 الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدو أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد وين مدخل الانتظار إلى أصول الفق في نهاية الأسئلة نحن نفعل ما أصول الفق يعني نتحدث عن أصول الفق نقول أن أصول الفق يعمل في أسئلة من أعين من أعين أول ما يقوله هو أنه يجب أن نتحدث عن أصول ومن ثم فق أصول الفق ونحن نفعل ذلك نحن نتحدث عن أصول الفق أين أصول الفق ونحن نتحدث عن أصول الفق ونحن نتحدث عن أصول الفق لنذهب إلى أصول الفق أصول الفق و how did it evolve and develop and the formation of usul al-fiq so today's lesson you're going to take how this science started how did it the history and the development and the formation of usul al-fiq the way that I plan to break down the lesson today is in the following points I'm going to first talk about usul al-fiq before the time of the tabi'een تدوينه usul al-fiq قبل أحدي التابعين usul al-fiq before the time of the tabi'een again, tabi'een are who? the students of the companions the tabi'een are called what? the students of the companions they never met the prophet but who did they meet? the companions they are called tabi'een so the first one is قبل before the time of the tabi'een so in that time we're going to speak about what? the time of the prophet and the time of the companions then we're going to hear us speak about after the tabi'een and when we say after the tabi'een we mean after the tabi'een until al-Imam al-Shafiq came that's going to be the second one insha'Allah so تدوينه usul al-fiq عحد التابعين at the time of the era of the tabi'een the era, not before them but them how is it like? we'll speak about that insha'Allah all of this is going to be summarized خلاصة زبدة I'm going to give you the conclusion of it insha'Allah and then we're going to talk about أصول الفقر after al-Imam al-Shafiq so here al-Imam al-Shafiq is going to come here right? from the tabi'een to al-Shafiq that's in the second right? so from the tabi'een to al-Imam al-Shafiq and then here it's going to be after al-Imam al-Shafiq and the reason why we specifically said al-Imam al-Shafiq we specifically named him you will see why insha'Allah you will see why we didn't name the other two great imams al-Imam Abu Hanif and al-Imam Malik the reason why we didn't name them you will see insha'Allah after al-Imam al-Shafiq the parts the methods in which أصول الفق was written is these fives after al-Shafiq died the way that it was written the books that you hear in أصول الفق they will fall into one of these methods any أصول الفق book you see it's going to have to fall into one of these methods okay and we're going to name some of them insha'Allah so the first one is طريقة الشافقي al-Imam al-Shafiq is way after he died there were people who came and they wrote أصول الفق in the way of al-Imam al-Shafiq what is the way of al-Imam al-Shafiq the second one is طريقة الجمهور the path of the majority and it's also called it's called طريقة المتكلمين طريقة الجمهور is also called طريقة المتكلمين طريقة المتكلمين and the طريقة الجمهور are the same if you ever hear طريقة الجمهور and طريقة المتكلمين they are the same what is طريقة الجمهور what is طريقة المتكلمين don't worry I will explain it insha'Allah the third one is طريقة الحنفية طريقة الحنفية the fourth method is the third method is the path of the حنفية which is also called طريقة الفقها في ever hear طريقة الفقها if you ever hear طريقة الفقها and طريقة الحنفية is the same why is it called طريقة الفقها what is طريقة الحنفية don't worry I will explain it for you the fourth one the fourth one is طريقة الجمهور بين بين الطريقتين the fourth methodology was created which reconciled between these two they could الجمهور they brought together طريقة الجمهور and طريقة الحنفية طريقة المتكلمين طريقة الفقها they brought them together what does that mean how do they do it we will speak about that the fifth is طريقة الشاطبي شاطبي is طريقة المام الشاطبي his way his methodology that he took who is this who is this شاطبي what is this طريقة we will speak about that but what I want you to understand before I go in is the summary of the science of طريقة الحنفية if you understand today's class you've understood the framework of طريقة الحنفية if you want to go in more details then that's your research and your reading you can do that no problem ان شاء الله you will understand some books that you've heard of before you'll know where to put it in authors that you've heard who are they you'll know where to put them on the other side I wrote each of those طريقة so here I wrote طريقة الحنفية and there's a reason why I jumped what طريقة الشافعي for a reason I mentioned these four because they're the most prominent and then the most important ones that you should know طريقة الحنفية what does it mean I'll explain it soon and the two books that are written in it there are many more but I gave you two examples الفصول by أبي بكر الجصاص also the رسالة of أبي الحسن الكرخي طريقة الجمهور تنتهى بأبن حاجب احكام الفصول بأبي وليد الباجي البرهان بأبي معالي الجويني اللمع بأبس حقة الشيرازي التبسير بأبس حقة الشيرازي أن المنهاج بألمام البيضوي that's all in طريقة الجمهور these were the books that were written and الجمع بين الطريقة تيني these two bring them together جمع الجوامع باي سبكي التحرير بأبن همام I mentioned those two because they're the most two well-known books and then last but not least طريقة الشارطبي and his book الموافقات we'll speak about that إن شاء الله و تعالى now I want you to focus with me as we go through each stage إن شاء الله و تعالى we'll come back to that side إن شاء الله و تعالى let's go to the تدوين أصول الفق قبل أهدي التابعين brothers I want to say first of all any science if you want to know if this science is part of Islam it has to stem back to the Prophet any science that does not go back to نبي الله محمد صلى الله عليه وسلم it doesn't move back to the Prophet then this science it's learning is a waste of time and it will fall under that which الله و تعالى said I mean that which the Prophet said من عين من لا ينفع that doesn't benefit you أصول الفق it goes back to the Prophet عليه صلى الله عليه وسلم this science of أصول الفق it goes back to the messenger عليه صلى الله عليه وسلم so it's a beneficial science نبي الله محمد he placed a foundation for أصول الفق he applied أصول الفق عليه صلى الله عليه وسلم everything he said was a what everything نبي الله محمد صلى الله عليه وسلم a revelation from Allah و ما ينطقوا عن الهواء إن هو إلا وحي ينفع if everything that the Prophet said was a revelation why was he getting it wrong sometimes things that he said like the captives of bedar in the battle of bedar 70 of the non-muslims were killed in the battles of war نبي الله محمد صلى الله عليه وسلم 70 of them and those 70 the Prophet صلى الله عليه وسلم what did he do to the 70 he sold them back to Quraysh and he made money from it الله سبحانه وتعالى he scolded the Prophet in the Quran ما كان للنبي it is not befitting for a Prophet أن يكونه to be for him أسرى a captives and then he makes money out of it he was told off so it is everything that the Prophet say is a revelation but you just said now that the Prophet everything that he said was a revelation so he will be corrected so how is it a revelation beautiful there you go let me expand on his answer it's a revelation from Allah the messenger was given the choice the chance to do each tihad but whatever would come to the ummah would always be what's right he would get it right and Allah would agree with him he would not be corrected and if he got it wrong he would be corrected and so whatever came to the people was a revelation isn't that the case the end result for the people was what a revelation from Allah a revelation from Allah so what was it that the messenger would do each tihad each tihad is what صول الفق each tihad means the Prophet independent reasoning he would do that and if it was wrong he would be corrected if he was wrong he would be what he would be corrected and he would be told what he did was wrong if it was right a consent Allah will not correct him and that man that he was that it was right this is صول الفق it was present at the time of the Prophet a woman came to the Prophet she said و عليها and upon her is fasting of one month Ramadan one month she never fasted فهل عليها شيء is there something upon her if there was debt upon your mother أكنت قاضية عنها would you pay on behalf of your mother if your mother had debt on her neck she took money from someone would you go and pay that money she said of course I would then the Prophet said فدين الله يقضى the debt of Allah is most befitting to be paid for what did the Prophet just do قياس what did he just do what did he just do he could have just said to her what of course pay she has to fast in the month of Ramadan yes he was teaching his companions to do what قياس he was preparing them to do قياس to do what اجتهال look at the Quran and observe it pay attention and then the messenger was asked about the donkey is there zakat that needs to be paid on behalf of the donkey and then the messenger said ما انزل عليه ما انزل عليه شيء من هذه nothing was sent to me regarding the donkey there was nothing that was sent to me regarding the what means Allah did not tell me anything إلا آية except a verse فَمَا يَاعمَا الْمِسْقَالَ ذَرَّةٍ خَيْرَا يَرَا وَمَا يَاعمَا الْمِسْقَالَ ذَرَّةٍ شَرَّا يَرَا except this great verse was sent down on me which means what anyone who does good he will be rewarded for it and anyone who does bad they will be punished based on it meaning if you for the sake of Allah choose to pay money on behalf of it then you get rewarded for it and if you choose not to there's nothing upon you and he was trying to teach his companions that this آية to use it for something that has nothing to do with it at this moment that you do brothers what's he using فَمَا يَاعمَا الْمِسْقَالَ ذَرَّةٍ خَيْرَا يَرَا ذَرَّةٍ خَيْرَا يَرَا ذَرَّةٍ خَيْرَا يَرَا the indefinite which is in the context of Steve Hamm on a chart he's saying that you do any good you will see it any good he's trying to use that generalization that's عموم any good that you do you will see even if it means paying for your donkey so he was teaching his companions to be able to use the Quran even in context that he never came down on but if there's a generalization in it to apply that generalization somewhere else are we all together this really pushes away the argument that Islam is all about her blind follower Alan said the message was nurturing his companions after the messenger صلى الله عليه وسلم died he passed away his companions they took that path they used to open the Quran if there was no verse in a particular issue first of all look at the companions I'm summarizing the knowledge I'm in summarizing everything for you all there's a lot of quotes I wanted to read but we won't have time to go through all of this so I'm summarizing the gist of my research the Sahabas if any issue happened the first thing that they would do is they would say is there evidence from the Quran and the sunnah in this issue number one that was their way because they were upon the methodology and the path which is what there is no each T had when there is evidence there is no each T had there is no independent reasoning when there is an evidence so first of all they will say what did Allah say what did that messenger say if they couldn't find then they would go to what مشاوة ورح they will sit together and they would say you know what do you think of this issue if they all agreed on this issue they used their consensus as evidence they all agreed on what they saw and they would stick together and they would work on that and if they had difference of opinion it was all based on the each T had this was their طريقة the Sahabas وصول الفق was being applied but can you see something here right now like any other science all of this was only practical nothing was theoretical when the messenger said to the woman the debt of Allah is more befitting for you to pay than the debt of a human being he didn't say to her and by the way this is called Qiyas he didn't say this to the woman but they knew this in what way they knew it practically some of you guys speak Urdu and you speak different languages you may not know the grammatical ruling of what you just said true or false but if you had somebody speak wrong and so when you get asked how do you know it's wrong how is it wrong you scratch your head I just know it's wrong because you know the language practically and that's how it was for the companions but I'm not saying that they wouldn't I'm not saying they would scratch their head I'm not saying that but I'm saying is that the companions knew us all in what way it was practical general ruling this is specific ruling this is not abrogated the ways that you can recognize abrogated text is like this they didn't need that they had it even better they will look at the text themselves and they can get what they want out of it the thing at this moment was one of the important thing that it stands on after the Quran and the Sunnah is the Arabic language one of the most important things are we all together brothers and at this moment the Sahabas were dying they were passing away the Arabic language was becoming what because how was the Arabic language changing the people were marrying each other not based on what country are you from or what's your ethnicity or your background or your race people were marrying each other based on the قائد that Allah set for them which is قاكم that the best amongst you is the pious one and so the Arabs from the companions they would marry any other individual all because they knew this person is pious and they would marry them and so the Arabs mixed with the non Arabs and so what happened people came out that the Arabic language was weak the Arabic language got diluted it became weak they were starting to not know when the text is general and when the text is specific things that even the Arabic language will never accept that and no Arabs have ever said this people say this is what it is so this was the time of the tabi'een but the time of the tabi'een they have now got القرآن and what did they have الإجماع at the time of the prophet was إجماع إجماع didn't exist at the time of the prophet إجماع is not needed because the prophet is alive who cares whether the people agree or not محمد can break every consensus so while he is alive there is no need for consensus consensus was documented when that's when we needed are we all together brothers so the tabi'een started to take the Quran the sunnah إجماع the consensus of the Sahabas and also they started to take a fourth evidence which was the qiyas qiyas is a what analogy what was the analogy I just told you if I didn't knew Allah أحقوا أن يقضى when the prophet gave an analogy to this woman qiyas is an analogy when you compare two things this woman she asked my mother has fasting to pay the messenger said if your mother had money that she had to pay back she said yes he said this is the debt of Allah Allah's debt is more bigger than the person's debt you're going to pay he compared the two qiyas و لذلك the qiyas is بإجماع that's a hujja the qiyas is a proof by consensus ها ها the prophet did a qiyas here right now for the Sahabas to teach them to use this method qiyas is a proof by consensus and don't give importance to إبن حزم و أبو داودة ظاهري who reject the qiyas because what did we just say if nabilah Muhammad did it then anyone what they say after that is not taken into consideration and the Sahabas all accepted qiyas and they used to do qiyas and no Sahabi rejected from another companion qiyas analogy so the tabi'een what were they doing the evidences were becoming more for them quran good sunnah good إجماع good qiyas good but it's still practical no one's writing anything it's just practical at this stage but they have these four whenever they argue the quran they can't find it in the sunnah they can't find it is there a consensus now they will go to qiyas an analogy at this stage at this stage المام الشافعي came who came stage number 2 who came محمد من إدرسة شافعي came المام الشافعي saw at that time two great madhabs what did he see two great forces forces in the muslim world big forces the first force because أهل الرأي they were the first force أهل الرأي was أبو حنيفة and those were أهل كوفة the people of كوفة and the second force of scholars was the people of أهل الحديث أهل الرأي أهل الرأي أهل الحديث and المام الشافعي he went to Iraq he went to Iraq الامام أبو حنيفة الامام الشافعي where did he go he went to Iraq and the people of أهل الرأي they were in Iraq كوفة when you hear أهل الرأي remember it means the people of Iraq generally speaking especially كوفة الامام أبو حنيفة went to Iraq when he went to Iraq he met the student of الامام أبو حنيفة الامام الشافعي didn't meet أبو حنيفة the year أبو حنيفة died was the year أبو أمام الشافعي was born الامام أبو حنيفة was born the year 150 he did it right that same year الامام الشافعي was born الامام أبو حنيفة died so they say مات أمام وولد أمام أمام died and another أمام was born الامام الشافعي he met and he was in his teens they say it was 13 14 15 16 teens he didn't reach 19 yet الامام الشافعي he went and he met الامام محمد بن حسن الشيباني in Iraq he didn't meet أبو حنيفة I just told you أبو حنيفة died but he met the student of who أبو حنيفة محمد بن حسن الشيباني and he stayed with him and he discussed things with him and he had discussions with him and the discussions that they had was there's many discussions that they had back and forth but one of the discussions that was documented that they had was الامام الشافعي محمد بن حسن الشيباني I'm gonna ask you a question for the sake of Allah be honest and give me an honest answer محمد بن حسن الشيباني said I will promise you I will give you an honest answer he said who's more knowledgeable الامام ماليك or الامام أبو حنيفة this is a representation of two madhabs الامام أبو حنيف is representing what أهل الرأي and الامام الامام ماليك is representing what أهل الحديث محمد بن حسن الشيباني he responded and he said now he said to him who's more knowledgeable in the Quran who's more knowledgeable in the Quran the book of Allah who's more knowledgeable and I'll ask you by Allah to tell me the truth الامام محمد بن حسن الشيباني وستشافعي ماليك الامام ماليك knows the Quran more than الامام أبو حنيفة he were not talking about the Hifth they are all Hifth they are all Hifth they are talking about they are trying to look at the Quran and extract so much out of it who knows the sunnah more الامام ماليك or الامام أبو حنيفة the second question by Allah to tell me the truth محمد بن حسن الشيباني he said to him ماليك then he said to him the third question I'm not going to ask you the reason is because what do you do qias on the Quran the sunnah الامام ماليك knows the Quran more and he knows the sunnah more then what else do you do qias other than them too and all of the books I read after that nobody mentions what happened after it just stops there the point is they used to have all of these types of discussions different issues were discussed and you can imagine بالله عليكم a young boy he is sitting with a great imam محمد بن حسن الشيباني is an imam are we all together and محمد بن حسن الشيباني is one of the ruat one of the narrators of the muatta محمد بن حسن الشيباني is the story of محمد بن حسن الشيباني from imam malik so he knows imam malik and he knows imam imam abou hanifa محمد بن حسن الشيباني knows both when he is saying this one is more knowledgeable he knows what he is talking about المامو شايف if something came out from this for him which was when he came to Iraq he saw the hostility he saw that the people of رأي had for the people of hadith and the people of hadith had for the people of رأي he saw it was a boiling situation was tough and he felt that there was something right right with أهل رأي they had things that they were writing and he saw أهل الحديثي they were also something they were also writing something and I want to remind you something some people because of a particular group شكو الإسلامي بن رطيمي said this because of a particular group that they might oppose they reject everything that the group comes with even if it's the truth in it and the other group does the same to the other group because they hate that group everything that's with them they reject it and then شكو الإسلامي بن رطيمي bought the example of وقالة اليهودو ليسة النصارة وقالة النصارة ليسة اليهودو وقالة اليهودو ليسة النصارة the Jews they said to the Christians you guys are upon nothing and the Christians said to the Jews you guys are upon and Allah said the truth was part of it was with the Jews part of it was with each part they had some things the truth can sometimes be in the mouth and in the heart of someone else who opposes you take it from him because it's your lost property it is your it's your lost property just because it came from someone you don't like don't reject it take it because you're going to reject the what you're going to reject the truth you're going to reject the truth it's important so the أهل الرأي rejected the people of Hadith and the people of Hadith rejected the people of الرأي they rejected each other and so you came to the misjid in Iraq and what did he see he saw in one misjid there were two حلقة أهل الرأي was studying أهل حديث was studying no one talked to anyone no one wants to take what did he do he looked up the sky and he said Allah Allah will show me that these two groups of people come to me and I bring them together I find a way to bring these two groups upon the حق something that can bring them together and he then took a path which was what he took a path of authoring a book known as الرسالة he wrote this book called الرسالة this is where he used the science of he was the first one to write it so what did he do he took from the أهل الرأي the usage of قياس and how they use قياس and the types of قياس and their ways of looking at the text he took that from them and the people of حديث how they were staunch and tough on حديث and the honouring and the veneration of حديث he took that from them because the people of الرأي they would accuse the people of حديث of just being narrators and not having no فق just narrate you don't know what you're talking about you can narrate many حديث but you don't know what's in it and the people of حديث were accusing the people of الرأي to be what stubborn, hard headed people against the text are you with me? that's what both parties were saying شايفوري brought a way to reconcile between the two once he wrote that book the imams of his time they were mind boggled they were gobsmacked they were lost of words what is this that you wrote this is where the scholars they say he was the first one to author in this science أصول الفق the poet he said وأول من ألف في الكتب محمد بن شافع المطالبي وغيره كان له سليقة مثل الذي للعرب من خليقة دفاس باسا وأول من ألف دفاس one to author in this science was محمد بن شافع المطالبي المام شافعي وأول من ألف في الكتب محمد بن شافع المطالبي وغيره كان له السليقة and those who came before him they knew naturally because you might think to yourself if شافعي was the first one to write أصول الفق are you saying that the prophet and the companions didn't know أصول الفق no they knew it naturally and when we say شافعي wrote it what do we mean by it we mean he wrote it as a science he wrote the theoretical side of it the theory side of it شافعي was the first to write it as for its as for its it being applied and its practicality then it was way before شافعي آه he speaks abrogated the general the specific he goes but as you all know brothers any science that's written any science that's written it can the first person who authors is not going to what he's not going to bring everything he cannot he's just going to place down the foundations and that and then what comes after they add on to it whatever he missed out they organise it they shuffle it around and etc and he got worked on until we see the books that we have today now I want to mention one thing الامام الشافعي is كتاب الريسالة it was narrated from him by his student ربي المسلمان المرادي you know what ربي المسلمان المرادي is right now صح because we took him in our thick class when you read الريسالة and you really read it and you look at it and you observe it first of all you're going to be shocked with شافعي's language the Arabic that he uses you can see it was an Imam in the Arabic language the way he just uses the words and the way he points out things and you could see he's not struggling with the language some people when they speak you can see when they write it's not natural the way that you're writing it's like you're trying too hard yeah what are you doing you're trying to too hard شافعي's words were flowing rhythm where he spoke mastered the language the beauty about that book as well is it's written in what is known as his book أصول and فق together written by each other he gives you the أصول he gives you the فق he gives you the أصول he gives you the فق and he argues and one of the beautiful things that Imam شافعي did to really encourage people to read his works and many people سبحان الله don't attribute this to Imam شافعي which is in persuasive communication when they're teaching it persuasive communication and how to articulate your point and to persuade people and what not one of the things that they mention as one of those personal development books that they write what's it called fast now think fast and what's it called think fast whatever they call it I forgot the author's name I read it a long time ago because I I really think fast anyway so so but one of the things that they mention is if you're going to do a public speech first of all to start of the session they say make sure that you ask a question and make sure that you make your your presentation in a question format to engage the people صحيح our فق ها did that way before that and Imam شافعي if you read his كتب he wrote it in a question and answers method where he asks the question and he argues back he written it in a way where two فق ها are arguing and I don't want to use the term that's generally used they call it devil's advocate that's what they say but I don't want to use that word but شافعي رحمه الله he played both roles in bringing the arguments if you read his works that's how he writes them to engage you you're like okay that's a good point wow he responded and great scholars have done that that shows you that they were ahead of their time على كل حال شافعي رحمه الله when he died his students ربي عملي سليمان المرادي ثمعيل ابن يحي المزني and other people what they did was they carried on his way like meaning ألمام شافعي his way two great scholars especially ابنو صريج and ابنو ملقن ابنو sorry ابنو قطان sorry ابنو صريج and ابنو قطان and أصيرة في and others they wrote books in explaining the but none of them reached us and I want you guys to understand this شافعي after him his book was served it was worked on by أصيرة في by ابنو قطان by ابنو صريج and others they worked on it these were the students of شافعي those who met شافعي those who knew شافعي pay attention here but none of those books reached us they all got lost and there's a point I want to come to after that شافعي's works got paused this is what shocked me the most he was the first one to write in أصول الفق and what happened was it got it's like it went halt it just like it got erased from the book is there but right after that the people who came it's like they didn't give anything to شافعي's books and they didn't use it so now you know when I say طريقة to شافعي what was the طريقة لمام شافعي أصول الفق what was the أصول الفق where he teaches you والله the Quran and the Sunnah how it has every answers he gives you delete from the Quran and the Sunnah like that but when he died those scholars I mentioned ابنو صريج صير في ابنو قطان and others they worked on it and when they died it was طريقة الجمهور now طريقة الجمهور which is the one I'm going to see here I'm going to show you the books طريقة الجمهور is called the طريقة of the majority you know what جمهور means right what is it called جمهور means and what did I say it's also known as طريقة المتكلمين okay let me explain why it's called طريقة الجمهور and why it's called طريقة المتكلمين طريقة this طريقة is called جمهور because how many madhabs are there generally speaking four main madhabs the three are inside here the ماليكية نشافعية and the حنابلة that's why it's called the جمهور majority because Abu Hanifa is by himself and the three are more than the one in number are they not does that make sense the reason it's called جمهور is three madhabs ماليكية شافعية and the حنابلة are together their principles are generally the same they're not far-fetched generally the same are we all together brothers so these three madhabs all of the فقهاء and the scholars within that madhab are they not more than the حنفية are they more than the حنفية so that's why they call طريقة الجمهور the path of the majority does that make sense first does everyone here understand you the second name it's called is طريقة المتكلمين why do you call it طريقة المتكلمين this allows you to understand this way this method with this name طريقة المتكلمين once you understand it you'll understand the methodology this method is based upon principles what is it based upon قواعد principles and it doesn't have much examples what does it not have it doesn't have it's based upon تأسيل it's based upon أصول قواعد and principles and so you're not going to find what so you're going to be reading 400 pages and you haven't come across one آية and one حديث to support this قواعد that you've started that you've read in those 400 pages so that's why it's called طريقة المتكلمين because the المتكلمين generally just talk too much and they don't mention evidences I will together I'm not making sense here when I give you the books إن شاء الله تعالى I will speak more about it طريقة الحنفية there is the people of الكلام generally they mention their points and their belief the articles but they won't mention for you what because too much in there is too much كلام speech that's why علم الكلام was mentioned am I making sense there but there are there is another usage for علم الكلام some of the seraph did use علم الكلام as عقيدة generally as a synonym for عقيدة some scholars did use it for that there's another subject yeah which is philosophy and all of that but the reason why they mention طريقة المتكلمين they mean the similarity between it's nothing to do with عقيدة it's nothing to do with عقيدة it's just merely the resemblance that they have in terms of the way that these people wrote the أصول الفق is the way that علم الكلام wrote the عقيدة books similar that's why it was طريقة المتكلمين does that make sense I'm going to come in great details in some strong points the حنفية were different oh the حنفية when it comes to أصول الفق it's easier to study the حنفية أصول الفق than any other method why they focus on the examples they focus on examples طريقة الحنفية is based upon many examples and they they extract the ruling from their إيمام and إيمام حنفية statements they've been قواعد out of it a lot of the قواعد of the حنفية is built upon what the statement of the إيمام and it's not much when it comes to the Qur'an of the Sunnah this is a whole different discussion that we're going into right now which is sometimes you see people that you have dialogues and discussions with and they'll say to you this principle says this what are you going to say and if you really historically follow that principle you would actually realize that it has no textual evidence for it and we all together it has no textual evidence for it and this came from the problem of studying طريقة الحنفية which is based upon principles principles no examples no evidences الحمد لله recently all these books that you study like الورقات when you study the قواعد and whatever what do they give you straight away they give an آية حديث to support it نعم the fourth one is a group of scholars who came and they reconciled between the two they took all of the principles that were mentioned and in the way that they were mentioned and they try to find examples for it تمثيل they reconciled between the two ways and the best book in this is called جمع الجوامع by سوبكي سوبكي is a book جمع الجوامع do you know how many books he took it from 100 books of الصول الفق this is a book جمع الجوامع by سوبكي جمع الجوامع it's written on the other page you're going to see it it is taken من مئة كتب 100 books of الصول الفق that's what it's called جمع الجوامع he gathered it all and you know what he said he said under every letter in my book there's a pearl under it under every letter in this book there's a دورة there's a pearl a jewelry what does he mean by that he means no one can summarize this book it's impossible I took it from 100 books and I summarized it we're all together you cannot summarize it like in some of the scholars they didn't accept that they try to summarize it you can say it if you want to but we'll try and from the scholars that try to summarize it is the كريل أمثاري he summarized it in a book called try to make it lesser and then he explained it called and the scholars they said he missed out a lot what did he do he missed out a lot tried to summarize it جمع الجوامع is one of the hardest and the most complicated books in الصول الفق it's a solid book but we'll go more details Insha'Allah and we'll speak about it later the last one is طريقة الشاطبي طريقة هو طريقة الشاطبي or طريقة الشاطبي شاطبي here is not أبو القاسم ابنو فيره روه الشاطبي أبو القاسم ابنو فيره is which one دقاري يقرأ دكتاب حرز الأماني ووشو تهني يقرأاتي السبع صح وانا الروض الأمية بدأت ببسم الله بدأت ببسم الله بدأت ببسم الله في النظم أولى تبارك رحمان الرحيما ومو إلى نظر إسلامية انقرأات الإمام الشاطبي his name is called أبو القاسم الشاطبي أصدر نظر إيمان ونطوكن about that one there's another one who came 100 years later 100 years later his name is called أبو القاس أبو الأبو إسحق his name is أبو إسحق أبو إسحق الشاطبي لا أصدر نظر إيمان أبو إسحق الشاطبي أبو إسحق الشاطبي he has two master piece work one is his كتاب الإعتصان and the other one is this كتاب الموفقات الله this book الموفقات yeah he wrote another كتاب كده الإعتصان and he talks about holding onto the sunnah and the dangers and the evil about innovation master piece this كتاب الإعتصان is an amazing book by الإمام الشاطبي but we won't go into that now we won't go into that now we'll talk about الموفقات this methodology that شاطبي here wrote I was حق الشاطبي is not a method that was done by anyone before him he took a طريق known as المقاصد مقاصد الشريعة who's heard of الشريعة what's the best translation for مقاصد الشريعة the objectives of the الشريعة huh the aims of the الشريعة objective what did the أصول فق here is based upon the objectives of the الشريعة the objectives of the شريعة what did إسلام come to achieve what's the objective that the شريعة wants to achieve is what تحسيل المصالح وتكميلها ودرء المفاسد وتقليلها one of the things that our religion wants to do is bring about good and increase it to make it 100% if it can't at least bring a lot if it can't repel the evil if it can't repel the evil in its totality at least reduce it this is a مقصد شرعي this is what? an objective of the شريعة شرعي what he did was he based أصول الفق on the objectives of the شريعة and that's another discussion itself I want us إن شاء الله إتعالى in the little time that we got left I want us to go into the majority of us we don't go for except طريقة الجمهور right? طريقة الجمهور is what majority of us study and that's the what is the majority we discussed that إن شاء الله إتعالى طريقة الجمهور ستم from four main books that's the reality what does it stem from? four main books the first is ال عمد العمدة sorry يا نعم ريتم باي عبد الجبار القادي عبد الجبار عمد is the correct way of saying it عبد القادي عبد الجبار the facebook is written by who? القادي عبد الجبار the second is called المعتمد المعتمد ريتم باي القادي الحسن البصري الحسين هو البصري القادي الحسين البصري قتاب المعتمد ساد enough these two men والمعتزلة هو they هو they معتزلائت have you seen معتزلائت this third person is البرحان by الجويني بمعالي الجويني الإمام الحرامين يوطر الورقات and the second one is المصتصفة المصتصفة by الغزالي these two last ones are أشاعره so it's the second one is المعتمد sorry is المعتمد these are the four books that the أصول الفق books came from these four books two written by المعتزلة they were a deviated group and أشاعره another deviated group two groups معتزلائت أشاعره two people summarized all four of the books the زبدة the خلاصة the summary in it the first one is الرازيو and the second one is الأميدي الرازيو he summarized in his كتاب المحصول الأميديو he summarized in his الحكام أشاعري and another أشاعري المحصول الحكام الحكام pay attention here he summarized the خلاصة and he summarized the خلاصة here the question is what is the difference between the two of them it seems like الرازيو has more evidence he provides more evidence for his arguments in comparison to الأميدي أميدي is less evidence he focuses more on the different مدهب the different مدهب in issues and he tries hard تفريع المسائل what comes out of these مسائل what is it that comes out from it instead of focusing more on the evidence side are we all together one man by himself I can personally say spent a great portion of his life cleansing a lot of what's in these books the عمد القادة عبد الجبار المعتمد by الحسين البصريو the كتاب the كتاب البرهان by أبي معالي الجويني and the مصطصف by أبي حمد الغزالي four of those books and what is in it and the محصول and the one man spent a good portion of his life which اي معتزلي انا اش عاري روط تيجا واز الامام ببنو القيم انه كتاب اعلام المواقعين that كتاب is a book لا يستغني منه الطالب العلم the student of knowledge could not be without it what's it called اعلام الشيخ منباز he said this is the book of Islam who said that الشيخ منباز said this كتاب الاعلام is a book for a book of Islam are we all together how powerful that book is اعلام المواقعين عال رب العالمين he called it الشيخ منباز of course before him spent time doing it but not like how ابن القيم brought it all in one place when you tell me you have to look in different works of his there is another person who really he took the كتاب المصطصف by أبي حمد الغزالي and he got rid of all of the the the the philosophical arguments he got rid of them and he left just the أصول الفق part of it because the مصطصف is two things by أبي حمد الغزالي what are they أصول الفق and مسائل منطقية what did this imam do he got rid of the مسائل المنطقية and he left the مسائل أصولية and his name is ابن قدامة you all know إبن القدامة روضة كتاب وهي سماريز مصطصفة It's called روضة روضة الناظر وجنة وجنة المناظر And that's the book they teach in جامع إسلامية University of Medina The student when he studied وصول الفق He studies from this كتاب روضة الناظر وجنة المناظر The روضة المناظر وجنة المناظر با إبن القدامة المقدسي Where was it taken from? The مصطصفة الله حمد الغزالي He took it and he got rid of everything that he said that was wrong And he used it And that's why the poet said كفى الخلق بالكافي وقنى عطاليبا بمقنى عفق عن كتاب المطولي وقنى بمقنى الفقه من كان باعتا وعمدته من يعتمدها يحصري وروضته ذات الأصول كروضة وروضته ذات الأصول كروضة أماست بها الأزهار وأنفاس الشمالي تدل على المنطوق أو فادلالة وتحمل في المفهوم أحسن محملي I don't want to explain it It's too much information It doesn't concern us now But all I was trying to I said in those lines of poetry is That this book is one of the books of Ibn Qudama روضة الناظر وجنة المناظر Okay جميل This is طريق And then after that of course came Many other books That we see And we're going to see them quickly And we're going to conclude بإذن الله الكريم طريقة الحنفية الفصول بأبي بكر الجصاص And also أبي الحسن الكرقي I forgot something that I should have mentioned When Al-Imam al-Shafi'i was period finished Where did it start from? Who revived usul al-Fik again? Well I said revived I'm not revived but Who started it again after Because I told you there was a gap Shafi'i stopped It was Al-Karqi Who was a Hanafi So they say he was that After Al-Imam al-Shafi'i They said he was the first one to write It's called رسالة الكرخي And also somebody else wrote it Who is it? أبو زيد الدبوسي Who is also a Hanafi أبو زيد الدبوسي He wrote a book called تأسيس النظر And he also wrote a book تقويم الأدلة تأسيس النظر تقويم الأدلة تأسيس النظر أبو مضفر السمعاني Responded to it in his كتاب قواطع الأدلة This is where the rivalry between Shafi'i and the Hanafi started Because the Shafi'i believed what? We started It's ours Don't claim it Hanafi said What are you talking about? You know what? We're going to not only claim it But we're going to start our own way of doing it Hanafi wanted to do that So they created their own way And we all together brothers طريقة الجمغور This is it إبن الحاجب He wrote the منتهة أبي وليد الباجي He wrote إحكام الفصول أبي وليد الباجي This is the time of إبن حزم And him and إبن حزم We used to have a back and forth And they used to argue a lot أبي معاليل جويني By the way أبي معاليل جويني Has a little كتاب قواط What? الورقات Right الورقات You see الورقات He wrote it for What does الورقات Mean in Arabic? Pages الورقات Is for Between You're meant to read it It's like an introduction for these sciences It's like the front page And the front Yeah For Just the front Before you write a book The author talks about his life And his little Why he wrote this book And everything The introduction This is what الورقات is He refused some issues In الورقات Himself I mean معاليل جويني Why does he do that Because now he knows Your student of knowledge You can take it But at that time He's giving you baby knowledge Because you're still a baby اللمع By who? الشي رازي You see What's the shocking thing is What did I mention When you come to This science اصول الفق If you did not study عقيدة اهل السنة والجماعة And you haven't studied Books of The aim of the self When you come To اصول الفق It will tamper with your عقيدة You have to come With the correct belief Because the people Who are talking about These are These are the people who wrote it But this man أبس حق الشي رازي He's كتاب شيخو الاسلام ابنو تيميا Praise it اللمع بس حق الشي رازي شيخو الاسلام Praise it It doesn't have that Philosophical arguments And what not It's actually a Amazing book و لذلك If you were To buy that book Make sure you find With it Some of the Benefits of جمال الدين القاسم He's on there And etc. اللمع بس حق الشي رازي و لذلك They level اللمع و بس حق الشي رازي With the اللبو الأصول بس ذكري الأنصاري ذكري الأنصاري اللبو الأصول Which is the summary Of جمع الجوامع And the اللمع They say which one is better Without a doubt The اللمع of الشي رازي is better تبسرة بشي رازي And the منهاج of البيضاوي This book البيضاوي is منهاج It has more than A hundred explanations How many? More than A hundred You know why it became so famous? The Ottoman Empire At the time of the Ottoman Empire This book They pushed it And they When you have a government Back in your work سبحان الله مبارك It's going to reach everywhere It's going to reach It's going to reach everywhere So he He didn't just Have a government But he had an empire Or a خلافة that was Pushing it Here then They came الجمع بين الطريقة تيني They basically Brought all of the جميع And this is where The overwhelming majority Of people Stop outselling Not what really passes This level You don't tend to find People reading these ones They're doing it Very little Are we all together brothers? This is left Just for the Printing pages And just kept there It's kept on the shelf People just People are not Even doing جمع الجمع Are we all together? This is baby Compared to these stuff We're talking about Four or five volumes Some of them جمع الجوامع By سبكي The جمع الجوامع Two poetries Have been made out of it Poetries You can memorize One is كوكوب ساطع Have you ever heard of Who's heard of كوكوب ساطع No one Let it go to your ears now كوكوب ساطع كوكوب ساطع Is سيوطي جلال الدينة السيوطي Does everyone here know سيوطي If you don't know سيوطي Everyone knows جلال الدينة السيوطي جلال Where else would he be? Where else would he be? Where else would he be? سيوطي سيوطي سيوطي سيوطي He's made poetry Out of the جمع الجوامع He made it into 1400 lines of poetry It's a bit big, right? Then another sheikh came from Murutania His name is عبد الله بن حاج الشنكيطي And then what did he do? He went to جمع الجوامع And he summarized The whole book in 1000 lines of poetry And he called it مراق السعود لمبتغ الرقل والسعود عبد الله بن حاج الشنكيطي قال محمد He said what did he say? قال عبد الله وهو ارتسم سمله والعالوي المنتمئ 1000 lines In what subject? أصول الفق That's the book that people should try to memorize مراق السعود try to memorize it Keep it with you If you do You have a good knowledge of أصول الفق And if you take the نثر البنود And the نثر البنود حليو الراك What's it called? حليو التراقي I think it's called That's a very good شرح There's another nice شرح that's put on it Yeah The author himself has a شرح on it But the حلي is a very good شرح على كل حال we'll leave it there التحرير با ابنه مام And last but not least الموافقات با المام الشاطبي This is طريقة المقاصد شاطبي What did he use? مقاصد الشريعة The objectives of the شريعة And we did talk about some of the objectives of the شريعة when we do قوائد الفقية Right? We did when we do قوائد الفقية by who? Who wrote the قوائد الفقية that we studied? عبد رحمان ابنه ناصر سعدي Right? Yeah? Brothers, I've just summarized a thousand years of work It's one thousand years of work You just took just over an hour How do you feel? Excited? You want to know more? You know one of the hardest things to do when you're researching is to summarize all of that and sit Right? Those are the books that insha'Allah you should aspire work hard exert your efforts to at least touch the pages to buy the book and just touch the pages at least if you can't read it Right? My brothers these works you know I was shocking Allah SWT if some of these people came up today and they came back to life a lot of us will not be able to respond to them some of these أشاعراء the belief that they have the way that they can put their arguments forward the callaba of their knowledge and what they knew and it's ajib the only person who was able to الله who was able who had the ability to respond to any and everybody without the call of hardship for sheikh الله SWT this man is آية من آيات الله عز و جل you know الشيخ و السلام when he got imprisoned he got put in prison what they did is they took all his pens they took all the pens from him and they locked him into a room and he was put in maximum security what's it called maximum what's it called what's it called solitude confinement سقدر الله he did no one is how happened but he got he got the pen and he got a paper came to him and he refuted ألخناقي from prison he heard what he did he's in prison he has no books he has no references no Quran no مصحب no nothing everything has to respond so the book was he put it on one lap and he put the other paper on the pen on the other lap and he responded to it he wrote the refutation he got sent out ألخناقي was he said to the leader did I not tell you what's this man doing why is he writing from prison why are you allowing where did he get the pen from إله هذا الحد some people used to wait for him to take me to go to prison and they would take what they wanted like that ولذلك just like how every country has border control people you know border control because if the country doesn't have a border control what happens anyone can come into the country the religion they have حراص it has people who border it control it and make sure no one can bring what is not in it and take our worries from it ولذلك دارقطني he came to the people of Iraq and Baghdad he said يا أهلا بغداد oh the people of Baghdad don't be scared no one can change that hadith of the prophet while I'm with you while I'm alive when I'm amongst you دارقطني saying this يا أهلا بغداد oh people of Baghdad don't worry I'm alive عبد الركريم ابن ملجم when he wrote a hadith and he got taken he made up some hadith and he lied about the prophet the leader he got him and he confessed to all the crimes that he committed yeah I made up a hadith he said I lied about the prophet and you know what he said I wrote so much hadith you guys will never be able to clear out the leader laughed he said you fool عبد الرحمن عبد النعيم فضحت من الدكين is alive these imams are alive they're going to sit under those hadith and they're going to flock it out one after the other You make up what you want لها الرجال it has its men صحيح brothers and they're going to take it عباب국's حق الفزاري is alive عبد النعيم فضحت من الدكين is alive عبد الرحمن من مهد is alive أحمداد محمد these are the imams that are going to take these hadiths and they're going to rip apart everything that was said الله تعالى تبارك وتعالى كل هذه المجموعة الذين يقومون لنا المجموعة as pure as it is والله إذا لم تفعل ذلك للناس our religion would have turned out to be like the religion of the Christians the Christians today what happens in their church they dance, they're singing and they leave and they walk out their religion turned out into dancing and jumping it's like a disco what made it like that because the early generation of their people did not stop the dimwitted ones were tampering with the text and they didn't have sheikh al-islam in their religion who was protecting and looking after and correcting it and purifying it so now look at them they're dancing and that would happen in the religion everybody would take one thing out of the dean one thing out of the dean if everybody takes one thing out or places inside the religion one small thing what's going to happen to it you can't change it later any other question الله مبارك really huh okay if a person wants to study أصول الفخ بوكس how should they go about it it was my plan to mention it at the ending the first one is الورقات of course the person should try to take الورقات and study it the next kitab that the person should do is the أل أصول من علم الأصول is good باي بن عثيمين أل أصول من علم الأصول the other one is the روضة للناظر if the person then goes for the كتاب مراك السعود if you do these four that's beautiful so if you go for the كتاب الورقات and you do the شرح عبد الله بالصالح الفوزان عبد الله بالصالح الفوزان it's another person it's not a شرح فوزان it's another one and you go for the كتاب أل أصول من علم الأصول أصول من علم الأصول شرح بن عثيمين himself has a شرح on it you get that one روضة للناظر و جنة المناظر there are many شروح that I've been put on it I don't know the best one I don't know the best شرح I can't give you the best شرح but if you have a شرح you can find remember all of these books I personally will say don't look at the شرح don't even buy a شرح buy the text this what happens to many students you know you're a student you're a beginner do you want to learn the book or do you want to learn the explanation because the explanation is more calam just buy the text and you know it's going to save you a lot of money just buy the text and go to a teacher and say explain their text to me don't go into too much different issues I want to understand what the author is saying here in this line you do that for that book and that book and that book by the time you come to this book which is a thousand lines I told you by the time you come here no doubt you can buy the explanation are we all together brothers you can buy the explanation and look at it and compare it and cross check it and whatnot and والله the beauty about our religion is that our religion is not like a novel an academic book you just pick up and you just read it on the train and you master that science والله إسلام and this deen requires التدرج gradual stage you start from this one next one next one next one by the time you reach here you will understand a lot of sciences one of the reasons why we're suffering today as a nation as a ummah by people just giving weird and strange fatwas is you can really see they lack manhajia they were not gradual in their seeking of knowledge they ripped one page from this book and they ripped another page from this book and they ripped a page from another book and that's it what do you have you have ripped pages do you want to give verdict based on that do you see my point it's important التدرج فما حاول غاية في ألف السنة شخص فخذ من كل فن أحسنة بحفظ متن جامع للراجح تأخذه على مفيد الناصح that you go to a person who knows the science can you teach me I tell you every science there are different people who mastered it you say to them look you are good in أصول الفقه can you teach me it there are two chapters أصول الفقه if you give your life and your heart to it you will enjoy yourself it's the most it's الأمر و النهيو the command and the prohibitions that's the two once you study all the other points like in these two the command and the prohibition because that's the whole religion is it not somebody spending so much time شروط المفتي و المستفتي is good but الأمر و النهيو الأمر is الفق الأمر is more of a fiqh book it's an encyclopedia in fiqh نعم but it was written after it and الممشف I wrote the message twice you know that right there was the first one and the second one the first one was before that and the second one was in Egypt the second one he wrote it in Egypt the first one we haven't seen it no one knows where it is but we've seen this the first one the first one he's lost the first الرسالة we have the second version that he wrote like in شافر you beauty والله brothers this science the more you study it the more you realize honestly you'll be touched by how our religion is preserved صراحة brothers and you start to appreciate the scholars and their hard work and how much effort that they put in you start to appreciate it just الورقات I did it here just we did yeah we finished it the door last December we did الورقات yeah I did it you see it's one of the quotes that really touched me that the علم I used to say they said العلم knowledge was a dot that's what it is فكثرة الجوهال the ignorant people came and they went and now you're hearing 20 views one of the things that also amazed me was the statement of الإمام الشارطبي الشارطبي said the people say the scholars differed in this issue الشارطبي said no we all agree people are adding ignorant people on the scale and they say the scholars differed where the hack if you actually go up the ladder you find that some people who are being said اختلف العلمة the scholars have differed in this issue if you look at research you actually find they did not but it's because ignorant people are being added people are not able to identify who is the scholar and who isn't the truth to this is a lot of us don't go up the ladder if your local imam gives an answer or that's it you feel like that's قول ومقاطع and that's it there's nothing and so you think because of his statement and the other and the other message in front of you the message the other fact where he gave you you think the whole entire world have differed no it's not and so I can really say the reason why there is great disagreement and differences is because لو سكت ملا يعلموا if the one who doesn't know was silent لقلت الخلاف the differences would be little if the one who doesn't know was to be quiet and leave this issue alone and not talk about it and not indulge we would have less differences and that's what we're having people who don't know are talking and to be really honest with you seeking knowledge is a long long road you can see all of those books that's your whole life so some people they looked at the road they said اعوذ بلا اعوذ بلا this is long how can I go about how can I you know how can I be there but not go but not take that road and the way that they found was what Google go to Google write a couple of sentences bang two three hadith put them jumble them together and say this is this what are you talking about brother this is the view yeah legacy this is a legacy another thing شارطبي said he said علمه كانت knowledge was في صدور الرجال knowledge used to be in the hearts of men before knowledge the reason why the صحابه لست they differed is because the one who knew he had it in his chest the one who never knew what can he say it's not available for him to read so he has to come to the scholars it was in their hearts but then what the scholars wrote that knowledge into books it got available for everybody and so everyone came and started reading but what did they forget شارطبي said that the keys are still in the hand of those scholars they're the only ones who can unlock that for you that key to those doors and those knowledge is in their hands they thought because they had the book they don't need to go to the scholars you do you won't understand what's been said here another reason why there's a difference of opinion and whatnot is fanaticism towards individuals your Imam cries in the صلاح he cries in مغرب he cries in عشاء he's a very emotional person he's a very رقيق obedient, nice, kind and so this became a scale to take his فتوة in everything he might be a righteous man that doesn't dismiss it he might be an upright nobu individual but he's not a فقي and this is not his field of expertise so because people couldn't determine all of that and so they become fanatic how are you talking about him do you know the brother what he does he dedicated his life for the ummah there's no denying about that but this is not his field of expertise and last but not least the only way that we can clear our difference of opinion and whoever we differ on our prophet already told us والله he 1,400 something years ago do you know what he said he said whoever from amongst you lives فسا يارخ تلافن كثيرا he's going to see a lot of difference of opinion isn't that what we're seeing right now are we not Ramadan are you going to pay 22 like hour or 11 صح that's going to come up right it's going to come up if I'm going to call her everybody's getting ready as soon as Ramadan comes the question comes and based on that love and hate it's going to be based on it إنه من يعيش من كوم whoever from amongst you live فسا يارخ تلافن كثيرا he will see a lot of difference of opinion but what did the prophet tell us to do how should we overcome this difference of opinion فعليكم بصمدي stick to my sunnah and the sunnah of the rightly guided khulafa repeat that one more time maybe you like Muhammad saying you guys are going to differ that's what we have to do you can't deny that but when that happens say Allah said and the messenger said and Abu Bakr and Omar and Ahmed and Ali said we're all together brothers you see brothers any issue المشهابة الظهري he said أي قول in any speech لم يقوله البدريونة the people of bedar did not say it don't give it no consideration please لقد رضي الله عن المؤمنين إذ يبايعونك تحت الشجرة Allah is pleased with these people the people of bedar Allah has said to them didn't know what Allah has said to them اعملوا ما شئتوا do whatever you wish فقد غفر الله لكم الله has forgiven you guys the people of bedar we're all together brothers and you have a view you're telling me a view and we can't find any Sahabi that said that view pay attention to this point you're telling me a view right now I'm hearing it from you and we don't see any Sahabi whoever said this isn't this not worrying brothers no Sahabi said it and you're saying it to me right now that's wrong so if the Sahabas have five views in an issue there's five different Aqwal from the Sahabas choose whichever you think from those five don't create a sixth one you're not allowed to bring a sixth view you look at those five views that are already put on the plate table why because there's consensus only on five there's consensus on what on five views only within those five whichever you take one is right but we still respect you because you're still holding onto a view of a it can't happen brothers leave your life like that once somebody says الله said and the messenger said oh you say you're waiting when he says you don't know much you never study none of these books just let him finish let him read the ayah let him read the hadith when he finishes you say who said it from the Sahabas that's all then you realize who's real and who's not who understood this ayah that you just read to me right now the way the Sahabas understand you know what the khawarij did khawarij they went to an imam عبد الله بن خباب the son of a companion and what did they do to his wife they bought his wife's stomach she was pregnant his wife was pregnant and they took out the baby and they ripped out the womb and they threw the baby out the khawarij the mother their eyes is at that time they took out the womb of it and he you know what you know what their dileel was they had a dileel and they said لا تدرن أاليها تكموا لا تدرن no رب لا تدر على الأرض من الكافرين ديارة إنك إن تدرهم يضلوا عبادك ولا يليدوا إلا فاديرا كفارا ولا يليدوا إلا فاديرا كفارا نبي الله النحو دلس أولا دشترويهم أول get rid of all of these people because they're not going to give birth except to what khawarij bought an ayah to use this issue what's the problem I'm asking you guys a question what's the problem what did they do wrong who understood this ayah like this what did this understanding come from so whenever you hear a person not wanting to take the Quran back to the sahabah is he wants to open every evil group to say what they want about the Quran the rafidah what did they say إن الله يأمركم أن تذبحوا they said إن الله يأمركم أن تذبحوا بقرة الله has commanded you to slow to the cow they said إن الله يأمركم أن تذبحوا بقرة بقرة عائشة that's in their تفسير بك هيه question here is who said this where did this come from what's the meaning of this do you see brothers فهم الصحابة the understanding of the companion now is done for any group not to come and say whatever they want from the Quran and the sunnah will be saved that's why many groups today they say we need to reform Islam Islam needs to be reformed just like Christianity got reformed and get rid of those violent verses no no we don't need that because we already have the companions who put everything in context for us we just have to go back to their understanding does that make sense are we all together brothers anyone who wants to open the Quran just like that without the companions will let ISIS and groups like that live they will say ISIS will be happy thanks thank you very much you want this ayah to be open like that we know sahabas they will use those verses to use it in a despicable way are we all together so whenever somebody gives you a Quranic verse or a hadith all you say as a Muslim who wants Jannah you say صحابة رسول الله لو كان خير اللي سبقون إليه if there was any good the sahabas would proceed us in it where did they say this I promise you this is when you see the person who is sticking to the the sahaba and the right way and the person who is making up the evidences as he wants does that make sense عمر رضي الله عنه what did he say he said جا دلو ديبيت with the people of innovation بيسونني use the sunnah of the prophet as-salamah فإن أصحابة سونني أعلموا بآيات القرآن the people of the sunnah are the ones who know the قرآن more than anybody else so when I pass up in your ayah say what حديث goes in line with it once he gives you the hadith say who understood the hadith and the ayah together like this you'll be saved I promise you الله mentioned I'm going to conclude with one last point الله mentioned in the ayah pay attention please الله said everyone has had this ayah but I just want to write it down so it becomes more clearer الله said والسابقون الأولونة هل ودل الله سأافتلات والسابقون الأولونة المهاجرين جميل هاية مهاجرين هاية هاية وال والأنصار are you guys who here is from the muhajireen anyone here is from the صحابة مهاجرين هل anyone here from the muhajireen at the time of the prophet no is anyone from the ansar الله mentioned a third group والذين والذين التباعون those who follow them you're either muhajir or your ansar or you're those who follow them three options only then Allah says رضي الله وعالم Allah is pleased with them who is Allah pleased with huh الله is pleased with those three three, three, three who is the two الله said I'm pleased with these three of them صحابة المهاجرين and the ansar and those who follow them if you don't follow them Allah is not pleased with you does that not make sense brothers are you ansar are you muhajireen or you're those who follow them that's all you have no other option سبحانك اللهم الحمد لله لا إله إلا الله سبحانك اللهم كتاب الفتر نعم it got postponed July right July the Kitab الفتر got pushed back for technical reasons unforeseen circumstances June or July we'll notify you إن شاء الله the most convenient time we're going to be talking about a lot of سبحان الله مالله بتكتص مالله بتكتص مالله بتكتص مالله بتكتص صحيح صحيح كتاب الفتر صح صح صح مالله مالله give us safety and iman I mean it reached a point where a person believed look at the devious look at the evil of the khawarij it reached a point بالله عليكم by Allah I ask you guys can somebody actually believe that the prophet صلى الله عليه وسلم's cousin who he promised him جنة while he was alive علي was told that in jannah while he's alive he's going to go to jannah and عثمان was told while he was alive and a man is getting closer to Allah by killing علي and عثمان بالله عليك he thinks he's going to go to جنة by killing them علي said to him what do you want from me come on Muslim what do you want from me ولي ذلك that the prophet صلى الله عليه وسلم told us already that the khawarij كلما ظهر قرن قطع every time they pop up they'll be destroyed they'll pop up and they'll be destroyed and then the prophet you know what he said حتى يخرج آخيرهما أتجال until the last of the khawarij they're going to be with the jal the last of the khawarij are going to be with the jal the jal they're going to come out with the jal because you know what these groups eyes like them do you know what they feed off propaganda and the jal is a propaganda that's what he's going to do he's going to spread news and lie and whatnot but according to one of you شيخ ملوباز believed the khawarij were kufar شيخ ملوباز used to say they're kufar I am you know there's a difference of views but I believe that they are Muslims as علمي عبيطاري been said he said إخوانون أبغو علينا they are Muslims but they transgressed on us that doesn't mean they're good Muslims I just mentioned they are Muslims who should be fought against by the Muslim leader he should kill them where he sees them because what did the prophet say about the khawarij he said لإن أدرقتهم if I see the khawarij and I reach them لأقتلنهم قتل عاد I will kill them like the people of عاد what did Allah say about the people of عاد Allah said فهل ترى لهم من باقي did you see any remaining of the people of عاد in other words I will make sure the last man from the khawarij will be dead I won't leave them whilst the messenger was dividing the disbelievers into two some he fought and some he had contract with the khawarij he never said I'm going to have contract with them he said I'm going to fight them all all of them because they are cancer you know where they started from a man who said to the prophet اعدل فإن كلم تعدل محمد be just you're not being just when I was reading first of all I just want to say one important topic these type of issues the best people to go back to are not these matters as a Muslim one of the things that I wanted to go through in كتاب الفتن is when these issue happen brothers don't talk don't write anything don't say a word because our prophet صلى الله عليه وسلم commanded us and Allah instructed us that matters of security and matters of safety are not left for the general mass and the students of knowledge these issues are taken back to the senior why bid it why bid senior scholars and they are consulted who will not just look at the issue from a knowledge-based angle but they would use their experience and their knowledge and their insight to determine what can be said and what can't be said and this is the this is why we're suffering that everyone wants to say something and everyone wants to put something out there الله صلى الله عليه وسلم in the Quran وإذا جاء أمر من الأمن أول خوفي أداع به واللو ردوه إلى الرسول وإذا أول الأمر منهم العلمه الذين استنبطونهم منهم that if they took these issues back to the people of knowledge and they asked them they said, what do you say? if you see the scholars being silent for a wisdom they chose to be silent and don't suspect them because they went silent because they're scared wisdom they were silent because they saw that speaking here now could cause a greater problem so this is my advice don't go and involve in talking about it commenting on it saying your words just look for the فتوة of the علماء and what they said if you can spread their فتوة wherever those scholars are wherever in the world that they are their فتوة spread it and do that don't say anything especially none of us are from the people of each tihad and these issues are من النوازل so it's for the علماء to determine what should be done here and what shouldn't be done I always want people to remember that the second thing that I also want to say is that I don't know what I was going to say now those issues should be left for the people of knowledge and they should determine what is needed and what should be done and what should be said I really want to stress on that issue I'm not trying to be humble or anything but my knowledge doesn't my knowledge does not reach that my knowledge does not reach that I don't know that I can't answer questions like that and people send me these kind of questions and it's sad that we reached a time where people will ask you questions of that weight it shows us it's sad this needs for the people of better to come together to answer it we said some people they answer question if the people of better were alive they would come together to answer it we said that people give a very fatwa and an answer in an issue that the people of better better the علماء of better will be built together and they will come with a fatwa from this issue so be careful what you say what you do when you speak about these issues when you talk about issues of safety and security we were taught the Prophet ﷺ said in the hadith there's going to be a fitna القائم with the one who's standing خير من الساعي is better than the one who's walking to it والقائد خير من القائم and the one who's sitting is better than the one who's standing the Prophet ﷺ said بنت شرفة anyone who presents himself to the fitna it will present itself to you فتنة you don't talk فتنة what do you not do when the issue of علماء بيطالب sorry علماء بيطالب and معاوية took place أصامة المزيد علمت him علماء أصامة and علماء أصامة they grew up together he saw him he said why did you not help me why were you not with me why did you forsake me أصامة لانت a lesson at the time of the Prophet what was the lesson he learnt he killed a man that said لا إله إلا الله right did he not a man said لا إله إلا الله and he was fighting and a man said لا إله إلا الله أصامة thought that this man was trying to run away فقتله he killed a man and then he went to the Prophet and he told him يا رسول الله I fought this man and he said لا إله إلا الله but I still killed him when it comes to the Day of Judgment I passed and he said لا إله إلا you killed him what would you say the Day of Judgment when you meet Allah so أصامة learnt from that incident after that he doesn't want to get caught up any fitna so when the issue of معاوية and Ali happened أصامة stayed as far from it as possible so when Ali asked him this question he said to him والله لو دخلت by Allah if you went into the cheek of a lion if you went into the mouth of a lion I would go in it with you but this issue I'm not going to participate with you this fitna I'm not going to involve myself in it I could too was taking place people are killing each other blood shed are you with me brothers so the point I want to say is that when the fitna has happened in Islam and remind you this brothers when the fitna has happened in Islam after the fitna went Allah raised the people and humiliated the people every fitna that happened Allah raised the people and humiliated the people you know who got raised the ones who didn't participate and every individual who participated into a fitna Allah humiliated them after when the fitna went and we all together brothers don't let don't ever let a statement that you say a word that you wrote somewhere word that came out of your mouth to be ever used for any fitna be quiet it's not a word it's not a word be quiet it's got nothing to do with me go to the علماء go to the senior people ask them take their festivals from them from them don't involve me I don't why do I have to so correct this is what you do with me we all together brothers see the innovation in the case of different levels they're not the same there's a bid'a'a which is مقفر a person becomes a kafir and there's a bid'a'a مفصقة the khawarij there's a dispute whether they're Muslims or kafir and it's a legitimate disagreement some of the salaf believe the khawarij they're not kafir based on the statement of the prophet يمرقون من الدين كما يمرقوا سهم من الرمية they leave the religion the way the arrow leaves the the bow this is an issue of kafir where arrow are they leaving Islam and they're becoming ابنو بان said they're kafir they're not Muslims the khawarij are what they are kafir some of the salaf they say they're not kafir they're Muslims but they are Muslims that are fought because they are cancer they should be arrested and beaten and killed whatever the leader sees fit this is the اقوال of the salaf رحبهم الله may Allah be pleased with them and then there comes innovations which are less than that the khawarij five bid'a'a are the west the مرتزلة the khawarij and the the جهمية and the قدرية those four those are the رؤوس and the people of bid'a there's nothing like them the khawarij جهمية the قدرية and the مرتزلة these are the fathers of innovation this is where everybody came from somehow they would stand back to one of these four all the other 72 groups now that's what we said we don't generally go to those books we generally read these books which all of them got rid of what was in it from wrong right from wrong here by the time you reach this and you've studied these books you know what's right from what's wrong anything that you read extra to that is your learning the evil that they have in them these are good books pure good أصول الفق books does that make sense and then you can then you should go to these books and read them to see the evil that's in some of the misguided groups عرفتوا الشرر لالي الشرر ولك اللي توقيه وما لم يعرف الشرر من الخيل يقع فيه لاني the evil so you can know it and be careful but I'm tired standing I want to go home can we call it a day وارك الله فيكم نزاكم الله خلال