 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي أنا أحب this notion that which many muslim speakers and chiouhan scholars are proud of which is well I don't know anything about politics I don't speak about politics I'm not involved in politics I don't like politics yeah but ask me about tahara, salah, financial transactions, etc I will give you a fatwa I know about it but politics no no no keep me away from politics subhanallah and people are proud of it يعني they are or in another word they are proud of secularism of being secular yes I don't want to be concerned about the ruling system yes but I am concerned about the person which is secularism because secularism says yes worship Allah it is between you and your Lord but if you want to talk about sovereignty it is not it doesn't belong to Allah it is not divine دعمة لقيصة لقيصة ودعمة لله لله leave what is for saiza for him and leave what is for God for him الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن محمد عبده ورسوله صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد my beloved brothers and sisters you all إن شاء الله وإتعالى have heard what دكتور هيتن من حدد had said but before I go into the issue at hand and I talk with the matter what is very important that I do is to give an introduction the first point that I wanted to mention إن شاء الله وإتعالى is that it is important that a person understands that clarifying the truth and knowing what is right from wrong it's a prophetic way it is why the Quran came down الله سبحانه وإتعالى he says in the Quran وكذلك نفصل الآيات ولي تستبيل سبيل المجرمين we sent down the Quran to explain matters and also to clarify the part of those who have wronged the part of those who have deviated from the straight path now this is not me saying that دكتور هيتن من حدد he is a mujrim or the ayah is applying to him what I mean is that our concept as individuals is that we understand what is right from what is wrong وذلك الله سبحانه وإتعالى this Quran that we have with us he called it he called it تبارك الذي نزل الفرقان على عبده فرقان why is it called فرقان because the Quran it distinguishes the truth from the falsehood so if my beloved brothers and sisters we see a wrong taking place and we just become silent about it why do we become silent because we are honoring the person we are respecting the person so we just become quiet and we come with this concept of well it's a difference of opinion and then the truth is not bought out into the light and it's not clarified then the religion will turn out it will become destroyed this will tarnish the religion and our religion will turn into the religion of the Christians and the Jews because the Christians and Jews because their religion has become going to the church and dancing and singing why? how has it reached that conclusion how has it reached that point it reached that point because there was no clarification that were made from those who knew and they watched the people were tampering with the religion and no one was saying anything لذلك the Prophet peace and blessings of Allah be upon him أعطينكم مونكرا فليغيروا بيدي فإن لم يستطع فبريساني فإن لم يستطع فبقلبه وذلك أضعفوا الإيمان أي one of you who sees مونكر a mistake all of that if you see it stop it with your hand if you are not able then do it with your tongue and if you are not able to then hate it in your heart and that is the weakest of the e-man so I think insha'Allah وإتعالى انطلاق من هذا الحديث إن شاء الله try to implement that and also the Hadith of أبورقية من يومي أوسن الداري ربي الله تعالى عنه in which the Prophet said أدين النصيحة قال لله ولكتابه ولي رسوله ولي أئمة المسلمين وعامته now this religion is an advice and so I hope that I am advising sincerely and that my intentions are clear بإذن الله الكريم والدكترهيث من حدات لقد قلت there are many mistakes in that whole video but this part that I have cut out there are a lot of shortcomings on the side of the doctor things that he had said that he left unrestricted things which he had said which is wrong statements that he used which need تاكيب which require to be expanded or clarified the doctor started by saying I hate the notion he hates the notion of those دعات and those طلبة العلم who is refused to engage in political laws or political institutions or engage in a political arena now when the doctor says the word politics as ابن خلدون رحمة الله mentions in his مقدمة سياسة he categorized into two a سياسة which is شرعية which he referred to as خلافة or is it الوضعية what do they both mean سياسة شرعية he defined it by calling it سياسة شرعية is هو حمل الكافة على مقتضا النظر الشرعي في مصالحهم الأخروية والدنيوية الراجعة إليها it basically means it is to cause the masses to act in accordance to the شريعة in matters that are beneficial for the worldly and the hereafter affairs in other words the شريعة سياسة شرعية islamic politics basically means to carry the general mass govern them based upon the كتاب على مقتضا الأدلة الكتاب والسنة وما جر عليه سلفنا الصالح taking the general mass and governing them based on the book of Allah and the sunnah of the messenger صلى الله عليه وسلم and that which the highest predecessors were upon and also he categorized it into another the second time which is سياسة وضعية سياسة وضعية which is man made political laws political institution man made and he categorized them into two he called it ملكم طبيعي and ملكم سياسي ملكم طبيعي in English translates as natural royal authority and ملكم سياسي translates as natural royal authority and then he defined what both of them ملكم طبيعي means وحمل الكافة وحمل الكافة عموم الناس على مقتضا الغرض والشهوة it means to cause the masses to act as required by purpose and desires it means the hakim and the wali the governor and the leader he causes the mass in accordance to his own purposes and his own desires سياسة the second type of the سياسة وضعية which is ملكم سياسي which is political royal authority is وحمل الكافة على مقتضا النظر العقلي في جلب المصالح الدنيا ودفع المضار which means to cause the masses to act as required by intellectual rational insight into the means of furthering their worldly interest and avoiding anything that is harmful in that respect so if you look at the political laws the two types which is the سياسة وضعية he categorized them into two and when he categorized them into two you can see that they have one thing in common which is that the سياسة which is وضعية they both have one thing in common which is they are both worldly affairs they only suffice the people in their worldly affairs but they do not move on to carrying the mass in accordance to the interest that they have of their hereafter affairs not at all so when the doctor says that that he hates the notion of the دعات طلبة العلم who do not like to participate in the political laws and the political institutions or engage in politics what politics is the doctor referring to is he referring to a سياسة وضعية or is he referring to a سياسة وضعية whichever of those two that he is referring to it's very dangerous my beloved brothers and sisters it really is and the reason why it is very dangerous is because our messenger محمد بن عبد الله صلى الله عليه وسلم when he came to Quraysh and he announced the fact that he is a prophet from الله سبحانه و تعالى the first thing that he started with his message is to call the people to worshipping Allah سبحانه و تعالى worshipping him alone and to not associate him with partners as Allah has said و لقد بعتنا في كل أمة الرسولة أن يعبد الله و جتني بالطاقوت واشب الله alone and not to associate partners with him وصول الله سبحانه و تعالى و بأرسلنا من قبلك من رسول لا إله إلا إلا أنا فعبدون that Allah did not send down a messenger before محمد he did not send except that that Allah revealed onto them واشب الله تعالى و تعالى alone and do not associate partners with him and our messenger صلى الله عليه وسلم whilst in the course of his life or whilst he was conveying this message عليه الصلاة و السلام و ريش came to him ليدشب they offered to put him in charge they said if you want leadership will give it to you and our messenger صلى الله عليه وسلم رفض ذلك أقول we refuse all of that and rejected it and the reason why the prophet rejected all of that is because he wanted that توحيد to be solidified and this is why Allah created mankind و ما خلقت الجنة و الإنسة إلا ليعبدون جنة و الإنسة إلا و أشب الله so our messenger صلى الله عليه وسلم he rejected it and he refused to take it he refused to take their their proposal keep in mind my beloved brothers and sisters that our prophet صلى الله عليه وسلم governing Quraish governing Quraish it meant that he will govern all Arabs if he accepted that proposal and he became the leader of Quraish then that mean all Arabs who surrendered to him and the prophet could have then said this could be a means for me to spread my da'wah and for me to call to Allah سبحانه و تعالى but the prophet rejected it there is a there is a hadith in Seerah ibn Hisham in which sheikh nasir the dina of al-Bani authenticated that one day in Quraish in the assembly and the gathering of Quraish and the prophet and the prophet by himself in the masjid and he said to Quraish ألا أقوموا إلى هذا فأوكلموا أمورة العله يقبل بعضها فنعطيه أيها شاء ويقف عنها he said oh people of Quraish should we not stand up to this individual Muhammad or should I not stand up to him and I will speak to him about a matter he may accept some of it from me I will give him a proposal and he will let us and let us be فقالوا بلا they said of course go to him فقام عتبة عتبة stood up and he sat next to the prophet and then he said to the prophet when he came to him he said the son of my brother trying to get the prophet's heart and get close to him he said he said يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي يبن أخي و أنت لم يكن أخرى أنت فردت الناس و سفحت بهم أحلامهم و عبت بهم آلهتهم و دينهم و كفرت من مضى من آبائن أنت لديك خلاصة لهم و لديك مجردهم و لديك مجردهم و لديك مجردهم و لديك مجردهم فاستمع من لي محمد ليفسن أعرض عليك أمورا سأعود أشياء لك سأعود لك فقال رسول الله قل يا أبا الوليد أسمع سأعود لك فقال يبنى أخي أخي إن كنت إنما تريد بما جئت من هذا القول أمالا جمعنا لك من أموالنا حتى تقول حتى تقول أكثر أكثر أمالا أخي إذا كنت أردت مع هذا المسج that you have come you just looking for money you want then we will gather all of our money to you and will make you the richest of us و إن كنت إنما تريدوا شرفا if you are looking for honor شرفناك علينا we will make you honorable on us most honorable one amongst us if what you are looking for is reputation and dignity and respect then we will bring that to you حتى لا نقط أمر and do nothing we are going to respect you so much and honor you so much and will make a decision without your consultation and without your saying و إن كنت تريدوا ملك ملك ناك and if you are looking for leadership you are looking to be a king you want to be in charge if that is your purpose and that is your goal then we are here to make you a king pay attention if that is your goal and if you look at what Dr. Haytha من حدد was saying is he wants the students of knowledge to engage in politics and this is the علاقة between the two our messenger did not come to compete with them in their worldly affairs and he did not come for this purpose he came to spread توعيد he came to fight against شرق he came to spread سنة and he came to get rid of innovation عليه الصلاة والسلام now that being the case they are now offering him then offering he is not asking for it and he is rejecting it why didn't our prophet say I will take it look what he responded by saying when he said have you finished what you were saying he said فستمع مني listen to me I will listen to you the prophet he said to him تنزيل من الرحمن الرحيم كتاب فصلة آيات القرآن العربية اللي قوم يعلمون and he got to the ayah فإن عرضوا فقول أنظرتكم صعقة مثل صعقة عاد وثمود when the prophet I said that he said to him قد سمعت يا أبا الوليد أبا الوليد you had ما سمعت which you had فأنت و ذاك دا يو I have said what I wanted to say to you so our messenger رسولت to him by just reciting those verses to him rather my brothers and sisters who are listening our messenger the harm of Quraysh it increased even more on to him and they caused harm on his دعوة and they caused him headache and he is only calling them to what عبادة الله وحدة عبادة الله وحدة لا تقلق معه he still did not take leadership did not run after positions because we Muslims here in the west are saying we are suffering we are going through a lot of hardship so then we need to engage in these these political laws these constitutions we have to have an MP who represents us if we don't have a say in the cabinet ministry if we don't have a say we are going to be crushed we are not going to suffer our universities our educations our prophets suffered عليه الصلاة والسلام and look what he did instead of saying يا قرش I want a representative in my in your assemblies in your gatherings he did not say that عليه الصلاة والسلام rather he told his Sahabis to do hijrah he said travel and leave this land go to Abyssinia go there because there is a leader who is just a king that is just stay with him in the meantime what was he doing the Prophet ﷺ was going in the مواسم he was going to عكاضة he was going to مجنة all of those places one place to another and he was asking the people من يؤويني who is going to give me shelter من ينصورني who is going to give me victory for what reason so I can be a leader so I can be the the prime minister the president the Khalif no حتى أبلغ رسالات ربي so I can convey the message of my Lord وله الجنة and Allah is going to give him جنة فلا يجد أحدا ينصوره ويوي the Prophet could not find anyone giving him support and aid دكتر هيتم لحدد in his he wants the دعات طالبة للعلم to occupy their time in calling to the توحيد calling to the religion of Allah he wants them to occupy their time with participating in political elections participating in these in these matters rather our concept is الخلافة ثمرة من ثمرات التوحيد خلافة is a fruit it's an outcome after التوحيد has been established once توحيد has been established on the land and shirk has been fought then and only then كان خلافة أكا ولي ذلك the خلافة Allah attributed it to himself in other words the خلافة is is a منحة ربانية and is a هيبطن إلهية the خلافة is something Allah he gifts it is something he bestows upon who he wishes but he has placed conditions let's find if these conditions are part of it did Allah سبحانه وتعالى say if you engage in political issues or you engage yourself in these the political arena then الله سبحانه وتعالى will take you out of your hardship and Allah will make you خلافة on the earth is that what Allah said rather no what Allah تبارك وتعالى is وعد الله الذين آمنوا منكم وعملوا الصالحات لا يستخلفنهم في الأرض الذين من قبلهم وليمكنن لهم دينهم الذي ارتضالهم وليمدلنهم من بعد خوفهم أمنى يعمدونني لا يشركون بشيئة ومن كفر بعد ذلك فأولائك هم الفاسقون وصول الله تبارك وتعالى سيس صورة النور وصول الله سبحانه وتعالى سيس ولا ينصر أن الله من ينصر إن الله لقوي عزيز الذين إماكنهم في الأرض أقام صورة الحج وصول الله سبحانه وتعالى سيس صورة الفتح هو الذي أرسل رسوله بالهدى ودين الحق ليوظهرا على الدين كله الله أيضا يقول صورة الفتح أيضا يقول صورة النحة آية 62 أما يجيب المضر إلى دعاه ويكشف السوء ويجعلكم خلافاء الأرض لا يستخلفنهم الله سيجعلهم المضر في الأرض في آية الله سبحانه وتعالى يقول الذين إماكنهم الذين يجيبون المضر في الأرض في آية بعد ذلك أخر آية صورة الفتح الله يقول ليوظ يراه على الدين أن الله يجيب المضر في آية صورة في أرض الله يجيبون المضر لدينا لا يستخلفنهم لدينا مكنهم لدينا ليوظ يراه ويجعلكم خلافاء الأرض من يجيبون المضر الذين يجيبون خلافاء من يجيبون خلافاء اللهم يجيبون خلافاء لدينا خلافاء ليس the the political arena look at what Julque say and this is the answer that Allah gave which what يا عبدونني why don't you wash me alone لا يشركون بشيئة and that's the the condition on the الصورة ط wake lyrics الله يهشخ his own his stops Then إِلَّلِيْنَ إِمَّا كَنَّاهُمْ فِي الْأَرْضِيْ، The ones who will make them solidified on this earth, we make them governors of this earth are people who have what أقاموا الصلاة إستابلشتَ بْرَيَةَ. وَأَاتَوا إِزَّ كَأتَ، they give the zakat، وَأَمَارُوا بِالْمَعْروفِي، and they call to the good وَنَهُ عَنِيْنْ مُنْكَرِيَّ أنَّيْ يَيْبِدْهِ إِيْفُلُ. So for Allah to make us governors on this earth, prayer has to be present in us. زكات has to be paid, calling to the good and prohibiting the evil has to be a characteristic of us. Not to engage in political arena. That's not what Allah told us. Also Allah said in the ayah, هو الذي أرسل رسوله بالهداء ليظهراه على الديني كله. Allah sent down two things in this ayah. هو الذي أرسل رسوله الله sent with his messenger. بالهداء guidance ودين الحق and the religion of truth. What's the guidance my beloved brothers and sisters? It is العلم النافع, beneficial knowledge. ودين الحق عمل الصالح, righteous actions. So beneficial knowledge and righteous actions ليظهراه على الديني كله. When we come with beneficial knowledge and righteous actions, Allah will make us a parent on this earth. الله will make us be seen on this earth. Also Allah says in this ayah. أم يجيب المضر إذا دعاه. Who is the one who lifts suffering from us when we call on to him. إخلاص. In Tauheed that we only going to ask him. We are not going to associate partners with him. When we do that, what will Allah do? ويجعلكم خلافاء الأرض. Allah will make you governors on this earth. الشيخ محمد الأمين الشانقيطة رحمه الله he says. لا يستخلفنهم في الأرض بصورة النور ay 55. الله سبحانه وتعالى. In that ay he says. والآيات تدلوا these verses indicate. على أن طاعت الله obeying Allah. بالإيمان به by believing in him. والعمل الصالح and come with righteous actions. سبب للقوة. It is the way to gain strength. والاستخلاف في الأرض to be governors on this earth. ونفوذ الكلمة and that our words are taken serious. And it's executed and it's done. الشيخ الالباني سلي كلام يستحق أن يُقتب بماء ذهب. الشيخ الالباني رحمه الله سلي statement that deserves to be written in ink of gold. الشيخ الالباني says. هؤلاء الدعات. These individuals who are calling to the path of Allah. الذين يريدون الوصول إلى تحقيق غاية العظماء. Who want to reach this ultimate goal. Which is what? وهي اقامة حكم الله في الأرض. To establish the law of Allah on this earth. وإجاد الخلافة. And to bring خلافة into place. الراشدة. بعد تلك الخلافة الماضية. After the Khilafah went. They want to bring back the noble Khilafah again. التي يتفق جميع المسلمين على وجود تحقيقها. Which every Muslim unanimously agree. That bringing it back is something that is needed. And it's obligatory. We all agree. But what do we differ on? ولكنهم يختلفون في الوصيلة. We differ in the way to bring back the Khilafah. وفي الطريق أننا مانا that we should bring back the Khilafah. دكتور هيتم حدا ليساين. The way we can. And the way he wants us to do it. Because if we don't do it. The doctor is angry. He doesn't like it. He said I hate this notion. Is what to engage in politics. We differ with that. We believe that's not the case. The ayat of the Quran is not on him. With him on this regard. The ayat of the Quran is clearly telling us something different. And الشيخ محمد ناصر الدينة الباني. Who is older in age than دكتور هيتم حدا. و أعلم منه. And more knowledgeable than him. الشيخ الباني رحم الله. At the age of 20. Was the first book he wrote. اتخاذوا ساجت. That was the first book he wrote. He was 20. And sheikh الباني died at the age of 83. 63 years of his life. He was serving the religion. 63. 63 years. He was خدمة. He was serving the science of حديث. So a lot of us who are watching here. Some of our parents are not 63. Some of our parents are not 63. The sheikh died at the age of 64-63. And he's talking with experience and knowledge. And inshallah. And other scholars. I'm going to quote. He said. But we differ with them. الوصلة. In the way and in the path to gain it. و نحل سلفيونا. معهم في هذا الغاية. We are with them in the goal. لكننا لسنا معهم في الوصلة. But we are not with him in the way. He wants to approach this matter. نحل وصلتنا. And our means is. أنه لا بد من العلمينا في عوال عمل الصالح. It has to be with righteous. Beneficial knowledge and righteous actions. My beloved brothers and sisters. لماذا ألباني أردت ذلك منه؟ أردت ذلك من قاية التي أرسل رسوله بالهداء ودين الحق ليوثيره على الدين كله الشيخ يتحدث عن منبع الوحي يتحدث عن مجموعة رسوله هل ترى؟ لذا our means to gain خلافه is beneficial knowledge and righteous actions والعلم النافع what is the beneficial knowledge هو ما كان مبنيا على كتاب الله وحديث رسول الله it is that which is built upon the book of Allah and the hadith of the Prophet صلى الله عليه وسلم الحديث الصحي فقط the sheikh says the only hadith he is referring to is the authentic hadith وعلا فهم سلاف الصالح I am based on the understanding of the pious predecessors والعمري بهذا العلم and the implementation of that knowledge the knowledge of the Kitab the knowledge of the Sunnah and the knowledge of how the Sahab is understood implementing that ولو اجتبع المسلمون اليوم the sheikh says if the Muslims all come together جميع عن all of them علي العلم النافع on beneficial knowledge ثم لم يعملوا بذلك but they don't implement that knowledge فلم يصيروا إلى هدافهم المنشود they are not going to gain the ultimate goal which they are looking for وهي اقامة حكم الله في الارض which is to establish the law of Allah ذلك the reason is because لأن فاقد شيء لا يعطي because one who doesn't have cannot give فنحن وي مع كل الذين يدعونا إلى اقامة حكم الله في الارض we are with every single person who is saying to establish the law of Allah on this earth we are with them واتحقيق ما يسمونه اليوم الحكمية للاي وحده لا شريكة لا and the sheikh said as it today is referred to as حكمية فالله تبارك وتعالى not to associate partners with Allah in the law we are with them on this we want the حكم of Allah on this earth we want only Allah's law to be judged that we are with them on it ولكننا بط نختلفوا عنهم كل الاختلاف في الطريق but we differ with them and in all of the word اختلاف what it means we differ fully 100% in the path that is taken the reason is طريقنا طويل ومديد many people don't like our path the reason why they don't like it is because it is a long path it's very long you don't see the results quickly طريق طويل ومديد وطريقهم شغلبان يقول their path is قصير it's very short ولكنهمون حرف but it's a deviated path وناكنه منحرف عن السراط المستقيم but their path is short but it's deviated it's quick short cuts وذلك ان الشيخ say وذلك ما أشار إليه رسول الله صلى الله عليه وسلم في هذه الصورة الجميلة البديعة حينما خطت السراط المستقيم خط طويلا مستقيمة and then the sheikh connected these two وان الحديث عبدالله من المسعود which the processor made a path on the road the road that he made which was the سراط المستقيم was it long yes the سراط المستقيم was the longest one and the other paths were shorter and they were little you see and they were more than it so the sheikh said that this is the example that refers to it and why is the case is because shaitan is on those paths calling the people to it so the word of the sheikh رحم الله you can find it in his talk الوحدة والاتفاق رحمه الله تعالى now my beloved brothers and sisters who are listening there's something I have to mention which is where did this concept come to Dr. Haytham I had that from where did he bring this idea and this mindset of pushing the dua and gauging them into politics اقحموا الدعات and pushing the dua to taking part in the political arena where does this idea come from before I mentioned that from the angle of امانة العلمية from the angle of being fair and honest in the way I transmit the information is that there are some scholars and I'm going to expand on that more later insha'Allah which is there are some scholars كشيق عبد عزيز منو باز الشيق محمد منو صالح ورثيمين رضي الشيق منو اثيمين his calam you can even realize from it that it's wajib to participate in these in these political issues you have to it's wajib and the reason why those scholars said it and that which Dr. Haytham الحدد is on is two different things I have to explain this because I hear a lot of people say well if you took the statement of شيق محمد منو صالح ورثيمين then we have taken the view of شيق عبد عزيز منو باز and the view of شيق عبد عثيمين so now let me explain this to you الشيق منو عثيمين رحمه الله and the sheikh عبد عزيز منو باز who are two noble imams scholars when they said that engaging in these political arena what were they talking about? they were coming from the angle of this issue is منبابي در المفاصد it is to repel the evil in other words the Muslims ضرورة and necessity has forced them to engage in this it is obligatory منباب الضرورة Dr. Haytham الحدد but no Dr. Haytham is coming from the angle of that it is what منبابي أنه وسيلة that engaging in the political arena is a means that is not the منباب الضرورة and it is a وسيلة that the du'at it means that the du'at have to take meaning in other words they have to make it part of their part of their دعوة and it is a portion of because look at the doctor here right now saying I hate those who or the notion that says that I don't want to participate in politics the sheikh wants participation make it part of our دعوة that we have to be part of it and that's what he is saying and that's what he is engaging so it's important that we distinguish between the two because the مفسدة the مفسد and the مصالح is matter which is that in its it wasn't allowed but it got permitted because of a necessity that came but when it becomes a وسيلة and a means then it's a whole different situation so my beloved brothers and sisters this concept of making the دعوة عمل السياسي this political engagement ليس طريقة أهل السنة والجماعة والله it's not the path of أهل السنة والجماعة لا من قليب ولا من بعيد and rather it is the path of these تيارات والأحزاب الإسلامية المخالفة للسنة these groups and these ideologies and sects who are in a position to the Kitab and the Sunnah because they are the ones who see it as what فهم يرونه دينا وقربة they see it as a they see it as a way to get closer to Allah by doing this I mean it's part of their religion ويسلقونه أساس على أساس أنه وسيلة المشروع they actually see it that this is a means that's legislated for them well and that was not the فتور الشيخ من الباز and the فتور الشيخ من العثيمين and insha'Allah I am going to expand on it later but the question that one needs to ask himself is so where did this come from where has this ideology creeped into us from that the doctor here is saying that he hates the notion of those who are not participating in in politics where did this notion come from the first person my beloved brother and sister who made the duaat the people who are in the arena of da'wah who are calling to the الله سبحانه وتعالى and the and politics and the politics that I am referring to is the سياسة الوضعية I am not referring to سياسة الوضعية because we don't have سياسة الوضعية but right now we have no خلافة to talk about we are looking at England which is a a democratic country and we are looking at other countries which are all قوانين الوضعية who is the first person who engaged and placed the duaat into entering into the arena of سياسة الوضعية the first individual is a man by the name of جمال الدين الأفغاني who was the first person who had pushed this idea and as one would know is that أنه لم يكن من أهل سنة والجمع جمال الدين الأفغاني was not from the people of the سنة it was not from أهل سنة والجمع فلم يكن على الجنة it was not upon the path of أهل السنة it was a person who was deviated and it was the first person who actually started it جمال الدين الأفغاني died in the year 1896 and of course when an idea starts and it's pushed then of course it moves on to those you teach and so جمال الدين الأفغاني had affected or his approach had an effect on his student محمد عبدو who then took it on محمد عبدو who died the year 1905 was very affected تأثر بجمال الدين الأفغاني was truly affected by جمال الدين الأفغاني and because of that وأنشأ مجلة he created a magazine which he called it العروة الوثقاء he called it العروة الوثقاء in which he spoke about politics and that which he saw about politics and he spoke about حكومات governments and what was wrong and how things need to be changed and etc محمد عبدو he effect he passed that message over just the same way it was passed over to him by جمال الدين الأفغاني he passed it over to his student محمد رشيد رضا محمد رشيد رضا رحمه الله تعالى was different from محمد عبدو and it was different from جمال الدين الأفغاني the difference between them and him was that محمد رشيد رضا في الجملة in totality in conclusion was a man from أهر السنة والجماعة was a man of the sunnah تبنى تبنى على عقيدة أهر السنة والجماعة تبنى دعوة إلى الترحيد he was a man who took on the path of calling to the path محمد تعالى ونبد الشرف fighting with associate partners with الله so this was it but the problem is بقية أدو بقايا it remained with him the effects of his teacher محمد عبدو but my beloved brothers and sisters this is the point that I want to draw home and I want every single one who is listening to me to listen to this and this is my beloved brothers and sisters this history that I'm telling you and this is very important is because you realize where all of this stems from and where it came from and that when we speak about these issues it's not like it's the first time we're hearing it and it's not and when you read and you study then you realize that the same statements are being repeated again and again and again محمد عبدو who spent all of his life under the what under the shade of politics فيضل سياسة and was a person who got du'aat أقحمد دعوات he took the du'aat from there and pushed them into politics at his last moment of his life he came to على نقم عظيمة he regretted it the word regret and this is what he said I'm going to read his statement on you and please my beloved brothers and sisters listen to this look what he said أعود بالله من السياسة ومن لفضي السياسة ومن معنى السياسة ومن كل حرف يلفض من كلمة السياسة ومن كل خيال يخطر في بال من السياسة ومن كل أرض ومن تذكر فيها السياسة ومن كل شيخ يتكلم أو يتعلم السياسة أو يحب أو يعقل في السياسة ومن ساس ويسوس وسائس ومسوس so محمد عبدو after بعد تجربة مريرة في العمل السياسي he came with this what على نقم عظيمة he really regretted it so they extended they said أعود بالله I seek refuge in Allah من السياسة from politics ومن لفضي السياسة ومن لفضي السياسة ومن معنى السياسة ومن معنى السياسة ومن كل حرف and every letter that is mentioned from the word سياسة ومن كل خيال يخطر فيبالي من السياسة and every thought that comes to my mind pertaining to politics ومن كل أرض يتذكر فيها سياسة and every land in which politics is mentioned ومن كل شيخ يتكلم أو يتعلم السياسة or every sheikh who speaks or who learns politics I seek refuge in Allah from him or you love or he loves يعقل في السياسة who wants to understand and ponder on politics I seek refuge in Allah from Jesus وسائس ومسوس and these are the اشتقاقات the root words of the word سياسة all of that I seek refuge in Allah from him so my beloved brothers what does that show you هذا يدل على نكما شديدة this shows he regretted it he regretted in dealing and being part of politics and he said this my beloved brothers and sisters as I said بعد تجروبة طويلة في العمل السياسي he said this after years of his life that محمد عبدو doesn't know what is it that you've come to understand are we going to fall into the same hole again and every time get bit from the same hole المؤمن لا يدلغوا المؤمن من جحرين واحدين مرتين a believer is not bit from the same hole twice محمد رشيد رضا who is the student of محمد عبدو he didn't really agree with his teacher fully he didn't fully agree with his teacher and he carried on participating and taking place in دعوة but of course he carried on calling to the sunnah and calling to عقيدة and fighting a shirt this is something that he did محمد رشيد رضا and محمد رشيد رضا كون أول حزب السياسي he was the first person who actually made a political movement he was the first when I say حزب سياسي meaning I'm talking about حزم اسلامي a Islamic political movement he was the first to make it and he did this in Egypt and he called it حزب الاتحاد أشوري and one of the harms and the effects that محمد رشيد رضا fell into and politics in general throws a da'a into which is تذيب الفوارق بين السنة والبدع بعد مضيئ الزمن after time what politics does to you this evil politics does to you is that the line between the sunnah and the bid'a become blurry the sunnah and the bid'a become one and محمد رشيد رضا started to implement this قاعدة which is نتعاون على من تفق عليه ويعظر بعضنا بعضن فيما نختلف في we will work with one another in what we agree upon and we will excuse one another in that which we differ on and he started to inherit that concept to the extent he started to try to bring the شيء عن السنة together and one of the statements that he said رحمه الله was that ينبغي أن نترك الخلافات جانبا we should leave our differences aside referring to the شيء عن السنة we should put our differences aside and do what وأن نتعاون على أمر نقود إلى حكم الإسلامي إسلامي عامة and we should work towards a matter that will bring Islam back to its خلاف and its leadership again you see so this is the because you can't you can't you can't have things that you solidified on politics is about being huh beating behind the bushes you can't be direct and you can't be straight up you see ولكن after many of his life many years of his life spending in politics he did not benefit anything from it and he wasted a lot of his time but even that though عليه رحمة الله he also was part but he was working on the issue of تطير عقائد المسلمين he was working on purifying the people's عقيدة and عناية بالعلم والتعليم calling the people to knowledge and guiding them to the religion of Allah according to the مدهب وأهلي السنة والجماعة and he used to have the مجلة which إيرحمه الله تعالى did benefit the أمة ترودة المجلة and شقل الباني was affected by it and that's what made شقل الباني رحمة الله تعالى take on board to become a person of hadith after this point إخوان المسلمين they took on this so this is where إخوان المسلمين came into a place معافة محمد رشيد رضا جماعة إخوان المسلمين they came but the difference between إخوان المسلمين and that which was before it is that إخوان المسلمين they made the they made this politics جز and أساسيا من عقيدات محمد هبي they made the they made the سياسة a part of their عقيد and their مدهب اللذي لا يقوموا على كتاب ولا على سنة ولا على تباعي سلف إنه صالح they did not base on the كتاب nor the سنة are not following the pious predecessors they fully base their whole belief on politics everywhere politics any speech we have politics are you with me and دعو السياسة became درجة الأولن the first concern the first thing to tackle the first thing that needs to be done and of course after them حزب التحرير was affected by the mindset of حزب إخوان المسلمين and they took it on board so what do we learn from this my beloved brother's sisters that this concept of politics emerging it into دعوة was something that was inherited from these individuals لم يؤخذ من طريق السلف it was not taken from the سلف ولا من طريق آئمة and it was not taken from the سنة ورادة إنما منشأ المشاركة السياسية ومنشأ إقحام العمل السياسي في مجالات دعوة مأخوض من أفكار جديدة it was taken from these newly introduced groups and these newly introduced individuals who were recent you see and and أخوان المسلمين as you would all know they are two types mainly they are two types there's a شق البنوي and there's a شق which are the بنوي are the ones who are حسن البناء their mindset is different they believe the way to engage in politics is what مجالس you know let's be a member of parliament let's be part of the elections let's be in the system if you can't beat them whereas the the صوروري and the قطبي that دعوة is المواجهة والتكفير الحكام they do تكفير of the leaders and more at this particular point حزب التحرير أخوان المسلمين came selfies were outside the arena of all of this الحمد لله were always clear on the instances regarding politics and دعوة and they were concerned more about and had take it from that نصوص الشرعية but عبد الحمال عبد الخالق who was a كويتي نشنول who studied the university of مدينة who was looked at as a person who came from مدينة university he learned from the مشايخ who أهل of the scholars of the Sunnah he had some effect on some of the selfies and convinced them to participate in political دعوة and etc and he forced them to go in and it caused a lot of problem in كويت it's effect was seen the problem that came from it was seen only Allah تباركة وتعالى knows now brothers and sisters I'm going to come back to the issue before that I slightly touched on which is the issue of حكم المشاركة في مجالة النيابية بينا بينا كابلن مينيستار بارلم امبن امبن نعلم كما قلت أن العلماء المعاصرون الشيخ محمد مصالح عرثيمين أنهم جميعا رحمه رحمه من الكلام يمكنك شعر أنه يجعل أنه يجعل أنه يجعل أنه يجعل أنه يجعل أنه يجعل يجعلrzeيط انسان إنسان رحمه ي Factory Yea يجعل أنه يجعل إنسان بالفعل كما قلت أصبحت نص的人 I او من مفصده. لن من the Bab of At not from the Angol the duaat their job is to call the people to Ta'id and fight against Sheikh call the people to Sunnah and fight against innovation they should not make it Druze and Min Druze and Min وقتهم. They should not make it a portion of their time to b degradation of wealth is spent in it. Time is spent on it. This is not what it was. الآن المساعدة التي تقوم بها هي الشيخ عبدالزيز مبازر الشيخ أشيخ محمد رسالة وثيمين ونحن لدينا أخر مساعدة التي لم تقوم بها من هذه المساعدة التي تقوم بها أشيخ محمد رسالة محمد ملاصر الدينة للبانة رحمة الله تعالى من هذه المساعدة التي لم تقوم بها التي لم تقوم بها هو ابن مباديس رحمه الله البشيري الإبراهيمي أيضاً من those who did not permit it كان محمد محمد الفقي ومحمد عبدالوهاب البنة وأسوى عبد رحمان الوكيل رحمه الله جميعاً الآن أننا لدينا those who permitted which are the موجيزين and the موبيح and we have the مانعون those who are not allowing it and are against it how do we do ترجيح بين the two the strongest view is the ones who say it's not permissible to participate for two reasons there are two reasons why they are correct first of all they have the textual evidences on their side دلالات عامة من نصوصي وسلف they have general texts from the كتابة النسوناب and also from the practices of the سلف الصالح التي تدلو ذلك which indicates على أنهم تركوا هذا الأمر ولم يسلقوا that the salaf did not take this path and they turned away from it the second thing is بناء علي الوكيل and the reality that we are living in today shows that the statement of شيخ أبنو عثيمين and شيخ أبنو باز which is going into politics to lessen the evil rather by going into it a greater evil it occurs from it there is a greater evil that the دعات and those who went into it have actually suffered from and this is stronger on the sides side of those who said it is not permissible because first of all they have the textual evidence from the كتابة النسوناب and the implementation of the سلف الصالح where is the implementation where is the كتاب and the سنة the كتاب and the سنة is the statement of the messenger عليه الصلاة والسلام where he said ومنطرق باب السلطان anyone who knocks on the door of the leader is tested anyone who knocks on the door of the leader is tested this حديث is general and this refers to anyone who goes into the gatherings of the leaders who participate in these issues he is going to be tested and insha'Allah يتعالى لتا I'm going to show the examples of that بإذن الله الكريم and also the سلف إمام أحمد بن حمبل يقول المهنة مهنة said that إمام أحمد بن حمبل was asked about إبراهيم إبراهيم الهروي إبن المهنة himself some of the stories he says سألت إمام أحمد I asked him about him إبن الهروي I asked him about him أن إمام أحمد said رجل الوسخ he's a filthy man فقلت I said ما قولك إنه رجل الوسخ why have you said he's a filthy man إمام أحمد said and those in charge is a filthy person are you with me if you look at the statement of طاوس بن كيسان if you look at أبراهيم المبارك and others لم يخالط الملوك they stayed away from the leaders and they stayed away as far as they could from the angle of what منطرق باب السلطان and one who knocks on the door of the leader is tested and those who did go to the leaders and those who did sit with the leaders like إبن أبي ليلة ون أمر أبن عبد العزيز where they went there individually they went there on the basis of individual and they came out they went sat with them from the angle of our نصيحة and to go like to say that the Muslims have to engage in politics they have to be part of the political arena this is actually telling them to mix in and this goes against the prophetic sunnah also the other second evidence is that these scholars have based upon is the the reality which I am going to touch on insha'Allah شغل الباني has a very long statement of his which he speaks to the the people and he tells them what he believes but he said something which I believe should be said he said engaging in politics قبل أن تصل الأمة أو الجماعة إلى مرحلة before the ummah have reached a level where the علم النافع and عمل الصالح has gone to a good point ستكون عقبة أن تنهار الدعوة if we don't do that and we just go fast into politics like شيخ دكتر هيتم من حدادي يساين تضلبة العلم and the duaات he is telling them participate in politics be part of it تنهار الدعوة the da'a is going to be destroyed like that and every effort that we have done is going to go back ورباء الناسين لا يقتنعون بهذه النظرية من ناحية العلمية الشيخ said some people are not going to be pleased with this concept of his رحمه الله تعالى he is not the only one who said that he is not the only one who said that let's listen to the ابنو باديس رحمه الله البشيرة الابراهيمي بشيرة الابراهيمي and ابنو باديس are from the علماء of جزائر they lived to see these parliament and these matters they saw it with me they saw it with their own eyes their government is different these individuals these علماء they saw colonies they saw political elections it was affecting the muslims and this is what he said ابنو باديس اتقوا الله ورحمه عباد الله فيه الله and have mercy upon the slaves of Allah they deserve knowledge بتعليمه by teaching it ونشلي and by spreading it تحملوا كل بلاء ومشقة في سبيل in door every hardship and pain that comes in this path and he went on to saying وقما الأمور الحكومية as for matters pertaining to governmental matters and politics وما يتوصلوا بها فدعوا هل اهلا leave it for its people وإياكم وانت تعرضوا لها بشي and stay away from going into it ادخل الميدان السياسي ابنو باديس saying if we wanted to enter the field of politics لدخلناه جهراً we would have entered it loud everybody would have known ولضربنا في المثري and we would have given the best example in that arena we would have done something big he also mentioned when he visited مدينة أم البواقي رحمه الله he said رحمه الله he said قد رأيت في عدة بلدان سو أثر انتخابات بالفرقة المسلمين ولكن أقبح منظر رأيته منها هو منظر هذه البلدة فهي على حزبين متعاديين متقاطعين وقد اشتملت هذه الفرقة طلبة العن الذين ينتظروا منهم إزالتها فكانوا من صلاتها ابنو باديس رحمه الله he visited أم البواقي and when he visited he said he saw things one of the things that he mentioned that he saw was the evil effects that the actions had in that place how it divided the Muslims the evil outcome that came out from it and that the Muslims were dividing into groups and look what he said after that وقد اشتملت هذه الفرقة and this division it affected the students of knowledge الذين ينتظروا منهم إزالتها those who are awaited to remove it and to repel it فكانوا من صلاتها they were the ones who got caught up in it his friend البشير إبراهيمي he also said the same he also said he said the same and he mentions that stay away from these political groups stay away from them also his friend who is part of جميع علماء المسلمين أطيب العقب رحمه الله وإن دعوتنا الإصلاحية قبل كل شيء وبعدة هي دعوت دينية المحضة لا دخل لها في السياسة البتة نريد منها تثقيف أمتنا وتدهي والتهذيب مجتمعنا متعاليم دين الإسلام الصحيحة ويتخلص في كلمتين أن لا نعبد إلا الله واحدة وقال بما شرعه وجاء من عند الله يقول قبل كل شيء هو دعوت ديني لا يوجد حجم لا دخل لها في السياسة البتة لا يوجد حجم مجتمعا نريد منها تثقيف أمتنا نريد تطبيق أمتنا وتتعرف أمتنا متعاليم دين الإسلام بسبب المعرفة ويقول ويتخلص في كلمتين تتواجد في كلمتين لا نعبد إلا الله وقال لا تكون عبادتنا له إلا بما شرعه ويقول ويقول ويقول في إيجبت الشيخ وشيخ وشيخ وشيخ ويقول يتم ت Dies حية شيء Something in political, movement that were taking place بتركوا هذا المشاركة السياسية Door left participate these politicalOne did they busy themselves with واشتاغوا بالعلم They busy themselves with knowledge Thats what they busy themselves with So look forulent brothers and sisters نكتور هيتم أنHyunد كل هذه العلماء الذين يعتمدون ما يعتمدون ويكتبونه ما هو أنهم لا يعلمون؟ وما هو أنهم لا تفهم؟ أن يجعل الدكتور حيث أم حدده يحب this notion هذا هو غرابة وهذا هو why in the beginning I had to my beloved brothers and sisters I had to come out and talk about this point topic now insha'Allah I am going to quickly as time has already finished on my side I have spoken too long I am going to quickly go over some of the some of the methods that are I am going to mention some of the harms that it holds some of the harms that it holds the people who are meant to give دعوة participating in these political matters and pushing them into it the harm that it has because the argument that is always boot which is what the reason why we engage in politics is because we are taking the lesser of two evils we are saving the Ummah the case of the matter my beloved brothers and sisters is that there is more there is more harm in engaging in these political issues than there is or it's greater evil than it is a lesser of two evils greater evil than it is a lesser of two evils the first one is my brothers and sisters is المفسدة الأولى الاشتغال بسياسة عن الوظيفة الأساسية participating in political issues busies the دعوة and the دعات it puts the دعوة on hold and it preoccupies the minds of the دعات from that which was important you see the دعات not seeking knowledge not learning not increasing and the understanding of the religion this is the harm that you see and that which شيخ البانية رحمة الله تعالى summarized which is التصفية والتربية is affected which الله سبحانه وتعالى send a prophet for يا أيها النبي إن أرسلناك الشاهد ومبشرا ونبيرا وداعيا الى الله بإذن وسراجة منيرا the prophet was sent down وداعيا الى الله تخولت الله he wasn't sent to call to politics he wasn't sent to call to a group he was sent down to call the people to الله سبحانه وتعالى so الدخول ولنشغال بسياسة going into politics انتظار into it انتظار it في الوقت الوقت my beloved brothers and sisters يصرف الدعاة يصرف الدعاة وهادي الوظيفة الاساسية it preoccupies the dua from this very important thing the second and I'm going over it very fast is the Mafsada that he has is هوان الدعاة في قلوب الناس والمدعوين the people who are calling to the path of Allah become little in the eyes of the people because the people when they are competing with the people in their dunya سياسة is worldly issues the siasa that we're seeing today سياسة وضعية is worldly issues and when you see a person with a l'hiya a person with a bid engaging into politics with the general mass he will drop in the eyes of the people and the Prophet ﷺ he told us is had في الدنيا يحبك الله be aesthetic from this real dunya الله will love you was had female in the nas and also be aesthetic from what is in the hands of the people be suffice from it يحبك النس the people will love you so when the people see you as an individual engaging into politics you start to place in the people's hearts ريب أد out towards you and you're placing yourself in what مواطن سعوون places of speculations and assumptions and bad thoughts and a believer should stay away from speculation and bad thoughts because people are going to start thinking you're in here for the money somebody's paying you you're only speaking for this party because they probably pay you and they want you to and messengers and prophets won't will stay away from مواطن اتوهم صفية بن تحيية رضي الله تعالى عنها when she came to the Prophet whilst he was doing it and the Prophet ﷺ was walking her away there were two companions and they kind of ran fast the Prophet ﷺ said to them بوث على رسلكوما walk slowly إنها صفية بن تحيية this is my wife, صفية and then قال سبحان الله they both said سبحان الله يعني يا رسول الله will not take bad of you and then the Prophet ﷺ شيطان runs in the person the way the blood runs in the vein وإني خشيتو أيقذف في قلوبكم أسوءا أو قال الشيئا I fear that شيطان may throw a bad thought into your heart so the du'at will start to become insignificant in the eyes of the people because you see also the third harm that it has is تنازل عن ثواب وضع في التمسكب العصول the person starts to give up the fundamental issues of the religion they start to become weak they leave of their foundations and سياسة is about it's about ضعف الولاء والبراء your love and your hate is weakens you see you have to start loving everybody in the political group you have to smile in the مبتدع الضال الشيئ everybody مخنة the homosexual everybody you laugh in their face everything becomes for you what it becomes لا ولا ولا براء sorry everything is ولا ولا براء you don't fear stuff from anybody and these are واقع reality that my beloved brothers and sisters we see you see we also see the مضحر التمسكب السنة في المضحر كلحي the bid it goes start to shorten the bid you see the man who was telling teaching the people yesterday is now shaping up his bid he is looking different he is ha you see him احترام الدساتير respect in the the destroyer says you know the constitution say the constitution like the constitution doesn't have المخالف الشرع it doesn't oppose the شريعة there's a batil in it there's كفريات huh there's so all of that is not all of that is is not looked at the fourth thing which is كثرة التلون والمراغ والمراغ وعدم الوضوح والتميز the person is what he is not clear and he's not direct يتعالى in his debates and his discussions when he would talk to somebody and he asked them a question and the person would say قد شغل بان يسأل يا رجل قد كلمة السياسيين the word قد is not a is a word used by politicians politicians are not direct people and they're not clear people what they they will talk for 45 minutes they will leave the stage and you don't know what they've just said are they for it or they against it and this goes against the ayah سبغة الله الله تبارك وطعاله he clarified the believers and made them distinct الله تبارك وطعاله did and the prophet الله عليه السلام told us من تشبه بقومون فهو منهم anyone who imitates a people he's from them you're with them you're like that when he did Alika the imitation has gone to the extent things that we don't even have control over my bid becoming white is it got something to do with me Allah made it right just so I can't look like these believers الله تبارك وطعاله told me or the prophet he changed our bids the colors of it so we do not look like the disbelievers this is even for umor in matters that are not even in our hands the prophet he said لا يزالوا ديلو ظاهيرا مع عبجة للناس الفطور واخروا الصحور pay attention to this it's powerful that the religion will be apparent strong as long as what as long as the people are hastening the iftar and they delay the iftar by delaying the iftar by hastening the iftar and delaying the iftar the Islam will become apparent ظاهر قوة strength this is food are you with me so the سياسيين and the politicians the issue that's they're known for is the issue of المراغة and the prophet and the statement which is إياكة والتلون فإن الدين الله واحد stay away from being a person of different colors he's not direct he's not clear for very the religion of Allah is one also the fifth harm that it causes خلال دعوة people start making money from this whole issue you start to make money and the dunya politics asking people for money begging them دم المسألة and etc the fifth the sixth thing which is وقوع التأنيس والخلافات you see the du'aat always fighting and arguing what based on what on issues of politics so and so should be elected no so and so is good for the Muslims based on what something subjective الله طبع ركوت على he said كان الناس ومباشرين ومندرين كان الناس وواحدة you breaking the ummah why بغيان بينهم transgressing on one another based on things that are things that are worldly issues also no.7 which is تحملوا الدعوة to أخطاء سياسيين politicians mistakes because a da'a is in there the da'a will suffer because of it why with it everybody will like look at the da'a and every day the du'aat are coming out and they're making bayanat you know clarification this is not our stance this is not what we meant this is what brothers anyone who was watching what took place in Egypt the time of Morsi anyone who was watching it who realised what had took place there is a state that what happened to the da'a how they all scattered how they got accused of money and this and that it's just saddening so my beloved brothers and sisters this topic is very big it's large it requires not one or two يعملوا المشاركين إلى ما يعملوا المشاركين إلى الصمام الذي كان يفكره يستمعون في ر tob يقوم بمكتبه أساس تأمس لهم عن شرق تأمسهم عن بيدع يتطلعهم على سنة ويستطيعك على التوحيد حسناً وطلمة العلم والعامين في مجالات الخيربة والإغافة أن تعرف كل ذلك الذي يحدث ، ذلك الذي يحدث. لذلك ، أحبت أخي ، أخي ، أخي ، أي شيء الذي أخبرت أني كان ذلك فإنه مني ومن الشيطان والله ورسوله بريآن منه. سبحانك الله وبحمدك ، أشهد أن لا إله إلا الله استغفرواك وأتوبوا إليه.