 الحمد لله رب العالمين له الحمد الحسن والثناو 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 بحسان إلى يوم الدين أما بعد اليوم ستكون أول يوم دورة علمية التي سنكون لديها بإذن الله الكريم اليوم سنبدأ مع كتاب أصول السنة بأل إمام أحمد بن الحمد رحمه الله تعالى ومن شخصاً عقيدة جداً عقيدة تأخذ كل شيء لكي تعرف حقك وما يمكنك أن تصدر وما لا يمكنك أن تصدر وإنها جداً يصادeez فبعد Continuity قد أوجب الرحمن وذلك يηνظر The Power أوجب الرحمن أكشاب And the Power And the Power أعقيدة أو بحديث أو بفق أو بأي أخر ساينس that is out there تورحيد وعقيد that takes presidents over it ليس يصح جين حتى يجرى Your religion is not correct without عقيدة So it's important that we start our دورة with the study of عقيدة and تورحيد And who is it better than studying from one of the great imams of this أمة ألمام أحمد بن حمبل رحمه الله who was referred to as إمام أهل سنة والجماعة I'm quickly going to go over the biography of ألمام أحمد even though ألمام أحمد is a well-known Imam he's from the last of the four imams that are followed in فق The first of them is أبو حنيفة The second one is ألمام مالك The third one is ألمام الشافعي And the fourth one is ألمام أحمد رحمه الله تعالى ألمام أحمد name is أحمد ابن محمد بن حمبل ابن هلال العدناني الشيباني his name is أحمد ابن محمد ابن حمبل ابن هلال العدناني الشيباني ألمام في الفق he's an Imam in فق ألمام في الحديث ألمام في الزهد ألمام في العقيدة ألمام أحمد his kunyawaz abou abdillahi even though abdullahi wasn't his oldest son ألمام أحمد was born in Baghdad and he grew up in Baghdad so he's Baghdadio and he was born in the month ربيع الأول when the year was 164 Hijriah ألمام أحمد he grew up seeking knowledge at his time the scholars would memorize the Quran first so he memorized the Quran first and when he reached the age of 16 he embarked on the first journey to seek knowledge and he traveled a lot and one of the travels in which he went through was the travel that he went to by walking on his feet no riding beast from Baghdad to Yemen to meet abdel razaq and at that time he didn't have any money nothing ألمام أحمد and so he used to faint on his journey to Yemen if you want to see the more details of it go to the Kitab he went through a lot of hardship physical pain and his health deteriorated on that journey and so when he reached Mecca after coming from Yemen they said to him you've struggled yourself أحمد you've caused yourself so much harm and so much pain and then he responded he said easy is the pain it's nothing hard في مستفدنا من عبد الرزاق in comparison to what I've benefited from عبد الرزاق I took from him the Hadith of Zuhri عن سالم من عبد الله عن أبيه I took that chain of narration from him and I also took from him the narrations of as Zuhri عن سعيد من المسيب عن أبيه ريرتا عن النبي صلى الله عليه وسلم I got these chains from him so my journey there was no problem the scholars of his time they praised him excessively they praised him ألمام الشافعي you asked أحمد من حمبل to come to him in Egypt أحمد الشافعي left Iraq and he went to because أحمد was from the students of ألمام الشافعي right شافعي went to Egypt and he resided in Egypt so he requested from him and he asked him if he could come to him in Egypt أحمد said I have no money and no way to reach him nothing I can't come to you so it happened that ألمام الشافعي came to came to where came to Baghdad for the second time and when he saw him ألمام الشافعي he said يا أبا عبد الله إذا صح الحديث إذا حديث الصحيخ عندك أقودي to you فعلمني teach me a teacher saying to his student teach me if the حديث is authentic to you and I might see it to be weak teach me educate me let me know and tell me the حديث if it's حجازي or if it's شامي or if it's عراقي or if it's يمني tell me I want to know it ابن كثير right after mentioning that story he commented and said something amazing he said in a statement of ألمام الشافعي towards أحمد is لإجلال كثيرا وشهادة في العلم عظيمة it was honoring and venerating this man and how vast his knowledge was ولذلك ألمام الشافعي he said خرجت من العراق I left Iraq فما تركت رجلا I have not left Iman أفضل ولا أعلم ولا أروع ولا أتقا من أحمد بن حمد I have not left a man more knowledgeable a man who has more who has more who has more power than ألمام أحمد بن حمد the whole of Iraq I have only left this man something that really touched me was ألمام أحمد رحمه الله there is a lot of things I could say about him but his warah and how he turned away from the dunya and he left it I am going to mention two stories to make us understand how these people reached this level of imama in the deen الله gave them this position ألمام أحمد بن حمد his teacher his teacher شافعي they were sitting together one day هارون الرشيد and شافعي هارون الرشيد you know who he is right he is the Khalif of the Muslims he is the leader of the Muslims ألمام الشافعي ستو هارون الرشيد يا أمير المؤمنين إن اليمن يحتاج إلى أقاذي the land of Yemen they need a qazi they need a what they need a qazi فقال له الرشيد هارون الرشيد ستو شافعي اختر رجولا نوليه يا choose a man and we will give him the position now what we have to understand is أقاذي is a supreme court his job is considered to be like a if wherever he is he has the highest authority one of the highest authorities it's not just a judge in a masjid or something like that مقاذي has a month high level it can make people get arrested big position and the salary that they get is very very big so ألمام شافعي said because Ahmed was there he said because Ahmed used to come to شافعي so many times to take knowledge from him he said Ahmed you take this ألا تقبلوا قضاء اليمن يا أحمد why don't you take the position and he said إنما اختلفوا إليك ليطالب إن شافعي I only come to you to seek knowledge from you I'm a person who wants to stay away from the dunya فتأمرني are you commanding me and I take a position and I become this ولو للعلم if it wasn't for knowledge that you give me and you're my teacher and you're a person who has knowledge لما أكلمتك بعد اليمن I would never have spoken to you after today I would have boycotted you that was one فستحيى منه شافعي ألمام شافعي became very shy وسكتة and he went quiet the second was ألمام محمد became hungry for 3 days 3 days he had no food to eat ألمام محمد and a group of people saw Ahmed dizzy on the street dizzy ألمام محمد was dizzy due to hunger and so what they did was they took they took they took yeast and barley and they try to make bread when they went to make the bread they made it in the house of his own son ألمام محمد's son's house صالح they went to Salah's house and they made the bread from Salah's fire but they brought everything themselves but they went to Salah's house and they made the bread when they made the bread Ahmed sensed it was made fast so it was somewhere local and so he asked them where did you make the bread and they said that they made it in Salah's house and he said I made a covenant from my son Salah's house because he's a qadi he works for the government and he takes salary from the government I don't want his money ألمام أحمد never used to eat from the house of his old son Salah because of warah he saw the food and the money of his own son to be questionable that's the level in which he reached in terms of warah in terms of his patience when his story is regarding that حدث و لا حرج talk about it it's immense and it's great أحمد رحمه الله he was lashed 100,000 lashes for his belief for his staunch position regarding the Quran not being created he took a position that the Quran of Allah is not created and he chose not to give in رحمه الله and so when he was tested and he was put through trials and tribulations because of it he staunchly stuck to his position رحمه الله رحمة واسعة and that great Imam in Islam they said that he had the biggest janaza that was ever seen he had the biggest janaza that was ever seen رحمه الله رحمة واسعة the author he started the Risala then this book is called أصول السنة أصول it's called أصول السنة what does أصول السنة mean? the word أصول means it's the foundation of something و هو ما يبنى عليه غيره أصول is whatever everything is built upon this house this masjid these pillars the ground that we're walking on is the base in which this whole masjid is built upon that's what the word أصول means that's why Allah said in the Quran ألم تركي فضرب الله مثل كشجرة أصلها ثابت وفروها في السماء so the word أصل is a singular and the plural is أصول the foundations of the سنة the word سنة here has many usages generally speaking the word سنة has many إطلاقات many usages and the usage of the word سنة here it's the synonym of the word العقيدة it's a synonym of what? العقيدة so don't think that the word سنة here means the opposite of واجد if you use the word سنة you don't have to do this meaning it's نافلة that is voluntary that's not what it means here here it means العقيدة and the reason why those scholars used to call it سنة and they chose to use that word سنة and not the Quran is because there came a group of people who rejected the سنة like the خوارج who rejected the سنة the types of rejection of the سنة is two types brothers in two ways the first one is رد مطلق unrestricted rejection and it was done by the خوارج and it was also done by the رافضة who all rejected the سنة and in our time we find a group who call themselves زورة وبهتان وطلوليلة to misguide the people and fool them they call themselves قرانيون but they are not قرانيون they should be called منكيري السنة because if they follow the Quran they command them to follow the سنة so there is a group here now that exists that call themselves they call themselves قرانيون they are also rejecters of the سنة and their type of rejection is complete and utter rejection they reject it in its totality the second type of rejection is رد مقيد it's a restricted rejection رد مقيد it's a restricted rejection and that's the rejection that came from the المعتزلة and it also comes from the أشاغرة and it also comes from the ماتوريدية their rejection of the سنة is partial it's not complete rejection they reject it in عقيدة they reject it in what in عقيدة they don't take the خبر الأحد the singular narration they don't take it in عقيدة that's a type of rejection so the strollers like أليمام أحمد and أبو قاسم هبت الله إلا لك إيو and also قوام السنة أبو قاسم التيبي and also الإمام البربهاري رحمه الله and also الإمام الاسماعيل ابن يحي المزني and also أبو بكر ابن السماعيل الصابوني and all those imams they chose to name their books سنة because of their rejection of the سنة does that make sense and إمام محمد started his book by quoting it he started his أصول السنة by saying what does he mean أصول السنة he means the عقيدة that we hold onto our foundation that we hold onto and إمام محمد is saying this before I start I want to say a couple of things number one these things that إمام محمد is mentioning are fundamental issues they are not فروح keep that in mind because أحمد started his أصول السنة so no one can come to us later and say these issues are not fundamental they are sub branches they are a difference of opinion because أحمد started by saying they are what or صول number two the matters that أحمد mentions in his book and generally speaking the scholars of إعتقاد in their books the issues that they mention are issues which are إجماع there is no difference of opinion issues which أهل السنة agreed upon they state in their أقيدة books are we all together brothers the third thing I want to mention is in this book there are five issues and I mentioned these five when I was teaching شرح السنة با إمام المزن what were they five fundamental issues if you remember these five always and you keep in your mind always and you memorize this it will help you to identify it will help you to identify and recognize the deviated groups where they went against أهل السنة the first issue is all of these five are going to come and when they come up I will say to you this one falls under this issue this one falls under this issue I will mention it the five is number one مسائل الأسماع والصفات الله's names and attributes مسائل الأسماع والصفات الله's names and attributes there are groups that went against أهل السنة quickly what are the groups the first group that went against أهل السنة in this issue and the جهمية and then after them came the معتزلة and then after them came the أشاعر and then what do you want we all together what do you want and then the أشاعر the second is مسائل الأسماع والحكام نames and rulings what do we mean by names and rulings like the term إيمان the term كفور the term بدع the term فسق are we all together these terms they are names and they have rulings they are names and they have what they have implications if you are a مؤمن you get right from the Muslims they pray on you when you die جنازة you can marry a Muslim woman rulings come under these names groups came and they started to play with these names like the خوارج they started to take some people out of إيمان and label them كفار and then from there they made their blood permissible and then they killed and then the معتزلة came and then what they said was that we won't give him the name we are just going to say he is between two stations and the مرجع who said no we are going to give him the name and even if he doesn't sin there is no problem sins can't harm once you come with إيمان those three groups we will speak about that when we come indeed the third issue that went against أهل السنة the third issue that you will find in these books of عقيد is مسائل القضاء والقدر قضاء and قدر you are going to see what is the correct position that we have to take regarding the قضاء and the قدر the قضاء and the قدر are the predestined the things Allah wrote for us that is going to happen to us are we going to be from the inhabitants of جنة are we going to be from the inhabitants of the hellfire how do you reconcile between قدر and free will we will speak about that إن شاء الله المتعالى the fourth issue is مسائل الوعد والوعد the person who doesn't major sin مرتكب الكبير Allah promises in the Quran the one that drinks khamar the one that lies the one that slanders the Muslim the Quran mentions that he is going to be in the hellfire does that mean he will never enter جنة or does that mean he spends a period of time in the hellfire or not these promises that we find in the Quran these warnings that we find in the Quran how do we deal with them groups went against أهل السنة in this issue this issue is called الوعد والوعد promises and warnings promises and warnings how do we deal with that the fifth issue is الصحابة مسائل الصحابة issues relating to what the companions how do we deal with the companions are the companions infallible is he does no mistakes like the when overboard with him or the who said and made his blood blood permissible so groups went against أهل السنة these five you will learn all of the groups that went against أهل السنة and this book it will deal with those five and other issues extra issues that you need to know are we all together brothers pay attention now some people will say why is it that we find in عقيدة books issues relate thick issues like wiping over your socks I'm wiping over leather socks it's stated in عقيدة books but this is a thick issue why was it brought here this problem has come from the belief that many people believe which is thick all of it is sub branches and عقيدة all of it is أصول foundation and that's a mistake there are within thick issues which are أصول foundations within فق there are fundamental issues that you can't go against like there is in فق issues which are sub branches and that's the most in فق majority of these issues are sub branches they are فروع عقيدة also has فروع sub branches and it also has أصول but the أصول is the most in عقيدة does that make sense so المسع على الخوفين when it was brought into عقيدة it became a what a thick issue which is أصول fundamental issue of thick does that make sense so let's understand that بإذن الله الكريم so he started his book something very powerful he said the foundations of the sunnah to us is that which the companions were upon and to follow them powerful إسلام does not need reinterpretation it doesn't need anyone to revise the verses and what the Quran means الحمد لله we follow the understanding of the companions الله said in the Quran ومن يشاقق الرسولة من بعد ما تبين له الهداف نولّيه ما تولّى ونصله جهن موساءة مسيرا الله said وان الثورة النساء عقا one hundred and fifteen الله says ومن يشاقق الرسولة anyone who goes away from the path of the messenger okay من بعد ما تبين له الهداف after clear guidance comes to you you take a path other than the path of the messenger after clear guidance comes to you after clear guidance comes to you بعد محاولة تقلق أن تأتي لك هل هذا it؟ لا ويتبع غير السبيل المؤمنين ويتبع أسوء أخر than the path of the believers من أسوء أسوء أخر than the believers when this ayah came down المجموعة، نحن كنا في حياة now focus with me on the ayah the ayah says anyone who follows a path other than the path of the messenger and the path of the believers the hellfire will be his final abode that's what the ayah says you follow the path other than the path of the prophet and the believers who is the believers that Allah is referring to here صحابة تبتداء the sahaba is number one they are the forefront so if you follow a path other than the path of the prophet and the صحابة the hellfire will be your path Allah is saying that in the ayah click on verse حديث حديث عرباد بالسارية that the messenger صلى الله عليه وسلم he said إنه من يعيش منكم anyone of you who lives anyone of you who is alive إنه من يعيش منكم if you are alive in this world 1400 something years ago the prophet told us إنه من يعيش منكم فاتا يارخ كلافا كثيرة you are going to see many difference of opinions difference of opinions disagreements so sheikh so and so on the microphone over there is saying something another sheikh over there is saying something else another one over there is saying something else another one over there is saying something else every group is saying I am guided and the other one is misguided you are going to hear that who told us this the message now look at the solution he gave us how can we get out of this disputes this argumentation these differences how can we all come together the prophet صلى الله عليه وسلم he said وسنة الخلافاء الراشيدين المهديين and the sunnah of the rightly guided خلافاء أبو بكر عمر عثمان علي and the companions أبو عليها بنواجد the messenger said hold on to it on your mola teeth not your front teeth because if you hold on to it on your front teeth you might let it go but if you hold on to it with your mola teeth you won't let it go you will hold on to it strong you will bite on to it أبو عليها بنواجد then the messenger told us إياكم المحدثات الأمور and stay away from the newly invented matters things that have been introduced into the religion stay away from it why? because that's what's going to disunite you brothers in this religion in this deem الله says to the prophet فإن لم يستجيبوا لك محمد if the people don't follow you if they don't follow you محمد ها فإن لم يستجيبوا لك فعلم أن لم يتبعون أهواءهم know that they are following their desires so we only have one of two either you're following Allah and his messenger or you're following your what the desires شيخ الإسلامي بنوطيميه he said it came in many forms some people's desires became logic that was the معتزلة they opposed the Quran and the Sunnah with their logic they said that we can't reconcile between the Quran and our logic that was the معتزلة the Sufiya came and they said دوق we sense it spiritual inspiration our heart what we feel that's what they opposed the Quran and the Sunnah with another group of people they opposed the Quran and the Sunnah based on their customs our custom and our tradition is not like this another group of people opposed the Quran and the Sunnah by our medhab our imams they don't say this everyone came with their desires in different forms and in different ways so it's either the Quran and the Sunnah you're following or you're following your desires and the desires comes in many different forms so ألمام أحمد this great Imam he saw it vital important that he starts his book by saying the foundation of our religion is built upon the path of the companions brothers عبدالله المسعود and he said اختارهم الله تبارك وتعالى لصحبة نبيهم فعرفوا لهم حقهم واتبعوا واتبعوا واتبعوا بهم على آثارهم فإنهم كانوا علىه دمستقين if you're going to hold on to someone hold on to the ones who have passed away for invariably the one who is alive there's no reassurance he can apostate tomorrow the person you've been idolizing the person you've been looking up to my sheikh my imam can turn away and we've seen the problems that he has idolized a living person who is still alive in this world the person who is still في قيد الحياة is still living so he can change he can leave the religion hold on to the ones who are dead who are the ones who are dead who we know were promised paradise whilst they were alive Abu Bakr Omar Ruthman Ali and their likes they're the ones who are promised hold on to them إن شاء الله تعالى you will find success now محمدًا said وَتَرْقُلْ بِدَعِي stay away from innovation stay away from innovation you see you can't follow the companions and then follow bid'a they are too diametrically opposite to one another what's disuniting the Muslims is innovation stay away from it innovation is introducing something into this religion which is not from the religion after the religion has been completed after the ayah came down اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا after that verse came down what does that verse say today I have completed your religion on to you I have completed my blessing on to you and I have become pleased with Islam as your religion when that verse came down there is no religion after that for us that's the religion that is the religion Imam Malik said he said يراها حسنة فقد زعم أن محمد خان الرسالة لأن الله تعالى يقول اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا فما لم يكن يومئين دينا فلا يكون اليوم دينا Imam Malik said anyone who introduces a matter into the religion which is not from the religion has claimed that the Prophet has deceived us that's what you're claiming how are you claiming it because didn't the Prophet say I've conveyed everything you are coming and you're saying I have a good action that Allah loves and he's pleased with so it's either one of two did Nabila Muhammad convey if he says yes then you know a path that's going to take us to Jannah that Nabila Muhammad didn't convey to us if he says he did convey to us now where did he convey to us show us the innovation it happens in two places it happens in your عقيدة and there are many groups that came such as the khawarij and the qadaria and the jamiya and the mu'tazila and the rafida and the mushabiha and the mu'attila and the mu'tasawifa and the jabariya and the murjiya and all of these are groups of what innovation they all came they are creedal innovation these ones the second group is those who came with bid'a in actions like celebrating the birth of the Prophet ﷺ adding things to the prayer and other actions that people have come with all of those are innovation the Prophet ﷺ said من أحدث في أمرنا هذا ما ليس من فهورد anyone who adds anything about this religion that is not from it will be rejected the Prophet ﷺ فهورد is rejected it is turned back to the person's face it won't be accepted so stay away from innovation the third point that أحمد mentioned is stay away from argumentation stay away from disputing stay away from sitting with the people of innovation وَالجُلُوسِ مَعَصْحَابِ الْأَهْوَاءَ three things he mentioned ترك الخصومات sorry two things he mentioned ترك الخصومات leave of disputation and argumentation stay away from it in the religion leave it وَالجُلُوسِ مَعَصْحَابِ الْأَهْوَاءَ and stay away from the people of innovation stay away from them two things again remember these are fundamental issues of our religion أحمد is saying أصول سنة عندنا the foundations of our religion so argumentation in the religion is prohibitive the second thing that أحمد is sitting with the innovators what does أحمد mean disputation and argumentation he means the dispute and argumentation where there is no benefit in the religion for it it is it is throwing verses at each other where it shows that the Quran as though the Quran is contradicting itself one throws a verse and the other one throws another verse and the other one throws another verse and the other one throws another verse and then the people start saying is this the same Quran and they are both reading and then it leaves doubt in the people's hearts stay away from it when the messenger saw a group of people arguing at his time he said why is it that you are throwing the book of Allah some of it with each other why are you throwing the book of Allah at each other the prophet said this is what destroyed the early generation the early people the second part it's sitting with people of innovation stay away from sitting with people of innovation because they will throw doubt in your hearts الله says in the Quran وقد نزل عليكم في الكتاب أن إذا سمعتم آيات الله يكفروا بها ويستهزأوا بها فلا تقعدوا معهم حتى يخوضوا في حديث غيره الله says if you sit in a gathering and a people are disbelieving in Allah they are mocking the verses of Allah الله says فلا تقعدوا معهم don't sit with them حتى يخوضوا في حديث غيره until they go into another discussion meaning until they repent in another ayah الله says وإذا رأيت الذين يخوضون في آياتنا فعرض عنهم حتى يخوضوا في حديث غيره same meaning if you see a people who have no knowledge they are speaking about matters of the religion with no knowledge الله says فأعرض عنهم turn away from them حتى until يخوضوا في حديث غيره until they come back from the falsehood that they are indulging into the word مراأ it means أشكوا في الدين doubt in the religion don't argue will lead to doubt in the people's hearts stay away from it الله said in the ayah فلا تماري فيهم إلا مراعا ظاهرا the word مراأ it means أشكوا في الدين doubting the religion stay away from it and don't argue in the deen of Allah عز وجل the sheikh رحمه الله he says والسنة عندنا the sunnah to us is آثار رسول الله it is what is transmitted from the messenger صلى الله عليه وسلم that's the sunnah again how do we know what is sunnah of the prophet صلى الله عليه وسلم who do we go back to the people of hadith we go back to the people of hadith أهل النقل and we say did the prophet say this every hadith that we use two things we have to verify brothers number one is it authentic and number two has it authentic correctly corrected is it correctly was the ruling deducted from it if you bring a hadith first of all is it authentic هالثبت عن النبي صلى الله عليه وسلم is it authentically being transmitted from the messenger عدول الثقات and insha'Allah in the door we will be taking a kitab called اختصار علوم الحديث where we will be speaking about how to identify the authentic hadith the second thing that you need to know when you are using a hadith is if the ruling has been taken out correctly are you using the hadith correctly he also says سنة تفسير القرآن وهي دلائل القرآن the sunnah it explains the Qur'an the sunnah what does it do it explains the Qur'an but the Qur'an doesn't explain the sunnah الله says وأنزلنا إليك وكراء لتبين الناس ما نزل إليهم محمد we have said the Qur'an only to explain for them what is in the book what's in the Qur'an if anyone who leaves the sunnah cannot know what's in the Qur'an because who is the one who knows the Qur'an the messenger صلى الله عليه وسلم وليس في سنة قياس and inside the sunnah there is no there is no qiyas what does it mean there is no qiyas in the sunnah أحمد means لجتهاد بمورد النص if there is a textual evidence then there is no analogy open for you you only go to qiyas when you have no dili there is no qiyas when the sunnah is there there is no qiyas when there is a dili there qiyas is only resulted to when when there is no textual evidence when there is no textual evidence that's the only time that you go to the qiyas analogy analogy what does it mean you will know what analogy means qiyas means when you're trying to compare two things for example today people they take drugs is there any dili in the Quran the sunnah that states drugs the Quran the sunnah stated alcohol but we did qiyas from alcohol because alcohol what is it due to your mind it intoxicates so we know that and the reason why alcohol was made haram so we took that and we used it that reasoning of why alcohol was made haram is present in alcohol and drugs is it not so this is qiyas because we don't have no dili clear cut saying that drugs is haram but we don't need it we have something that alcohol and drugs have in common that is called what that's called qiyas that's called qiyas qiyas is only resulted to when there is no dili we don't have no dili that speaks about drugs do we إمام رحمه الله said ولا تضرب له ولا تضرب له المي أمثال don't give any parables to the Quran a person says to you قال الله تعالى Allah said this the messenger said you say let me give you an example are you going to go to examples when you have a dili because Allah said in the Quran فلا تضربوا لله الأمثال إن الله يعلموا أنتم لا تعلمون أنتم تعلمون السبب أبو حريرا أبو حريرا أبو حريرا أبو حريرا أخبره أن تفعل من أين يذهب إلى فاية أي شيء that's cooked on fire يجب أن تفعل من فاية because the prophet said توضأوا من ممسة النار تفعل من أين يذهب إلى فاية and then أبو حريرا he said أنا توضأوا من ماء تفعل من فاية if it goes through fire if someone boils water and we drink it do we do with it from water أبو حريرا go angry he said فلا تضربوا لله الأمثال إن الله يعلموا أنتم لا تعلمون but we go together I'm telling you the prophet has said and you're trying to go out of that and عبدالله من عباس came and he said okay are we all together brothers in another Rewire he mentioned if an Abbas said let me give you an example let me give you أضربوا لك مثلا let me give you a parable an example أبو حريرا فلا تضربوا لله الأمثال don't give any parables to Allah the one who legislated this is more aware of your example he knows the example better than you and this is something that they used to try to do the مشركين whenever a verse will be brought to them they will try to get out of it in a logic they will try to use their logic and they will try to rationalize it are we all together like what they said to the prophet they said يا محمد if we slaughter something can we eat it and we say بسم الله he said of course because Allah said whatever you slaughtered and you said بسم الله before you can eat they said okay and what about this animal that dies without no slaughter and the prophet he said it's Haram you're telling us now that the animal Allah killed we can't eat and the one you killed and you slaughtered we can eat are we all together brothers so this idea of trying to oppose the Quran and the sunnah with logic was always present brothers and Allah responded to them سبحانه وتعالى and it was responded to them so don't try to ever do that ولا تدرك بالعقول ولا الأهواء إنما هو للتباع وترك الهواء the عقل are we all together the عقل I want you to understand this the عقل it has limitation the عقل has limitation three things the عقل cannot talk about this is where the عقل stops the عقل is a part of us right it's part of us right can your eyesight see everything can you see everything with your eyes I'm asking you guys a question can you see everything with your eyes you have a limit of how far you can see right your عقل is limited of how far it can work how is it that you can make your عقل unrestricted and you restrict your eyesight and your other parts of your body the عقل is like a mobile phone if it has network it can work if it doesn't have network it can't work it's like your eyesight if it doesn't have light it can't see the عقل if it doesn't have revelation it can't see now my eyes can see my eyesight can you see but can you see in the dark it doesn't work in the dark my عقل it can't function if the revelation is not showing it in the path صح three things the عقل cannot talk about number one the عقل cannot talk about the unseen the غيبيات the day of judgment it can't talk about that because the عقل is restricted in the natural world that we live in the عقل is based upon the كفار psychiatrists they've divided thinking and reasoning into three induction deduction abduction all three of them are based on observation what you can see the عقل can't talk about what it can't see and the unseen are from the things that the عقل cannot see so it can't talk about it so it's like a mobile phone that's working in a country that it's not got network for does that make sense number two the عقل cannot talk about detailed matters of guidance the عقل can guide you to the general things like Allah's existence like Allah's existence the عقل can tell us that that Allah exists it is عقل لن it's that Allah created this universe عقل لن it makes sense and anyone who tries to say that this world came from nothing something came from nothing then has a logical absurdity in simple terms he is a fool something came from nothing there's a man by the name of Lawrence Krauss he wrote a book called nothing from something and he's one of the biggest physicists in the world الله عليكم what people's mind is he playing with he defines nothing so much it became something his definition of nothing became something but he doesn't want to call it something he wants to call it what one of the heads of biology is Richard Dawkins he said this is how his عقل works he's an atheist he's a militant atheist he used his عقل so much that he said mild pilafilia is fine there's no problem with it my old pilafilia there's no problem with it are we all together brothers before him Steven Hawkins a man who occupied Isaac Newton Einstein's seat they said he had the highest IQ in the entire universe I don't know how they they didn't check my one and others they said he was the highest he allowed all of those immoral acts because their عقل that's how it works when you look at them their عقل has become so low that even little children will not accept that are we all together I had students today I had a class with them in the morning and I had class with them after a couple of hours later so I said to my students they said oh the study we saw in the morning I said are you sure you saw me they said when I was studying we saw you their face was so real they believed in it and atheists will say prove that you saw me skepticism how do you know you saw me can you prove that you saw me can you give evidence that you saw me these little kids were like come on we saw you something that the little children were not even questioned so حقيقة I was reading just the other day فخردين الرازي فخردين الرازي is considered to be the most the most smartest Muslim thinker after sheikh waslam high ranked فخردين الرازي reached a level that أبو حامد الغزالي couldn't reach أبو معالي الجويلي couldn't reach highest level and his last moments what I read what I read what I read what I read what I read what I read what I read what I read what I read which is Laterney I wish I didn't busy myself with philosophy I wish I didn't busy myself with أقليات الماء Epidemi و بكبو كائن شديدا and he cried life فخردين الر clause and he always said فخردين الرازي turned back I believe in all of these verses that I used to question I believe in everything ونظر على هذه الأشياء كثيراً لكي يريدون أن يأتي إلى الحق لن أعلم ما هو الحق هل تعتقد أن أبو حامد الغزالي all of his life he never saw Sahih al-Bukhari أظن أن أبو حامد الغزالي who ranked the high he did not come across Sahih al-Bukhari until his last moments in his life صحر كتاب بعد كتاب الله are we all together brothers so there is nothing better for you there to admit and humble yourself and take the Quran and the Sunnah and to try to say that's dogmatic and try to belittle the concept of following the Quran and the Sunnah I promise you you can run if you want to you can go as far as you want this عقل inside you and the one who created you you only have the picture the whole picture you've got a picture Allah has the whole picture you will never be able to ever be able to come with anything better for yourself than what the Quran and the Sunnah have stated given to that and you will save you a lot of problems in your life surrender yourself to Allah I was reading that it's called the opinions of I just finished it it's written by he's a researcher at this time and he researched the opinions of he said I have not come across think look at this please he said I have not come across have one opinion in one issue each issue he's got three or two opinion at least two opinions he's contradicting himself one man has multiple opinions are we all together brothers so today even if we say let's use our عقل whose عقل are we going to use because because one against one against his one against one against his teacher they all run against each other so what's mind set rationality are we going to use together there's nothing better to say الكتاب والصنة بفهم سلف الصالح safe the Quran and the Sunnah and how the three generations who Allah promised Jannah how did they understand I just I want to take that I mentioned two things that عقل cannot talk about what's the two things that I mentioned the غيبيات you can't talk about what's the second one detailed issues of guidance نعم the third one is when two parties differ on an issue the عقل cannot reconcile between them that's what Allah says فإن تنزعتوا في شيء نا ايش فإن تنزعتوا في شيء if you dispute one another فردوه إلى الله والرسول كنتوا تؤمنون بالله واليوم العكب if a disputation an argumentation occurs between two parties the عقل cannot reconcile between them that's not its position it can't talk because the عقل will only increase in what confusion it will increase a third or fourth opinion the only thing that can work here is a text are we all together brothers these three points so the عقل doesn't work in other than those three places does that make sense so it only works in other than those three places it can function but in these three places except and surrender when these atheists they say to you how do you believe in miracles it goes against the law of the law of gravity for example or it goes against the natural law that we see today that this universe functions and it works say this is not the place of عقل to talk about it and the issue of معجزة miracles are from the unseen does that make sense and its brain you cannot function it you cannot understand it so you have to surrender نبي اللهي محمد going on a براق and going from بيطل مخدس all of this in one night going all of that your brain can't fathom that accept it okay and it's funny because they say that we don't believe in something unless we see it empirical evidence right have to see it what they're lying because they believe in gravity and they can't see it they believe in many things that they can't see they agree that there's gravity okay and they say we accept gravity do they accept it how they accept it they cannot till today define gravity they believe in love can anyone see love can you see pain somebody slapped you in the face right now and you went and then the person said show me that you're going through pain can't prove to you but everybody believes in it right we all believe in love we all believe in pain right we all believe our wives love us right so right we don't how we do we have to believe in that if somebody said I wanna see it I wanna smell it I wanna taste it say I don't know right that's it so الشيخ رحمه الله he says ومن السنة اللازمة ومن السنة اللازمة التي منترك منها خاصلة ولم يقبلها ويؤمن بها لم يكن من أهلها from the fundamental issues of the sunnah that is binding upon every one of us to believe and the one who says I will not accept it and he rejects it and he doesn't believe in it he's not from the people of the sunnah however much he claims لم يكن من أهلها so remember أحمد رحمه الله is trying to say these issues he's gonna mention these are issues that makes you from أهل السنة from those issues he mentions is الإيمان بالقدر خيره وشره believing in the qadr these are fundamental issues these are fundamental issues from the issues of the religion and it is one of the articles of faith to believe in the qadr the good of it and the bad and the evidence for that is the حليت which ألمام مسلم narrated in صحيح and مسلم was alone in narrating this that two noble tabi'een two noble tabi'een حميد من عبد الرحمن الحميري أن يحي ابن يعمر حميد من عبد الرحمن الحميري أن يحيا ابن يعمر both of them they went حاجيني أو تمريني whether it was Hajj or not the narrator was in a state of doubt so they said to each other if only Allah gives us the ability to meet one of the companions from the companions of the messenger صلى الله عليه وسلم فوفق لنا عبد الله ابن عمر they went to the Ka'bah and they saw Abdullah ibn Umar and so when they went to Abdullah ibn Umar and they told him إنو قضاهرة في قبالنا a people have come from our place where إراق especially Basra a group of people a group of people have emerged from within us these people يتقفرون العلم they seek knowledge a people who study knowledge who attain knowledge and then he started they started to go into their affairs but they don't believe in the Qada Abdullah ibn Umar and he said فأخبرهم أني بري أمنهم tell them that I am free from them وأنهم بوراء أمني and that they are free from me we are free from each other حتى يؤمن بالقدر until they believe in the Qada or he said I am free from them and they are free from me and then عبد الله ibn Umar صوبة الله والله لو أنفق أحده مثل جهة مثل أحودي جهة با ما قبل الله منهم حتى يؤمن بالقدر if one of them gave the mountain of أحودي of gold الله will not accept it from them until they believe in the Qada the good and the evil and then he said سمعت أبي I heard my father يقوله سي بينما نحن جلوس عند رسول الله صلى الله عليه وسلم ذات يوم إطلع علينا رجل شديد بياط الثياب شديد سوادي الشعر لا يرى علي أفأثر السفر ولا يعرفه مننا أحد حتى جلس إلى النبي صلى الله عليه وسلم فأسند ركبتي إلى ركبتي وضع كفية على فقيدي وقال يا محمد أخبرني عن الإسلام أن the prophet told him the five pillars of Islam أنه آسف بقى الإيمان and then the prophet told him about الإيمان which was what أن تؤمن بالقدري from the six was what أن تؤمن بالله وملايكة وكتب ورسول وليوم الآخر واتؤمن بالقدري خيره وشر so believing in the qadr is one of the articles of faith point number two point number two so the first point I mentioned was الإيمان بالقدري خيره وشر ركنون من أركان الإسلام and ركنون من أركان الإيمان it's a pillar from the pillars of an iman number two point number two the evil that attributed to Allah is not pure evil would we say أن تؤمن بالقدري خيره وشر the qadr doesn't have pure evil in it it's like fire fire fire if it cooks food for you it's good and the fire can also burn someone and it's what it's bad true or false but is the fire bad is the fire bad no it's bad when it comes into contact of something it should not come into contact with but the fire is not bad in and within itself is it so the qadr is not bad in and within itself everything which you see evil in it there's خير in it for you are you with me ولي ذالك point number three we never attribute the evil to Allah ولي ذالك the plus وشر ليس إليك and the evil is not to you I mean it's not from you صح the evil is not from you oh Allah نبي الله إبراهيم ودريساين وإذا مريضته هو يشفين if I become sick sickness who did he attribute it to himself but the food and the provision وهو الذي يطعمني Allah is the one who gives me provision الله is the one who guides me all of the who did he attribute it to الله but the sickness who did he attribute it to himself خذر خذر you all know خذر right خذر when he punched a hole into the boat who did he attribute the the the breaking of the boat when he made a hole in it و أم السفينة فكانت لمساكين في البحر فأرات أن أعيبها I wanted to fault it صح so the faulting of the boat which was something that looks good from the apparent even though the good was intended from it he attributed it to himself but what about when it came جدارا the mountain the mountain sorry the house that he built فأراد ربك أن يبلغ أشدهما when it came to building the house that collapsed and he wanted to cover for them their treasures he said فأراد ربك يلور الله intended the building he attributed to Allah the breaking of the boat he attributed to himself and this is the أخلاق that a Muslim has towards Allah that we don't attribute to Allah the evil that happened to us who do we attribute it to ourself when you flick through the news and you see what's happening in the Muslim world the people suffering it is not bad to say this is our own sins this is what we've done to ourselves وما ربك بظلام العبيد الله is not the oppressor to his creation because if you don't say that and you choose to ignore that then you've got the other option which is what الله is oppressing the creation are we all together one of two it's your fault or it's Allah's fault are we all together brothers so the Muslims are suffering because of us we did this to ourselves are you all with me when the Sahabas in the battlefield they looked around who was with them in the battlefield أمي لعين محمد who are these people the companions of Allah and they lost in the battle better what did Allah say to them أولما أصابتكم صيبة قد أصبتكم مترها قلتم أنها هذا قل هو من عندها وفصلككم you said who is this from why are we losing الله said هو من عندها وفصلككم it's from you you did this to yourself who is saying that الله is saying أولما أصابتكم مصابة أولما أصابتكم مصيبة when you afflicted with the calamities أولما أصابتكم مصيبة قد أصبتكم مترها قلتم you all said أنها هذا where has this come to us from نبي الله محمد is our leader we are the companions of the messenger we are fighting with non-Muslims how could we lose when you said that to yourself الله said أول هو من عندها وفصلككم this loss has only come to you from your own selves how منكم من يريدوا الدنيا ومنكم من يريدوا الآخرة ثم صرفكم عنهم ليبتليكم some of you came down from the mountain when you were told to stay on that mountain and then Allah said you wanted the dunya that's why you came down you wanted the spoils of war منكم من يريدوا الدنيا ومنكم من يريدوا الآخرة when you went against Allah's command that's when the calamity came imagine think about this صحابة رسول الله they only went this issue one time in the middle of the battle and there was a consequences imagine كل لحظة every second the disobedience that we are doing we are committing I myself included that we are doing every day you think this is going to go without no consequences yeah you think it's going to go without no consequences no it has consequences and then you turn around and you say why am I suffering for why am I going through what I'm going through and then you want to attribute all the evil to Allah that goes against طريقة الانبياء the way of the prophets نبي الله محمد he said evil is not from you oh Allah نبي الله he moves Ibrahim he was attributing the sickness to who himself خذر the prophet of Allah خذر is a prophet from Allah how do you know he is a prophet because in the ayah وما فعلت عن أمري I did not do this for my own self meaning Allah sent revelation on me are we all together all these prophets they were attributing the wrong to themselves and they were not attributing it to who they were not attributing it to it to Allah so we have to believe in the قدر the good of it and the what we believe in it we accept it that everything is written for us the Imam اليمام محمد رحمه الله he goes into the issue of الإيمان و بالرؤية believing that Allah will be seen the day of judgment بأن المؤمنون يرون that the people will see their Lord the day of judgment but where are they going to see Allah in Jannah that is a fam this is تابط ورد تفيل أحادي it's a fam and there are أحاديت for it الله will be seen the day of judgment the ayah 26 ayah 26 سورة يونس سورة يونس ayah 26 الله said للذين أحسن وزيادة للذين the ones who have done good they have Jannah and they have زيادة the ones who have done good the excellent creation of Allah they will attain Jannah وزيادة وزيادة and extra what does the زيادة mean نبي الله محمد explained it then تفصير of that ayah he said it means رؤية الله الله been seen the day of judgment it means to see الله تبارك وتعالى the believers to see their Lord the day of judgment it's found in Sahih Muslim on the authority of سوهي بالربي الله وتعالى عالم so the believers are going to see الله the day of judgment الله said ند آية وجوه يومئذ الناظرة إلى ربها ناظرة آية 22 to 23 صورة القيامة وجوه يومئذ الناظرة faces are going to glow that day faces are going to glow that day إلى ربها ناظرة and those faces are going to look at their Lord الله عز وجل they're going to look at their Lord that's the second delin the third delin is إنكم سترون ربكم you will see your Lord the day of judgment the prophet said إنكم Muslims believers إنكم سترون ربكم يومئذ قيامة كما ترون القمرة كما ترون القمرة لا تضامون في رؤيته the prophet said إنكم you will سترون ربكم you will see your Lord the day of judgment كما ترون القمرة the way you see them the moon لا تضامون في رؤيته can anything cloud the moon from you? no you can see a full moon that's the way you're going to see الله عز وجل the scholars they say that the hadith is not comparing الله to the moon it's comparing the scene with this scene تشبيه الرؤية بالرؤية لا تشبيه المخلوق بالخالق it is comparing the way that you can see this full moon كليا crystal clear that's the same way you're going to see الله عز وجل the day of judgment no ambiguity كليا that's how the believers see their Lord سبحانه وتعالى there's a group of people who rejected the scene of Allah عز وجل the day of judgment and that's what Ali Muhammad is trying to reject their argument and he's saying don't argue don't dispute with this these are textual evidences الله will be seen the day of judgment عز وجل they said لا تدركه الأبصار وهو يدركه الأبصار they both are best لا يدركه الأبصار eyes cannot encompass الله عز وجل how can you guys see الله will be seen the day of judgment the scholars they responded and they said did we say that الله will be encompassed in the scene did we see that الله will be encompassed in the scene no we didn't the idea that you brought it's saying الله will not fully be comprehended and we believe that that Allah will fully not be comprehended سبحانه وتعالى but that doesn't negate that the believer will see who but see الله عز وجل are we all together نعم أهل السنة والجماعة the issue that they have with the deviate groups it came from the issue of Allah's speech ولذلك أشاعرات المرتز إلا نماة تريدية what are they all called together what are they all called together أهل الكلام why are they called أهل الكلام because the first argument was Allah's speech remember that the reason why they were called أهل الكلام and you will always hear that أهل الكلام the reason why they were called أهل الكلام is because the first خلاف the first dispute was regarding the speech of Allah عز وجل are we all together are you all with me brothers so they said الله تبارك وتعالى I don't want to go into bringing their doubts to you but what you have to know is الله his كلام is see Allah's characteristics are divided into two سفات which are known as سفات ذاتية and سفات which are known as سفات فعليا سفات ذاتية and سفات فعليا are we all together brothers what does سفات ذاتية mean سفات ذاتية are سفات لا ينفق عن الله تعالى it's always connected to Allah it's always connected to Allah it's always connected to Allah it never disconnects from Allah are we all together brothers am I making sense there are characteristics with Allah that never detach itself from Allah like الله تبارك وتعالى it's always high this is the sifat that here Allah is always سميع Allah is always بصير you can always hear us and you can always see us are we all together brothers am I making sense yes no and there are other characteristics which are called سفات فعليا سفات فعليا سفات فعليا it's connected to Allah's مشيئة he does it when he wants and he doesn't do it whenever he doesn't want to are we all together such as سفة النزول الله descending سبحانه وتعالى Allah descends as we're going to see إن شاء الله وتعالى and that's the belief of أهل السنة ينزل الله الله descends في ثلاث الليل الأخير the last day of the night how does he descend how we accept it we don't know how like him and just because we affirm that Allah descends that doesn't mean we're saying that he's descending is like the creation no are we all together the same way that when we say الله can see and Allah can hear سبحانه وتعالى I shouldn't have said put my hand on my ear when I said الله can hear and Allah can see and Allah can hear both سبحانه وتعالى it doesn't mean that we're saying is like the creation are we all together brothers no he's hearing and he's he's seeing it's in a way that befits his majesty we don't know we accept it are we all together brothers so you all understand what سفات داتية means right you all understand what سفات فعليا means right question here is سفات داتية means which are connected to Allah's death meaning it never detaches itself from Allah سفات فعليا لكن it's connected to Allah's will he does it when he wants and he doesn't do when he doesn't want to it's connected to his will now we come to the issue of الكلام scholars they said that the كلام is Sifa Dati and Sifa فعليا both of them at the same time are we all together brothers how is that we take that in some technical way not now this kitab we want to finish it quickly لكن Allah His speech is Sifa فعليا and it's also Sifa داتية سبحانه وتعالى are we all together brothers from the speech of Allah is what أهل السنة believe الله speaks أهل السنة believe that and they believe Allah's speech it has words and it has sound because of the Hadith words صوتون وحرفون المعتزلة which are a group they reject سفة الكلام they say Allah doesn't even speak at all am I making sense brothers so then the people said what about this Quran that we have is it not the speech of Allah they said no it's creative that's how they got out of it does that make sense now that's what محمد was in prison for the whole issue of saying that the Quran is creative goes back to the characteristics of speech that they don't want to affirm but أحمد got lashed he got beaten for this issue so it's not a trivial issue it's a serious issue are we all together brothers point number two the أشاعرة came and they said Allah speaks we're not معتزلة we don't believe what the معتزلة believe we believe Allah speaks so they came they came closer than the the معتزلة true or false of course because they accepted the speech but they said that the speech of Allah is سفة قائمة في ذات الله تعالى it's inside Allah it doesn't come out it has no sound or half am I making sense now the speech is within Allah are we all together brothers and it doesn't come out of Allah عز وجل again this Quran how did we get it then are we all together brothers they came with the قائد and known as the Quran the speech the Quran is عبارة عن كلام الله عز وجل they broke into two groups والله I'm not joking you can research even more you'll find this they said that it is the speech of جيبريد the Quran the group of the أشاعر believe that another strand of أشاعر believe this is the speech of the messengers صلى الله عليه وسلم the meaning is from Allah the wording is the prophet are we all together brothers a third group of them believe it it was created on the trees and Allah put it there and they took it from the وَهَكَدَ how is it so here they believe that are we all together brothers bring it back أشاعر finally have to fall into the belief of المعتزلة which is that the Quran is مخلوق so they become جهمية the أشاعر of today they have to become جهمية in their belief are we all together brothers أهل السنة said والله the Quran is the كلام of الله عبارة عنه ليس بمخلوق it's not created one of the ways أهل السنة argued with أشاعر because the أشاعر are the ones who claim أهل السنة they said okay okay stop okay stop نبي الله is a كرية are we all paying attention I want you to think with me I don't want to go into detail I'm avoiding details I'm trying to mention it simple نبي الله is a كرية when Allah gave him the glad tidings that he's going to have a child what did he say قال ربي جعلي آية Oh Allah I want an a sign that my wife is pregnant she's going to have a child I want a sign قال آيتك the sign that you're going to be given is that you can't talk for three days إلا رمزا you can only do signs pay attention please I'm moving forward I want you guys to focus with me قال آيتك ألا تكلم النس your sign is that you won't speak to the people nothing will come out it will be inside you according to the شاعرة الله couldn't have said قال آيتك ألا تكلم النس because the كلام to them is something that's within you that doesn't come out am I making sense according to the شاعرة he speaks نبي الله is a career speaking قال آيتك ألا تكلم النس إلا رمزا to do marks وذكرية الله made him mute mute you couldn't talk if you wanted to I couldn't talk so Allah said you're not going to talk according to that شاعرة that's that's speech too because speech is what doesn't come out does that make sense am I making sense يا شيخ الاسلام you point out against against that شاعرة he said what do you say in this آية الله said آية وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله that if none Muslim comes to you الله تبارك وتعالى I said give him shelter and make him hear the speech of Allah كلام الله الله reflected the Quran as a what كلام الله okay أشاعرة what grabbed again how do you say Allah doesn't speak when الله تبارك وتعالى he spoke to نبي الله موسى وكلام الله تحليم الله spoke to نبي الله موسى when Allah said spoke to him when did he say how did he speak to him in the valley do you remember يا موسى وأن أخطرتك في السماء الماليوحة إنني أنا الله لا إله إلا أنا فعبودني وأقيم الصلاة للذكري الله تبارك وتعالى يسأل إنك بالواد المقدسطوى you are in a blessed valley take off your shoes نبي الله موسى took his shoes off أشاعرة الله speaking and mousse is hearing something so there's hearful was out you know what they said they said it wasn't الله who spoke and who spoke the tree spoke then شخل سلام تيمي he said how can the tree say إنني أنا الله لا إله إلا أنا فعبودني وقيم الصلاة للذكري how can the tree say إنني أنا الله I am إله where should me you need me brothers all of this is all of this is is trying to run away that Allah تبارك وتعالى talks and not affirming it are we all together brothers أهل السنة والجماعة believe Allah speaks and this Quran is the speech of الله عز و جل we don't believe it's created it's not it is not created and Allah تبارك وتعالى speech is not created it's his characteristic سبحانه وتعالى this is again he's talking about the issue of Allah being seen the day of judgment Allah will be seen the day of judgment أهل السنة والجماعة believe that and he will be seen in Jannah as he wishes سبحانه وتعالى and the hadith are authentic regarding this and وَلَا عِبْرَةَ بِمَنْ أَنْقَرَ دَالِكْ we give no consideration to anyone who rejects it these hadith are authentic to us and they are in the books of hadith بخارية and Muslim and others ألمام أحمد this masala we can look at it from two angles one angle if we look at it it becomes a مسألة خلافية another angle if we look at it it's not a مسألة خلافية one way if we look at it which is did the prophet الله عز و جل the night of there's a dispute of some scholars mention that seeing Allah that night some of the scholars they affirmed it they said the prophet الله I will call them it's a view this week but best way to reconcile between the two views is that there isn't two views there's only one view which is the ones who said the prophet الله عزم they are talking about رؤية قلبية رؤية قلبية which is can Allah be seen in a dream can Allah be seen in a dream the prophet الله عزم I saw my Lord in a dream حديث صحيح the prophet الله عزم he said that so seeing Allah in a dream تبت عن the prophet has been transmitted from the prophet عليه الصلاة و سلام أما رؤية العين seeing Allah with your eyes because the حديث is صحيح البخاري صحيح مسلم sorry صحيح مسلم it says أن النبي رأى ربه قلبية in his خاتسوه his Lord not literally because he said عليه الصلاة و سلام when he was asked رأيت ربك did you see your Lord and he said نور أن أرا lights how can I see him نور أن أرا and another evidence to say that الله cannot be seen in this world is نبي الله موسى when did Allah say to him قال لن تراني ولكن انظر إلى الجبري فإن استقر مكان و فسوف تراني لن تراني you will never see me that never is referred to the dunya not the last no one is going to see me in this dunya so no one is سؤال الله تبارك و تعالى in the dunya because نبي الله موسى آس ربي أريني أنظروا إليك or Allah let me see you لن تراني you'll never you're not going to see me in this dunya لن تراني ولكن انظر إلى الجبري فإن استقر مكان و فسوف تراني if the mountain stays in its position you're going to see me and then الله تبارك و تعالى he put out some lights سبحانه و تعالى and then the whole entire mountain فلما تجل ربه للجبري جعله دكا و خرم موسى سعيقا the whole mountain crumbled so he didn't see الله تبارك و تعالى so it's in a dream or in his heart from the أصول of أهل السنة regarding the day of judgment is that we believe in the ميزان الله سبحانه و تعالى و نضع الموازين القصة ليوم القيامة فلا تظلم نفس شيئا و إن كان مثقال حبة من خردل اتينا بها و كفى بنا حاسبين الله سبحانه و تعالى و نضع الموازين The scale of righteous deeds The scale will be brought The question here is regarding the scale what is it that's going to be weighed What is going to be weighed on the scale what is going to be put on the scale one There are many things that are scaled number one The slave himself is scaled You, the person himself will be scaled the day of judgment Are you with me brothers يجب أن يضعه على المنطقة ونحن لا يوجد even this weight of a mosquito. لا شيء. لا يجب أن يضع شيء. أخر مناسبة لذلك هو قولوا تعالى فلان قيموا لهم يوم القيامة وزنان فلان قيموا لهم يوم القيامة وزنان هو أن الناس لا يضع شيء في يوم القيامة وزنان سورة الكهف I-105 الثاني هو الأعمال. كيف سوف تكون قيمة؟ سوف تكون قيمة سوف تكون قيمة فزيقية ثم سوف تكون قيمة والصلاة والذكر والذي يجب أن يفعل سوف تكون قيمة سوف تكون قيمة هل معي؟ الثالث هو الصورة التي تقطب فيها الأعمال في الصورة التي تقطب فيها الأعمال سوف تكون قيمة ومن ثقولة موازينه فأولئك هم المفلحون ومن خففة موازينه فأولئك الذين خاصروا أنفسهم يتفكين هنا فمن ثقولة موازينه ومن فقيره تصبح مهم في القاعدة فأولئك هم المفلحونة هم الأخيين المدينة في القاعدة مفلحة حقيقة وحلقة وصدقية في هذا اليوم يكون one who scale is heavy ومن خفت موازينه يكون one who scale is like that day فأولائك الذين خصدوا أنفسهم those are the ones who have destroyed themselves those are the lost ones those are the ones that are nothing that day you all know the Hadith يأتي رجل يوم القيامة a man will come the day of judgment with what sins and no sins it will come with sins that are filling up تسعة و تسعين سجلة 99 scrolls كل سجلة every single scroll is as big as مدل بصر how far your eyes can see أبي حمز للكناني يأتي حديث جزء حديث بطاقة جزء حديث بطاقة when he read this Hadith حديث بطاقة في جامع and he stood over it and he explained it he cried so much that he had a heart attack and he died from it this Hadith that I'm reading right now تسعة و تسعين سجلة 99 scrolls each scroll is as full of sin as far as your eyes can see and then there comes a card there comes a card on it is لا إله إلا الله كلمة التوحيد is on there the slave says what is that going to do with all of my sins what is this going to do to all of my sins فا يوضع في الميزان it will be then placed on the scale that card that has لا إله إلا الله on there he was a muwahid all of the sins he did كان لا يشرك بالله I have associated partners with Allah a muwahid but he is full of sins alcohol, zina, riba every sins one card لا إله إلا الله that card is taken and he says what is this going to do compared to Erudis and then it will be said to him don't worry today no one is going to be oppressed any good that you do will be brought that day and the card will be taken and then it will be placed on the scale it will be placed on the other side of the scale and then the card will outweigh the 99 scrolls of sins and he will enter Jannah سنة a criminal this man was what saved him I am asking you guys a powerful question what saved him was لا إله إلا الله is what saved him I urge you all brothers wallahi I urge you study this word study deeply don't let it in any way shape or form become something you go against Allah with because if you do you are corrupt now this hadith tells the 19th point it's the 19th point and Imam Ahmad says وأن الله تعالى يكلم العباد يكلم العباد ليس بينهم وبينهم ترجمان بين الله and the creation there is no lawyer there is no translator لا you have to believe in this this is taken from the hadith صحيح مبخاري من حديث عديب نحاتي من where the Prophet ﷺ said ما من عبد there is not a slave إلا سيكلمه ربه الله will speak to him that day ليس بينهم وبين الله ترجمان between you and Allah there is no ترجمان there is no lawyer between you and Allah you will be questioned and interrogated that day نعم we believe in the fountain the حوض وأن لرسول الله حوضى the messenger ﷺ has this there is a fountain Allah gave him يوم القيامة تريد عليه أمته his whole ummah will come to it this حوض عرضه مطلطوله مسيرة شهرين the width the width of this fountain is the distance of a month one month and yet with the vessels the vessels are كعدد نجوم السماء it's like the stars in the sky beautiful, shining, glowing large in number على ما صحت به الأخبار على ما صحت به الأخبار من غير وجه authentic narrations have come regarding that there is a hadith of a Muslim that mentions this a hadith of a Muslim it clearly and categorically mentions that who are the people who are going to be stopped from it who are the people who are going to be told you can't go that day when the messenger ﷺ standing there and his nation the ummah will come and then a group of the people يدادوا they will be pushed away كما يدادوا البعير الباله a group of people will be pushed away just like a goat or a cow or a camel when it goes into a land that isn't its land what does the person who owns the land do because shoo shoo this is not your place a group of people they will be shooed away from the fountain of the messenger ﷺ and the messenger ﷺ said I will say to the one who is trying to shoo the people away I will say to him my ummah they are my people why are you shooing them away why are you getting rid of them for you قالوا لي will be then said to me إنك لا تدري ما أحدثوا بعدك these people you do not know what they innovated after you innovation they added things to your religion they subtracted something from the religion they played with the deen of Allah إنك لا تدري محمد you don't know a couple of benefits that we can take from this is إنك لا تدري محمد you don't know that the prophet doesn't know the unseen those who say that the messenger knows the unseen Allah is telling the prophet you don't know that which they have introduced into the religion these are innovators they added things to the deen brothers don't add anything to the religion because if you do you will be what you will be taken away from the fountain you will be taken away from the fountain إنك لا تدري ما أحدثوا بعدك these are people who introduced something into the religion those are the people who are going to not sinners innovators the day of judgment that's why it said لا إله أشدوا these are two testimonies and what is what shadoan Muhammad تصديق فيما أخبر تصديق في ما أخبر وتشتنابوا مانه عنه وزجر وألا يعبد الله إلا بما شرح those four things so follow him is from there you know what shadoan Muhammad ماذا تريد؟ نعم تريد أنني تحاولك لك guys نعم إذا لا تعرف أنه محمد الرسول الله يعني أنه يتذكره من هنا فعطو فيما أمر وتصدقوا فيما أخبر وتجتنابوا مانا عنه وزجر وأن لا يعبد الله إلا بما شارع هذه أفضل هو ما يعني اتذكره تعرفه نعم the author رحمه الله الإمام أحمد رحمه الله now goes into the issue of عذاب القبري the punishment of the grave عذاب القبري is a what it's something that we have to believe it's from our عقيدة the ones who say that we don't take single iterations they reject what عذاب القبري on what basis did they reject عذاب القبري on the issue of it's a single iteration that's what they say again at the beginning what did I say to you that's a form of rejection of the sunnah they are rejecters of the sunnah we have to always remember that we have to remind them you're one step away from ejecting the sunnah in totality and you're a very close brother are you with me brothers everyone has this shaitan الله says خطوات الشيطان الشيطان has a way to misguide people first of all you have to reject some of the sunnah and then after that what happens you reject it all you don't just reject the sunnah one time all of it like that so the أشاعراء and the معتزيناء and the likes they are a step away from the complete utmost rejection of the sunnah عذاب القبري we believe in it عثمان رضي الله عنه one day he cried حتى يبول لحيته حتى يبول لحيته he cried so much until his beard became full with his full of his and then they said to him عثمان تذكروا الجنة to one night the jannah is mentioned the night is mentioned فلا تبكي you don't cry and then you come to the قبر and you cry why and then he said I heard the messenger صلى الله عليه وسلم I said إن القبر أول منازل يوم القيامة إن القبر the grave is أول منازل الآخرة it's the best stage of the hereafter فإن نجى منه صاحبه if the person makes it in the grave فما بعده أسروا منه everything after that is successful وإن لم ينجوا منه if the person doesn't make it in the grave فما بعده أشدوا منه everything after it is worse that's why he cried عثمان رضي الله عنه the prophet صلى الله عليه وسلم I told this in another hadith he said صلى الله عليه وسلم إنه أحياء إليه a revelation was sent to me أنكم تفتنونه في القبوري that you will be tested in your graves in another narration that's so powerful brothers the messenger he was one day on his riding beast he was on his riding beast he was on a mule a mule and he was riding on it فكادة تلقي فحادة بي فكادة تلقي it went off the road and it went fast and it was about to throw the messenger the riding beast the prophet was about to fall and then the messenger صلى الله عليه وسلم he said to the people من أصحابه هذه الأقبور who are the people of these graves and they said يا رسول الله قوموا الماتوا في الشرك it's a people who died upon shirk and then the messenger صلى الله عليه وسلم he said إنه هذه الأمة تتبتلا في قبورها this ummah they will be tested in regards to their grave إنه هذه الأمة this ummah they will be tested regarding the graves they will be tested in it فلولا الله تدافنه and if you all were not going to bury your deads لا سألت الله I would have asked Allah أما لدعوت الله أن يسمعكم من عذاب القبر الذي أسمع and I would have asked Allah to allow you to hear the screaming and the wailing of the people in their graves I would have asked oh Allah let them hear it but the reason why I'm not going to ask Allah that for you is because you all will not bury your deads you will throw them on the roads throw them on top of a tree are we all together إذن the animals they hear it and the messenger صلى الله عليه وسلم used to hear it but we can't hear it so we believe in عذاب القبري and we all know the long hadith of the hadith of Al-Bara'ib the hadith of who Al-Bara'ib the long hadith where the messenger صلى الله عليه وسلم sat down with his companions after they buried their dead the prophet صلى الله عليه وسلم the companions the prophet took a tweak and he started to scratch it on the earth and the messenger صلى الله عليه وسلم he said إستعيدوا بالله من عذاب القبري seek refuge in Allah from the punishment of the grave إستعيدوا بالله من عذاب القبري إستعيدوا بالله من عذاب القبري he said it three times and then the prophet went into the famous hadith of the people who go into their graves that they are two parties the criminals the wrongdoers the disbelievers and the believers may Allah make us from the people of Jannah and make the punishment أي روضة من رياض الجنة أنت حفرة من حفر النار نعم the author he goes into the Shafa'a the intercession intercession we believe in the intercession because the hadiths of the intercession have reached multitude but the hadith of the Shafa'a it shows us that the intercession it's six types the first one is called الشفاعة العذمة the supreme Shafa'a the greatest Shafa'a and that's the one when we go to نبي اللهي آدم and we say آدم you are our father Allah created you with his hands وأسجد لك الملائكة and Allah made the angels for straight for you Adam today get us out get us out of the situation that we're in ask Allah to get us out of the situation maybe Allah will add them he says no I have disobeyed Allah from the tree when he told me not to and the people they go from that to نبي اللهي نور and then from نبي اللهي نور he says the same I can't it's not me today leave me نفسي نفسي myself myself and then the people go to نبي اللهي إبراهي and they go to نبي اللهي and their عيسة وهاكذا every prophet is pushing it away from himself he's saying I can't this is not for me leave me alone نفسي نفسي until they came come to the prophet صلى الله عليه وسلم and then he says أنا لها أنا لها this is mine this is this is mine it's for me it's for me that's the first one the second one is شفاعة في فتح أبواب الجنة the intercession for the doors of جنة to be opened for its people the people of جنة for the doors of جنة to be opened for them the third one is the messenger صلى الله عليه وسلم intercession for some of the people of جنة for their position to be reasoned more after they've entered جنة for them to have a higher station رفع درجاتهم for their for their station to be reasoned higher higher number four number four a people who deserve to go to the hellfire and he would beg الله تعالى not to take them to the hellfire to just take them to جنة and the fifth one is his intercession for his uncle for الله to listen for him the punishment of the hellfire the fifth one here the fifth one is his uncle about طالب for Allah to reduce the for him and there's a sixth high but this sixth one is for everyone it's not specific to the messenger صلى الله عليه وسلم it's for the prophets it's for the righteous people it's for the angels and others and that is a group of people who are in the hellfire they are in the hellfire they've made it to the hellfire they are burning in the hellfire and then الله تعالى he says to the people they say the people come to الله and they say يا الله they are our brothers حديثة بسعيد الخضري oh Allah they are some of our brothers who used to be us who used to be with us in جنة in the dunya and they used to pray with us and they used to give zakat with us and we can't see them what should we do and then الله تعالى he says anyone who you've recognized anyone you know in the hellfire get them out of the hellfire and so they go and they take those people out and then الله تعالى he says go back take out anyone whose heart there's a mustard seed of iman and then they go and they do and then the angels do the same and then the righteous people do it and then when they all finish الله says are there more people for you to bring out and they say oh Allah there is no one else for us to bring out and then Allah says شفاعة الملائكة وشفاعة المؤمنون وشفاعة الأنبياء ولم يابقاء and he has there's nothing remaining nobody's intercession إلا أرحم الراحر مين except the most merciful فيضعوا الله تعالى he grabs the narration says he grabs the people with his fist سبحانه وتعالى and he takes them out of the hellfire and these people have become ashes they become ashes they burnt in the hellfire and then they get taken to a river known as نهر الحيات and they get washed inside there and then they they spring back to life again and then when they go to the jannah they are going to be referred to as روطقاء الرحمن the people of Allah freed from the hellfire that one the sixth one is the intercession of everyone everyone is going to do it لكن brothers no one can stay in the hellfire may Allah make us from the people of the jannah نعم so we believe in those intercession there are a hadith for each and every one of those multitude متواتف نعم this is from the unseen that we need to believe in that the messenger صلى الله عليه وسلم this is from the issues which are المستقبلة الغيبية they are from the unseen that are going to take in the future we have to believe in it because the hadith that have come regarding it the hadith regarding مسيح الدجال is متواتف it's not ahad it's متواتف نعم لكن the prophet said in the hadith حديث أنيس المماليك which is found in بخاري المسلم the prophet said there is no prophet Allah sent إلا أن ذرقومه except that he wound his people from who الأعور الكذب the one the liar the one-eyed liar إنه أعور he's got one eye وإن ربكم ليس بأعور your lord is not one-eyed مكتوم بين عينيه كافر and in between he's two-eyed there's written there كافر then the hadith tells us he's got one eye but he's got another eye which the eye is not functioning are we all together so he's got two eyes but one eye is not working and in between كافر is written this hadith the brothers as a young child when I used to when I heard this hadith from my father when I heard it from my father I questioned I thought about it I said to myself The jihad is going to come The jihad is going to come and he's going to say to the people I am إله and the people are going to follow him but he's got one eye missing كافر is written how would the people believe in it I always wondered how but now when I look at social media it makes every sense to me now when I look at the world and the way it's functioning and the type of people people idolize and role models that people take it makes every sense to me it makes what it makes every single sense I understand exactly why The jihad will come out in the people of this ummah are we all together brothers it makes sense يا إخوة The jihad has one eye he's got كافر written on it it's clear we've already been told it's going to come مع ذلك he's going to have the largest followers the largest followers today who are the largest followers in the world that are followed the righteous people the scholars the ulama yeah are they the largest followers yeah the criminals and the wrongdoers are the ones that are followed the reason why he's called The Jal his whole name is called The Jal is because كثيروا الكثير he lies a lot the word The Jal in the Arabic language it means a liar ولذلك the scholars of hadith if a person narrating a hadith and he's a liar and he lies about the prophet صلى الله عليه وسلم who is lying what do they call him they call him The Jal we're going to see that in hadith when a person lies about the prophet and he makes about hadith they call him The Jal ولذلك الإمام مالك there was something that happened between him and Muhammad Ibn Ishaq we all know that right صاحب سيرا there was a little issue that happened between them too they were two imams two great imams but الإمام مالك he refuted Muhammad Ibn Ishaq and Muhammad Ibn Ishaq refuted الإمام مالك ولذلك Muhammad Ibn Ishaqoba يملك إمام مالك إمام إمام مالك أخذت أنها أولئك أ keynote فالسكولرين يقولوا أن هذه الكرشيزة من محمد مصحق لن يأخذها فهي فقط أشياء التي يحدث بينهم كلام الأخران يطوأ ولا يروا أيضا أن الجال يكون لائع ويكون لائع ويكون لائع ويكون لائع ويكون لائع ويكون لائع فالحديث الجال هو متواتر هو ملتوطر هو صحيح الحموك الله also the hadith the other will also be mentioned was also a multiple generation rather of the.. of the.. of the.. of the.. If anyone want to give a gift to the person who answered this question قبل أن تذهب إلى الأحاليات إنه صورة النساءة 159 صورة النساءة 159 عيسة ليست موت نعتقد أنه صحيح الله يقول وما قتلوه وما صلابوه ولكن شبه له في another آية الله يقول وما قتلوه يقينة بل رفعه الله ويني عيسة ليست موت و الله عيسة يأتي و عند عيسة بنو مريم يأتي أول شيء يفعله هو يفعله مع الجال و يجب أن يقتله في مكان يسمى بابلود إن شام بابلود إن شام عيسة يأتي ويقتله و عند عيسة يقتله يجب أن يستخدم the Christian sign the Salib the professor Yuxer of Salib he destroys that they lied about عيسة بنو مريم they are lying about him سمعت عيسة he destroys why is he destroying it he is a muhri he is a prophet of Allah are we all together he can't accept and tolerate this صح he can't accept sheikh to be on the earth of Allah so he destroys it و يقتل الخنزير he gets rid of the pigs the pigs he kills them in which they eat why about the jizya and he places the jizya what does he mean he places the jizya he places off everyone's shoulder he says only Islam nothing else today there is no such a thing as a jizya the jizya is not paid this is just saying I just want Islam or I'll fight you are we all together so he gives them two old and old options are we all together I said to a Christian one time this is going to come and he is the one who is going to force you guys to pay jizya at least محمد gave you a lot a third option which is jizya ريسة will get rid of that I have a question now I have a question is ريسة going to come as a prophet ريسة is not a prophet I'm going to give you guys two options is ريسة a prophet or is he a companion ريسة is coming down in what form when he comes to this is he a prophet from Allah okay any other answer he is or he isn't that's all I want so he's not a prophet the legislation of ريلا محمد he's a prophet and I so if he's following ريلا محمد ريلا محمد used to take jizya how come he's not taking jizya he's not following the prophet after the legislation the Quran mentions that his jizya that's taken صح why is ريسة taking no jizya yeah the prophet gave him the legislation already in advanced he has the legislation here right now the prophet said he's not going to take the jizya meaning he should not take the jizya are we all together brothers so when ريلا when he comes he's going to be from the followers of this deal he's not coming with his own legislation and the fact that he's not taking the jizya it's not like we come and then عيسة does it and we don't know how he did this we already know that the prophet told us he's going to do that so it's prescribed for him are we all together brothers there's a legislation that was prescribed for him over here and now and there's a رسالة written by where he compiled between the the two issues that I just mentioned all of the entire narrations of the jail and all of the hadiths of coming down when he compiled it in رسالة and he called it قصة قصة المسيح الدجال and all of the the narrations in an amazing manner and I don't think anyone's done it like him so I don't know the the name but you'll find it if you just say ألباني's حديق بوك عيسة من المنين دجال is only one it's amazing buy it especially nowadays people questioning these two you have to buy that book you have to read all of those narrations نعم the iman increases and it decreases do we believe that? yeah iman increases on it the iman increases on it what? what's the evidence that iman increases? and yes what's the evidence that iman increases? how did the prophet say it? who knows there? حديث who can narrate the hadith for me? narrate in Arabic in Arabic in Arabic هاي فضل هاليمانه? that's not the statement of the prophet that's the statement of the scholars مراء منكم وقال what is that? هاي فدارك أبعب for iman that's the evidence that the hadith is the weakest of iman that's the evidence that the iman decreases I want evidence that the hadith increases اي حديث something هاي فراس فخشهم فزادهم فزادهم إيمانا نعم صحيح إنما المؤمنون الذين آمنوا إذا ذكر الله وإذلت قروموا إذا تليت عره هاياتوا إيش? هاياتوا إذا هادتهم إيمانا وعلى ربهمية وقالون إيمان increases brothers I beg you any issue you believe in find your delir don't just say yes to us yes the scholars they said this and this is what said دليل what's your delir for this? لأن the آية لأن the hadith you have to especially these issues are عقيدة related issue it has to be on your tongue the iman is قولا نعمل إيمان is speech and action هاي what's the evidence? today I'm going to question هاي what's the evidence the iman is قولا نعمل everyone's putting his head down started looking at his book now هاي what's the evidence the iman is قولا نعمل هاي الإيمان بضعونا شعبة هاي لا قول لا إله إلا الله وادناه إما طلطو الأذة عن الطريقية والحياة شعبة تبين الإيمان والحياة من الإيمان صح that's enough for me this hadith mentioned the prophet said إيمان is how many branches الإيمان بضعونا شعبة another narration said بضعونا ستون شعبة two narrations one says 60 odd numbers and the other one says 60 or 70 odd numbers the highest of it is what? قول لا إله إلا الله لا إله إلا الله لا إله is what قول speech وادناه the lowest of the iman is what ها taken harm from the earth and then what did the prophet say والحياة من الإيمان let's stand over this hadith this hadith is powerful maybe la muhammad was teaching us something more than what we can just see you know what he was teaching us he was teaching us that the iman is divided into three are you all paying attention brothers okay let's go again إيمان is how many branches 73 branches okay what's the highest لا إله إلا الله لا إله إلا الله is the foundation of your iman without it there is no iman so write this down everybody أسلو الإيمان the foundation of iman أسلو الإيمان the foundation of iman that's what لا إله إلا الله لا إله إلا الله represents the أصل of iman that's the first thing that the prophet will show us in the hadith هاية what was the second thing that the prophet mentioned حيات right shyness I want to put it in order shyness right did the prophet not mention shyness did he not say shyness is from iman that is a واجب الإيمان write that down واجب الإيمان أما كماله الواجب that's it's an obligation of iman without it iman will exist but it's highly deficient are we all together the third that the prophet mentioned was what إيماتة الأذة عن الطريق taking harm from the earth that's the third type of iman what is it it is مستحب recommended iman the third type is the recommended iman كماله المستحب so let's say it one more time the first one was أصل الإيمان the foundation of iman which is لا إله إلا الله the second one was حيات shyness which is كماله الواجب it's the obligatory things that you need to come with in the religion the obligatory things that كماله الواجب the third one was what the third one is كماله المستحب it's like your body if somebody stabs you in the heart what will happen to you you'll die that's the أصل foundation for your existence okay what about if somebody chopped your hand off you still live but you're deficient that's كماله الواجب what about if you lost your hair if you lost your hair yeah you just lose your beauty or the completeness are we all together brothers am I making sense now those three are the إيمان just like the body the إيمان is like that are we all together brothers if you lose the أصل of your إيمان you're not a Muslim anymore you leave the fold of the Islam the scholars they all agree if part of us will be إيمان is لا إله إلا الله there's no difference of opinion on that are we all together brothers but is there anything else that needs to be added into أصل الإيمان some scholars they put the صلاة in there and some people they put the صلاة in the what the واجب does that make sense if you put in the أصل meaning you're not a Muslim some scholars are no take it to the كماله الواجب you're a Muslim but you're very deficient it's like a person who's lost an arm or one leg is missing are we all together brothers even though they differ which one falls under these three there are differences but they don't differ on these three branches but which one it goes where is different upon am I making sense here all of it is taken from that حديث الإيمان وضبعون وسبعون الشعبة أعلاها قولوا لا إله إلا الله وأدناها إيمابة في الأدع عن الطريق والحياة وشعبة في الإيمان am I making sense I'll get one more time those three that I just mentioned they are called those three just I mentioned it's called شعب الإيمان شعب branches of إيمان those three I just mentioned it's called شعب الإيمان the branches of الإيمان but what are the pillars of الإيمان قول and عمل قول and عمل are the pillars of الإيمان are كانوا الإيمان what are they قول and عمل they are pillars these two are pillars قول means speech and عمل means what action they are both pillars here here there are three groups there are how many groups three groups the first group are the خوارج I want you to all understand that's the issue of the خوارج the خوارج for them how many branches of إيمان did I say they were yeah respond quickly brothers how many branches of إيمان what was the first one أصول الإيمان the second one was what the third one was what these three branches are believed in it the خوارج إيمان is you have to really understand to the خوارج the whole religion everything in it is so based on to them if everything is an what are they going to do to everybody who doesn't come with are you with me brothers what do they do to them expel them out of the religion are you with me brothers the مرجع everything of the إيمان is a sabran it's مستحب it's recommended there's no أصل there is no واجب all of it's recommended it's مستحبات are the only ones who believe in those three anyone who believes in those three he enters the view of أهل سنة he is from even if he differs on he enters the أصل and which one goes into the فارع are you with me brothers as long as he believes these three branches are present okay one more time how many pillars are there of إيمان how many pillars of إيمان are there what were they قول and عمل what's قول speech عمل is what the speech is divided into two speech is two the speech of the tongue قول الليسان the speech of the tongue the speech of the the tongue what's an example of قول الليسان the speech of the tongue are we all together brothers is everybody with me okay hold on to that information for me I don't want to do information overload from the شعب الإيمان قول الليسان what does it fall under أصل أو واجب أو مستحب نطق بالشهادة what does it become أصل so right under that you write أصل foundation قول الليسان is أصل for you without it there is no إيمان are we all together brothers the second type of قول the second type of speech قول القلبي it's the speech of the heart the speech of the heart is الإنكياد to submit it's what أما الإقرار both ways even though شيخ الإسلام متى من كتاب الإيمان he avoids the term الإقرار he prefers the word الإنكياد and I won't go into why okay الإنكياد what does it mean submission I mentioned it right okay is that a أصل from the شعب الإيمان or is it واجب or is it مستحب it's a أصل when the person says إلا الله from his tongue his heart has to submit with it are we all together it's a foundation stop here so you're saying and this is tricky because these مسائل are very detailed and it's fine and true that it can cause a problem if you mix everything up when I said it's أصل does it mean that your إسلام is not accepted from you unless you come with the pronunciation of the شعب and you then affirm it in your heart we're not going to accept it from you is that what we say for us he can be lying if he wants to we will still take it from him us we can only judge on the first one which is if he says to us even in the most awkward situations like what happened to usama was in the battlefield صح usama is fighting with the man and the man is fighting back with usama and as usama is about to strike him this situation does not look like الانقياد or it doesn't seem to be there are we all together brothers it doesn't seem to be there it's very important it doesn't seem to be there but can there be a chance that it could be real we live on that 0.0001% and we believe we take that in case there could have been real are we all together brothers and we take his name are you there brothers we will accept it but when I said it was a I mean the day of judgment it won't be accepted from him unless he comes with both are we all together so we distinguish here between and the hereafter the dunya we will accept from anybody who says it to us even if the context and the situation doesn't look out of proportion to us we will take it because we were commanded to judge the people by what by what they say are we all together Allah said in the ayah ولا تقول لمن ولا تقول لمن ألقى إليكم السلامة لست مؤمنا don't say to those people who say السلام عليكم to you don't say to them you're not Muslims take it from them take what's apparent are we all together brothers am I making sense here now we finish the speech speech of the tongue and the speech of the both of them are what أصل I now want to stop here and I want to explain groups that went against أهل السنة okay there's a group known as the مرجع have you heard of them if you haven't it's the first time to hear of them the مرجع there are two groups of the مرجع there are many groups but I'm trying to summarize it for you to make it easy for you there's a group of the مرجع that said the only thing that is an أصل is the utterance of إله إلا الله they said what's in your heart is not an أصل they are called مرجع the extreme مرجع we just mentioned that the speech of the tongue and the speech of the heart both of them are foundations did I not say that they said no the speech of the tongue is enough that's a foundation the speech of the heart is not an أصل and they are called extreme مرجع they are a deviated group and they said that's enough for a person's Islam so according to them the منافقين what because the منافقين did they not say إله إلا الله they say all day they say all day these are the extreme extreme مرجع which are the جهمية there's another group of the مرجع the second one they said the two that I just mentioned قول القلب and the قول اللسان they are both أصل but the action is not part of إيمان this is enough say it with your tongue believe in your heart the actions is not a pillar of إيمان they stopped here they don't want to move on because I'm going to move on right now I'm going to move on to actions the other group of the مرجع they stopped here and they said both of them are what قول القلب and قول اللسان that's it as for the عمل the action which is a second pillar of إيمان are you all with me or am I just talking to myself you want me to repeat it shall I repeat myself I'm going to come to it what they know as مستحب I'm going to come to it the مرجع are two groups there are many more but as you go on you start learning another group came in the مرجع when it comes to the speech they believe the person has to say it are we all together brothers on his tongue and what did I say they have to do also one group what did they say he just has to say it with his tongue and he doesn't have to affirm it in his heart no problem according to them who's a believer the منافق another group said that's a very bad statement of yours we believe what قول اللسان and قول both of them to us is a foundation are we all together they made it both an أصل are we all together brothers that's as far as the مرجع are stopped are we all together brothers none of them none of them came into the actions they stopped there and that's where they believe now we go into the second one which is what the second pillar what's it called actions are two types the actions are how many types two types قول عمل القلبي the action of the hearts the first one is will be the action of the heart and in there what falls الحب و الرجاء و الخوف و الرغبة و الرحبة و الإنابة loving Allah coming with sincerity fearing Allah توقل in Allah عز و جل all of them are actions of the heart now what's the difference between the speech of the heart and the action of the heart I won't go into that now are we all together brothers I won't because it's too technical for you all of those are what all of them are foundation عمل القلب is the أصل from the three أصل عمل القلب loving Allah is the foundation hoping in Allah is the foundation all of these are what sincerity fe Allah is the foundation عمل القلب is what good now we come into the second type of action which is action of the limbs عمل الجوارح the actions of that your limbs this is صلاة زكاء صوح حج are we all together brothers the action of the heart is it if you say that the action أصل you fall into the view of the خوارج meaning every action of the limbs is a foundation if anybody leaves he's a disbeliever I'm talking about actions of actions of the heart I mean action of the limbs sorry correction actions of the heart are we all together what about the actions of the limbs are they all foundation so as a sub-brunch is it a wajib are you all with me أهل السنة والجماعة including the author of this book who is the author of this book أريما محمد إمام أحمد held 5 views in this issue please listen to it how many views did he hold when it came to the actions of the limbs أريما محمد believed the actions of the limbs he believed first view that the actions of the limbs if a person needs a Salah he's a captain that's the only foundation to the only foundation of the actions of the limbs محمد was what Salah only another view of his is what Salah and Zakat another view of his is what another view of his is what Salah and Zakat and how many views do you have here 4 views right and another view of his is that none of the actions of the limbs are a foundation the only thing is أعمر القلبي قول القلبي and none of the actions of the limbs are a Hasan أقول لك أريما محمد 5 views shall I repeat myself or do you guys get it it's too technical huh yeah is it too technical what I said shall I repeat it one more time when it came comes to the actions of the limbs I'm going to stop at this point Insha'Allah when it comes to the actions of the limbs أليما محمد 5 views the first view is Salah that's it if you leave the Salah you're a captain and if you leave Zakat you're a captain as well أليما محمد believed another view fasting as well another view Zakat as well those are 4 views right those 4 in Arabic they're known as مباني أول أربعة in عقيدة books if you come across مباني أول أربعة according to Ahl al-Sunnah if somebody makes takfir on these 4 it's a view from the views of Ahl al-Sunnah but it's weak it's a weak view but it's a view of Ahl al-Sunnah it's not the belief of the khawaret but it's a weak view أحمد then had a 5th view 5th view which was what none of the actions of the limbs is a what it's an asal are we all together brothers that was the 5th view of Aleyما محمد رحمه الله تعالى على كل حال the strongest opinion is the only thing that is a foundation in the actions of the limbs is a what that's the strongest opinion I ask you guys a question now I want you to think who's of the opinion that leaving the Salah is disbelief there's 2 views of Ahl al-Sunnah who's of the opinion that leaving the Salah is disbelief put your hand up who's of the opinion that it's not disbelief put your hand up don't worry honesty is the best policy okay those people who believe leaving the Salah is the foundation of actions of the limbs for them the action of the limbs those of you who said that leaving the Salah is not disbelief then according to you nothing from the actions of the limbs is a what so the action of the limb is not an asal yeah please listen to what I'm saying are you with me do you mean that if you don't come with actions of the limbs in totality have you guys heard of these issues of being thrown at some people because of this issue have you heard of it it's because of this issue if you leave the Salah you are left with believing that the actions of the limbs none of it is what food for thought anything which I have said that was wrong or incorrect is from me شكرا شكرا شكرا