 الحمد لله رب العالم له الحمد الحسن والثاناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعليه وعليه وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعض نحن في مدينة فرق مدينة فرق فرق اليوم إن شاء الله تعالى نحن سنرى من المكان الذي نبقى last week last week what we mentioned was the different types of khilaf right? today we're going to mention what's the benefit in khilaf is there actually a benefit in looking into khilaf difference of opinions and what are the benefits in it? so فوائد of what النظر في الخلافي للفقي والمفتي this is important the benefit in looking into the khilaf the difference of opinion of the scholars what benefit does it have? for who? for the faqih the jurist there's a benefit in it for him and also the mufti who is going to give fatwa he is vital rather for him to look into difference of opinion the khilaf in issues you should look at it and there are benefits in it for him the benefit number one is أن تتحرر عنده مواطن الإجماع من مواطن الخلاف the first benefit that is in it is he will know what is he allowed to differ on and what is allowed to not differ on you see إجماع you're not allowed to go against it once there is a consensus in an issue once there is a consensus in an issue you have only one option which is to follow this and consensus is a unanimous agreement when the scholars all come together on a particular issue so this ayah the scholars understood it like this or the scholars believe that عصر is wajib مغرب is wajib you can't say I'm of the opinion that it's highly recommended because there is no view out there which is highly recommended are we all together brothers the only view that's out there is what that is obligatory so all of the scholars understood from the ayah وقيم صلاة established a prayer that is wajib that's what they all understood from it you now have to follow if you don't know where the differences and the agreement is you may come and do what you may come against a consensus an اجمع which you're not allowed to go against and that's very common that some people they go against an اجمع that's already there why do they go against it they said I've got a hadith in this issue the hadith here the scholars agreed on one particular understanding you have no rights to come and to go against the what اجماع الأمة the unanimous agreement of the whole entire umma you're the only one who understood this from this hadith like this are we all together brothers so it's very important to what it's very important to look into it like that ولي ذلك some of the scholars they used to say and I'm going to read some of their statements قتادة قتادة said ملم يعرف الاختلاف if anyone does not know اختلاف he doesn't know the difference of opinion in issues لم يشمه لم يشم انفه رائحة اما لم يشم لم يشم انفه الفق if a person doesn't know the difference of opinion of scholars his nose will never smell the fragrance of the you're not going to really get the smell of it if you haven't looked into it to اختلاف are we all together brothers this is a great imam from the time of the self هشام ابن عبيد هشام ابن عبيد الرازي who died at 221 he said ملم يعرف anyone who doesn't know اختلاف فقها anyone who doesn't know the difference of scholars in issues فليس بفقي he's not a faqi you're not a scholar you're not a faqi if you don't know the difference of opinion in issues you don't understand the difference here why the difference is if you don't know it يحيب مسلام التيمي he said لا ينبغي it is not permissible لملم يعرف it is not permissible for the one who doesn't know الاختلاف if you don't know the difference of opinion in issues you're not allowed to do you're not allowed to do what فتوة have you looked at the difference of opinion in this issue have you looked at who is strong and who isn't no if you haven't they don't give fatwa don't give fatwa الامام الشافعين what he said محمد يجديس الشافعين he said لا يكون لأحد it is not for a person ان يقيسة اي اجتهد it is not permissible for a person to do each tihad حتى يكون until he becomes علما بما مضى until he becomes اصكولا of that which have come before him for what من السناني from the sunnah وأقاويل السلف and the statements of the pious predecessors وإجماع الناس and the consensus of the scholars the consensus of the scholars واختلافهم and their difference of opinion والسان العرب and knowing the arabic language it is not permissible for you to do each tihad if you don't know all of this don't give i mean don't do each tihad and look at a text and try to extract things from it you have to know what the arabic language are we all together brothers you also have to learn what the consensus and the differences what do you also have to know you have to know اقاويل السلف عبدالله ابن مسعود what was the view of عبدالله اباس what was the view of جابر what were the views of the companions you have to open those books and read مصنف ابن ابي شيبة مصنف عبدالله رزاق مصنف ابن ابي شيبة اقاويل السلف افعلوا السلف the positions of the self and their statements if you don't know that then don't give fatwa don't answer a question and also do not do each tihad and say what I believe regarding this issue is it's a problem it comes with great problems وليداليك عيوبة سختياني he said something very powerful he deserves to be written in ink of gold this statement should be written in ink of gold he said اجسر الناس على الفتية the people you're going to find who are the most courageous to give fatwa they just want to give fatwa they just want to answer questions the people اجسر الناس the people hungry to give fatwa hungry to answer questions اهو اقلهم المن the one who has the people have the least knowledge generally the one who goes I'm here the ones you find doing that are the ones who really have what what do they have اقلهم المن they have the least knowledge why because they don't know باختلاف العلمة because when you go home and you read and you research okay brothers you're going to see there's so much differences in this issue it becomes very hard for you to say this view is right or this review is wrong so it puts you in a position where it's like because you really went in and you studied وليالكه what shocked me was محمد الأمين الشانكيطي رحمه الله you with me brothers محمد الأمين الشانكيطي he was a scholar if you look at his اضواء البيانن I was written he a lot of the times he would say this is the call of Allan and then he says and the strongest opinion in this issue is this if you look at when he grew older he would say this scholar said this this scholar said this الله and it hasn't become much clear to me the older he got what happened he learned that the خلاف the beginning you think it's easy it's crystal clear these people are saying this and these people are saying this and it's all over but he learned that it's not that easy who will together it's not what there are some messiah in me personally until today until today I read it that whole month I'm of the opinion and the next month I'm of the opposite opinion again are we all together like the example of the issue of طلاق with ثلاث if a man divorces his wife three is it considered three or is it considered one this is a matter of I'm confused on this issue and willah have been reading into it for long are you with me brothers I don't know it's a hard issue very hard for me because both parties are they're coming with what it's like two mountains hitting each other what happens to the small people like us oh the pebbles in the rocks it's hard to say this is stronger than this one it's one of them ones it's like whichever one you know your heart can find contentment take that opinion I don't know because it's very tough خلاف is very very hard here are you with me brothers are you with me brothers so the more you look into issues of scholars and you look at the قواعد that they're using and the angle that they're coming from and what not you start to realize what that truly you can't answer this question like in the ignorant one he thinks it's just one evidence that he's got so what's he gonna be like yeah are you with me brothers especially the ones the ones that you tend to find is that they say to the teacher teacher I have the answer can I answer it do you give me the opinion it's an issue you said Allah and I don't know and he goes it's that can I answer it so he wants to jump he just no don't answer it brother no one knows it Insha'Allah we'll research more into it even if you know a question an answer of a مسألة I'll advise you all say to the person I'll get back to you on it think about it حتى even if it's كشمسو في رابعة الله it's like day time for you this is your religion brothers the scholars you know what they said the Mufti and the one who's giving a fatwa he's on the brink of falling into Jahannam he gets it right you remember brothers they said it's not an easy it's not a light issue you know what you're doing when you're giving a fatwa you're speaking on behalf of Allah عز وجل what are you doing you're speaking on behalf of Allah you're saying this is what Allah wants this is what please Allah this is what he wants is that easy to say so let's go back to the statement of Ayyub al-Sakhtyani he said the people who are the most and the most courageous to answer I mean courageous is a good characteristic I don't know a person who is just eager to answer a fatwa is أقلهم علما the one who has the least knowledge باختلاف العلمة the differences of the scholars و أمس ك الناس عن الفوتيا and the one who withhold he said from giving fatwa اعلمهم باختلاف العلمة is the one who knows what the differences of the scholars what is he know the difference of the scholars okay I mentioned I mentioned that benefit that comes with looking into what in looking into خلاف the other benefit that's in it the other benefit that is in there is in looking into خلاف is أن النظرة looking into the خلاف يقوي نظرة it strengthens the what the view of the مفتي and the فقي it strengthens you as a person you become very strong when you look at difference of opinion and you've read everybody's views when you take a position it's hard for the person to go against you people can't go against you you know all of their opinions no one's gonna come with you something new that you haven't heard of so actually grounds you and this is a good characteristics brothers are you with me brothers that any issue that you don't have any of these don't speak about it listen to this first of all and what's the ruling in this issue you have to have the حكم if you don't know the ruling in an issue don't talk about it once you know the ruling you have the evidence for that ruling but we all together brothers so the first one is you know this what's this issue you have the ability you know the حكم the second one is you have the دليل for the حكم the third one is you don't have the دليل you have the واجه واجه الاستدلال the relationship between the evidence and the ruling whatever you hear the word استدلال means the evidence and the ruling that you just gave you said it's حرام right and you brought an evidence show us this ruling that you mentioned which is حرام and the evidence that you gave the bond between the two this cannot be done by مقلد a blind follower the fourth one is you have to know the خلاف in this issue you have to know what الخلاف في المسألة the خلاف in what in this issue so if there's an opposing opinion to you what's their view are you with me brothers and last but not least which is the fifth is الجواب عنها you can respond to it these five steps you have to take for any issue you want to give so what's the ruling the second one is the evidence for that ruling the third one is what's for this تدلال how do you okay I can say to you for example you're allowed to you're not allowed to خمر خمر is what حرام what's the evidence somebody asked me so I gave I said that's the ruling I gave the person asked me for the evidence and I said my evidence is my evidence is my evidence is my evidence is why don't you look at the cow how Allah created it that's my evidence that the خمر is is that evidence are we all together brothers but can you deny that there's an eye in the Quran is that an eye in the Quran did Allah not say that did I not say the حق but the person is going to say there's two different things so this is where a lot of people get fooled the person is giving you a ruling but he's not really giving you the correct evidence for it the ability to say no this evidence does not talk about our ruling it's a science called أصول الفق that's أصول الفق what he deals with knowing the relationship between the ruling and the evidence so the person will ask إنما الخمر والميسر والأصارب والأزلام وردس من عملي الشيطاري فجتاني مول the third one is sorry this is the deline the حكم I mentioned the watch of istilal so the deline is أفلايان ضرونه إلى الابل the person is going to say where is the watch of istilal from the ayah how did you extract the أفلايان ضرونه إلى الابل that's called what shul what shul istilal the third one is الخلافة في المسألة is there a difference of opinion on this issue you have to research did anyone go against me on this issue if there isn't you're safe because you just say إجماع brother this view I hold is إجماع if it's not an إجماع and there's a difference of opinion then you have to give us why you chose this opinion they say no one wants dictatorship people want to know why you chose this opinion from this opinion because both parties are not prophets you chose this parties view over this parties view why? explain to us why you did it so you need to go into the reason of the خلاف so what do you do first of all put all the views put all of the views in front of yourself said there's six views in this issue I realized that there is six different views no more than that good write down under every view the evidence because you're going to move on to the sixth fifth one right and then respond to each evidence and then give you say my evidence still stands no one can eliminate my evidence and so this is why I believe it are you with me brother if you can't do any if you can't do a مسألة five steps can you claim that you know it so the benefit of looking into خلاف is this one what does it do no one can come to you and say but I differ with you on this issue you know when he said I differ with you he's either going to go for one of those six views and you know the evidence is going to bring so you're ready so you know what is for you and you know what is against you five steps for every مسألة that's actually how you do research when you're doing a مسألة that's how you research you write the حكومة at the first then the evidence for it are you with me brothers that's it now we're going to go into why difference of opinion the fifth one is the response that you're going to give response to the خلاف that you just came with six views when you're done with it there's a difference of opinion you just confused us you thought it was the sixth opinion why don't you tell us which one is right are we together brothers you need to tell us it's like somebody saying this حديث has many طرق many different it came in and he leaves it there and he doesn't tell you which one is صحيح are you doing brothers so when you bring all of the difference views you have to do ترجح are you with me brothers okay now I want to talk about why this call is actually differ isn't the Quran the same book we're reading are we not reading the same حديث book why are they differing for why do they like to differ we're now going to go into أسبابu اختلاف الفقها أسباب means what it means أسبابu reasons for what reasons why scholars differ to be honest there's only three reasons why the scholars differ everything else goes back to one of these three you the first one is إما and the سبب يعود إلى النصوص الشرعية أو يعود it goes back to إلى القوائد okay these are the three reasons generally you can bring every reason that any scholar mentioned to one of these three okay the first one is إما أن السبب يعود إلى النصوص الشرعية what does it go back to the difference here is a textual issue there's a difference in what textual problem there's a difference in terms of textual problem how is that the case one text reached one scholar but it didn't reach another scholar this حديث as we all know جماع العلم and some scholars they call it جماع العلم it's a very nice book ألمام الشرعية will mention in this book no one memorized that old no one in the face of this earth never are we all together brothers yes every memorize all the Quran but not all the حديث so a حديث may reach one person but not but not another person are we all together or this حديث may reach this Imam in a weak chain but the hadith has actually got another chain which is authentic but that didn't reach him this حديث to be weak but there is another chain which is authentic and matters related to that are we all together this one by itself 10 come out from this 10 different ways الإمام ابن تيميا has a kitab called رفع رفع الملام رفع الملام عن أئمة الأعلام what did you call it ليفتين the blame from the worthy scholars why is he saying ليفتين the blame from the worthy scholars because the scholars they went against texts so he is trying to lift the blame from them so people don't criticize the scholars he is telling you the reason why they did go against these texts is because of this reason or is because of this reason and it gives you good examples and I think that's a book that should be looked into and seen are you with me brothers 10 reasons why they would go against the textual evidence does that make sense brothers the evidence didn't reach him are you with me the حديث he reached him it was either weak or the wording that reached him of the حديث is actually a wording that was different from the other wording that was out there are you with me brothers so this is one but this is the problem with some people who follow مدهب your Imam is excused because the evidence didn't reach him but what's your excuse are you with me brothers and you're holding on to my Imam believe this but your Imam didn't see the حديث and if he was to see he would have taken it are you with me brothers if you saw the حديث he would have taken it and Imam ماليك would have taken it and Imam مشافع would have taken it and then Imam أحمد would have taken it are we all together brothers but what's your excuse you can see the حديث right in front of you does that make sense brothers the second reason that I mentioned is due to the Arabic language again that would mean that would mean the Arabic language is what they are differing on this time has many usages are you with me brothers and because of the usage of this time it's causing a friction in what on opinions like for example the قرؤ ثلاثة قرؤ والمطلقات وتربصنا بأنفسهن ثلاثة قرؤ the woman who is divorced she has to wait ثلاثة قرؤ قرؤ has two meanings it can either be طهر or it can be what حيث hey the question is okay but which one is the حقيقة and which one is it مجاز meaning when you say the Ryan the reality of the Ryan the reality is that it's حيوان المفترس شح and anamod as four is it legs well if it's wrong it's your fault okay and it's what is it got why are you just talking about the male one you guys don't want to talk about the female one now I was talking about the female one I don't want to get in trouble so you know what a lion is that's the حيوان حقيقة when somebody says I saw a lion the حقيقة and the reality is that one but مجاز it could happen figure of speech that it could refer to a brave person but that's not the reality of it it's مجاز in that usage are we all together so the ثلاثة قرو which one is the حقيقة and which is the مجاز it's a big discussion pulling someone saying you know this one are we all together and both of them are used and it seem it be used in that way so now what's it going to happen some are going to say the woman has to wait for what three menstruations based on حيوان and some are going to say when she is divorced she has to wait for how long she has to wait for تخرن am I making sense here yes so this is affecting the فق issue again another example is نساء لمس are you with me the ayah says until ولا مستم النساء ولا مستم النساء means this ayah is mentioning the things that break a wubu the word لمس here is mentioned المام الشافيق who took from the meaning of ولا مستم أن هذا يعني أنه يأت الامست أنه يأت الامست ماذا تقديم؟ يمكن أن يكون هناك تقديم خطأ ماذا يأت؟ يقوم بكشف مع أحد إنه العرب لأنني أقول لا يمسوا هو إلا المطحرون فقرآن لا يمسواه إذا كان لامس يستخدم ، لا يمس ، لا يمس ، يمس هو لامس هل أنت معي أخي؟ إنه أيضاً يستخدم كماذا؟ سكتوراً مثلاً عندما جيبريد يأتي إلى مرياما ثم قلت لها رباً من أبا ثم قالت ولم يمسسني بشب ولم يمسسني لامس لا يمسسني ما يعني أنه لا يمسسني؟ يعني لا يمسسني معي لأنني لدي أخي لأنه كانت حالك لديك أخي لذا فتحتك للمس ماذا يعني؟ سكتوراً إذا أعياء أولا مستمون الإساء هل أنت محاولة لسكتوراً أو هل أنت محاولة لتشكي؟ هذا هو مشترك هل أنت معي أخي؟ لأن الآياء يتحدث عن الأشياء التي تفتحها وإمام الشافير يقول أنه يعني أنها تشكي إذا كانت تفتحها إذا كانت محاولة لسكتوراً هل أنت تفتحها؟ هل أنت تفتحها؟ هذا is why if you go to my country and they don't touch their wives هل أنت تفتحني؟ هل أنت تفتحني؟ هل أنت تفتحني؟ هل أنت تفتحني؟ هل أنت تفتحني؟ في كارالا هناك الشافيرين right؟ في مدهب right؟ هل أنت right؟ الله أكبر لا يوجد أشخاص شافيرين والأشخاص are Hanafis right? هل أنت ترى ذلك في كارالا؟ هل أنت ترى ذلك؟ هل أنت تأخذ الأمر؟ هل أنت تأخذ الأمر؟ هل أنت تأخذ الأمر؟ هذا هو فهي لا تريد أن تشكي إذا كانت تفتحني هل أنت تفتحني؟ إذا كانت لديهم إن أشخاص تفتحني إذا كانت تفتحني وكذبت إذا كانت تفتحني لأنهم يخطفوا فالمساعدة عندما يتألكوا في حجد هنفي لأن أشخاص ستفتحني وموضوعا وكذلك ومن المنطقة أبدا اردت أخذوا الشافيرين هل أنت تحبوا في كارالا؟ أمان الشافيرين؟ إذا أمان شافيرين؟ أمان شافيرين أخذت أخذة نحن ن Conclude There is Al-Qua'id Al-Ousulia What does it go back to? Al-Qua'id Al-Ousulia What does Al-Qua'id Al-Ousulia means? It means they are differing on a principle and the way that they can differ Al-Qua'id Al-Ousulia is in many ways Is it not? Even number one, they don't even agree on the principle Aslan We don't believe this Qaeda Like the Shafii'ia ما ستقوم بشكل جيد في هذا السؤال؟ هل تفعل ذلك؟ شافيعية أعتقد أنه سد الضرائع ممصوص ممصوص يعني أنه يوجد تكسر هم أعتقد أنه نعم كاللاتباركة تعالى قال يا إلهي يقول في الآية لا تقرب الزينا لا تقرب الزينا لا تقرأ بها لذا لا تتم تقرأ بشيطة أسوان لا تتم تجمع أسوانyou are not allowed to look at a woman you are not allowed to look at a woman Why is looking at a woman not permissible because it will lead to what So it was made a haram for what it has gone to are you with me ب»,lf because that same woman you are now allowed to look at her when you are going to get married to her because now it's going to lead to what يجب أن يقوم بشيء جيد جدا. هل تفعل ذلك؟ لا؟ نعم. أنا يجب أن يقوم بشيء جيد جدا. فشرفعية أعتقد أن أي شيء that the Shari'a made it haram as a.. and the Sadozariah that I used in the Kitab and the Sunnah we accepted but not outside that. The Malikiya, like what did they do with Sadozariah? They embraced it. Are we all together? So this Qa'id is different upon. And based on this Qa'id has been different upon. What's going to happen? Like for example, are you allowed to sell grapes to a person who you know makes khamar out of them? Selling grapes is permissible? It's not haram. Is there anything wrong with that? But why are you making it haram for this particular person? Because of what it's going to.. So rulings come out from this. قواعد that you're building your arguments on. Am I making sense? شرفعية, نحنفية, نمالikiya and they have principles. Sometimes they agree on the principle but they differ on its application. Okay, you know what? Like for example, أليقين لا يزولوا بالشكل. أليقين لا يزالوا بالشكل. The Qa'id they all agree upon it like in the application of this Qa'id on a مسألة فرعية, a particular incident. The application might be different. Are you with me brothers? And I'll give you an example. Certainty cannot be removed with what? Doubt. So somebody says to you I didn't rule out. I don't know whether I broke my. I don't know whether I broke that rule out. What would you say to that person? Somebody said to you I have not broken my rule out. So he said I don't know whether I broke my rule out. I'm doubtful. But I'm sure that I had a rule out. Are we all together brothers? What do you do in this situation? But he says I don't know whether I broke it. You'll say to them stick with the certainty and what you knew and ignore this was worse on this doubt that's come to your mind, right? And then what Qa'id are you going to use? You're going to say أليقين لا يزولوا بالشكل. Taken from the Hadith of the Prophet ﷺ of course. حتى تجد ريحا وتسمع صوتا. Until you hear a noise or you smell something, right? Are we all together brothers? So you'll say to this person. Were you sure? Were you sure that you had a rule? He'll say yes, I'm sure I had a rule. But you're doubtful whether you broke it. Yes, ignore that doubt and stick with the certainty. Because certainty cannot be removed without. Does that make sense? Malikia will come and say we agree with the Qa'idah that you used. But we don't agree how you applied it. They say that the actual of the person he doesn't have tahara. Adam of Tuhouria is the actual. The certainty is that no one has tahara. Until he what? He's sure that he has. So this person in this case is what? Do you get my point brothers? So the Qa'idah is agreed upon. But the way that the Qa'idah is applied is what? Sometimes it's differed upon. One of the books that you can benefit this from in terms of applying. This is تخرج الفروع على الأصول. Books like that are very good. They teach you that. Zinjani and Telmasani and others have written books on this. And the Kitab, مجموع المدهب في قواعد المدهب by Al-Ala'il Qaykildi, رحمه الله. Salahuddin, Al-Ala'il Qaykildi. His Kitab is Qayyim نفيس. Very good book. Amazing. It's very, very good. And you benefit a lot from that type of application. And you'll see where the differences come from within the مدهب. Anything which I have said that was wrong was incorrect from me and Shaytan. And Allah has a messenger after me from it. سبحانك الله. Any questions? You see this issue of إجماع and majority we need to distinguish one from the other. إسلام is not for the idea of majority and minority. It doesn't look at that. It's just between majority and consensus. Consensus means everybody agreed. There's no one else on the other side. Majority means what? There's more on this side than this side. We're not talking about the issue of جمور and إجماع. And we're all together. That's different. إجماع means that everybody agree on this issue. That's the point number one I wanted to mention. Point number two is how does one establish consensus? How does one establish consensus? How do you say there's a consensus issue? You're right after the Sahabas died and the Sahabas passed away. To claim consensus in an issue is hard. The reason is because لتفرق بلدانهم. The scholars their lands went different. You find scholars in India. You find scholars in the Middle East. You find scholars in Africa. So how do you know they all came to this conclusion? It's very hard to claim. See, there's a difference between it's hard to claim than it's impossible to claim. It's not impossible. It can be possible. But it's very hard. And one of the things that signify today it is the scholars are part of a member of either committees that are made. They come and they research an issue and they reach a position. A قرار and a decision is met. Because back at the time of Ibn Taymi and others and earlier than that you would find one person in Mujtayd. But in this Ummah today it's sad to say that that you can't it's close to impossible to say that you can find a person who is Mujtayd by himself. We all together it's very hard to say. So that's why I'm saying now what kind of makes it Oh yeah they would. Oh they would. They will read it. They will look into it. But I just want to mention an issue important is that now the مجامع الفقي like when they do a fatwa for example this is a member of 30 people different ethnicities we all together brothers they're sitting together on a committee table they're looking at issues they're going to be passed on and then a final decision is met on this issue and this is the fatwa of hate as I will pass a committee as I will sit together and they will give a fatwa on this issue رابط العالم الإسلام will do the same and etc. we all together so this is the Mujtayd of times these committees then one individual Oh no no no no we mentioned this last week so you see وإبن تيمي believe رحمه الله تعالى there was no agreement on the other side regarding it نعم they were more than him in number and as I said to you before number is not what we build our evidences on وقليل من عبادية الشقور وإن تطع أكثر من في الأرض يضلوك عن سبيل الله ولكن أكثر الناس لا يعلم if you look at the deviated sex how many are guided to the hellfire and how much are in Jannah 72 are in the hellfire that's more and only what only one is in Jannah look this is number and Shaykh Al-Assam told me to say that he was by himself and no one was with him that's not true because he did have people with him he had Ibn al-Kathir with him he had Ibn al-Qayyim with him he had Abu al-Hajjaj Al-Mizi with him he had Ibn Abdul-Hadi with him he had great imams of his time with him you see but the difference between Ibn Taymi he had and there he mentions this is that Ibn Taymi was very very vocal of what he believed he didn't care وكان لا يخاف في الله لومة لائمن he didn't care about anybody what he said about him whereas others they were a bit scared they couldn't take the مواقف that he took and the positions that he took so he was more vocal and so he became known for these and his positions what he believed it are we all together but if one believes Ibn Taymi was alone in this issue let him read a Kitab كون ناصل الدينة دمشقي is called in this Kitab there is over 30 scholars ناصل الدينة دمشقي when he wrote this book 30 scholars who all refer to Ibn Taymi as and they praised him and guess what when Ibn Hadr saw this book do you know what he did to it he put a taqrid on it he praised the book he put a hadr and you know what shocks me if you go to if you go to what if you go to فتع الباري you know what Ibn Hadr says about Ibn Taymi اب فتع الباري صحيح البقاري he says about him he says أما وقد نبها على ذلك العلامة I don't know if he said شيخه الإسلام but I know he said العلامة Ibn Taymiah Ibn Taymiah pointed this point out the knowledgeable one Ibn Taymiah pointed this issue out and he's talking about the issue of كان الله ولا شيء وهو الآن أمكان الله الله was قبل خلق المكان وهو الآن على ما كان عليه that Allah was where He was before He created a place Ibn Taymiah showed that this hadith is weak Ibn Hadr is an Imam in hadith he's saying that Ibn Taymiah proved that this hadith is weak and he's saying this in one of his what books Ibn Taymiah by the way brothers at his time he was a he was his books were banned and so even scholars who had his opinions they would never mention his views his name they would just take his statements and put it in their books like like the whole book is Ibn Taymiah but he doesn't quote them Ibn Taymiah Ibn Taymiah Ibn Taymiah Ibn Taymiah I can say personally I'm now reading his Ibn Taymiah I can say to 80% of Ibn Taymiah Ibn Taymiah Ibn Taymiah Ibn Taymiah Ibn Taymiah's views and the اختيارات of Ibn Taymiah are you with me brothers but he couldn't say Ibn Taymiah's name because what you get arrested you're in a very big problem so at his time this was what the issue was are we all together so Ibn Taymiah to say he went against the اجماع in the issue of عقيدة والله he was he was on the اجماع his كتاب عقيدة واصطية shows that he was this is the belief of but he excused them all when he debated them what did he do he said I believe all of you are ignorant that's why he said I excuse you all are you with me brothers now oh no we're not talking about عقيدة this ish class is nothing to do with it's introduction to introduction to we're talking about it's nothing to do with عقيدة we're not talking about عقيدة we've finished the introduction to عقيدة this subject that we're talking about difference of opinion and you need to know difference of opinion and you need to respect the difference of opinion we're talking about مسائل which are what مسائل no no not every مسائل فقية but مسائل فقية which are the خلافes معتبر the خلاف is what not even every issues of not every not every fiqh issue we can differ on some fiqh issues that are fundamental we can't differ on like for example we can't differ on whether the ظهر is wajib or not that's a fiqh issue right but can we differ on that if you look at today the books of عقيدة are written like you see أبو بكرد اسمع عيلي زا الشافعي you look at ألمام مطحاوي زا حنفي you look at ابن أبي زيدة القيلوان who is a ماليكي you look at ألمام أحمد أصول السنة each one is a different place different land different place you bring the عقيدة books and you look at all of them the same thing شافعي حنفي ماليكي حمبلي but when he came to عقيدة they were one never differed و لذلك do you know الله تعالى الله has a way الله has a way in things the people who go against these عقيدة issues they shot themselves in the foot how they will say I am حنفي في الفروع أشعري في الأصول أنا حنفي في فق أنا من أشعري أنا حنفي في عقيدة as well do you get it that's what he will say he knows it he knows that ألمام أبو حنيفه wasn't a what أشعري he knows that ألمام ماليك wasn't a أشعري he knows that ألمام محمد wasn't a أشعري the fact that you specifically said I follow ألمام أبو حنيفه in فق you're not happy with these عقيدة you're not what you're not happy with his is to say that the the scholars differed in عقيدة that's not true that's not fair that's an unfair statement an unfair statement and the truth hasn't been hasn't been said in that regard I was missing جعالي صلى الله عليه وسلم when he left his companions he said to them I'm going to leave you and he already told us that the people are going to differ what did he say he already told us we already knew this was going to happen that the people are going to differ and he already told us صلى الله عليه وسلم and you know what he said to us he told us three things he said أبو you is my sunnah that's number one and أبو you is the sunnah of my what خولا فعا meaning the companions and the third one is to stay away from innovation isn't that what he said in the حديث عرباد بالله عليكم did he say anything else why is it not that we can not just say he told us there's differences he told us there's going to be groups he told us everything and he told us the way to get out of it three things and he didn't say anything else did he say anything else بالله عليكم I ask you guys by Allah's sake did he say anything else why can't we be pleased with the answer that the Prophet ﷺ had dictated for us the medicine that the Prophet gave to us why do we have to look for other answers why do we have to look for fancy quotes why can't we be pleased with that statement it's more than enough for us I will together it's not the كتاب انتصار أهل الحديث by أبو مطفر الصمعاني you know what he said he said the amazing thing about the people of حديث the people of meaning الحديث here he means the people of حقيدة الصنا he said wherever you go they say the same thing when you meet them سلام عليكم same they talk the same and they never met one another are you with me brothers it's because they didn't they didn't deviate from it ولي ذلك ألمام شافعي ألمام شافعي he went outside مكة he wanted to learn what to learn Arabic language he wanted to learn Arabic and strengthen his language so he went with the Bedouins he heard how they talk he spent years to learn Arabic from them and then when he came on his way back he heard there were some Sufis in a particular place and Imam شافعي he said oh let me go and check them out and he went and he checked them out and when he left them he said I didn't benefit anything from these individuals except two things what is it that I benefited from the first one of it being الوقتك الصيف إللم تخطعوا قطعك that time is like a sword if you don't cut it we'll cut you and I don't remember the second thing that he said he benefited from them something like that and then he went on to say and Imam شافعي anybody who follows their path in the morning in the evening he becomes أحمق شافعي said in the morning if somebody becomes a Sufi in the evening he becomes a what أحمق دموتد قولوا شافعي and he said حكمي على أهل الكلام my ruling on the people of Kelam the people who went for philosophy and turned away from the Quran and the Sunnah my ruling if I was asked and Imam شافعي سنسي if I was asked my ruling with them would be what يوضراب بالجريد والنعال that the shoes were taken off and the branches of the tree were taken and they were lashed and they were paraded in the market and it was said to the people هذا جزاء من أعرض عن الكتاب this is the ruling of the person who turns away from the sunnah because what did Imam شافعي see in علم الكلام what did he see in it it will cause the division of the Muslims and the Quran and the Sunnah was left صح and the علم الكلام the basis for it is I think that's the basis of علم الكلام I think صح so leave that word it's an evil word say in your normal conversations with people of course but when it comes to the deen of Allah عز و جل don't say I seek don't say I stay away from that سبحانك اللهم بحمدك أشهد ولا إله إلا الله أستغفرك أتوب إلي