 فصل و أم الإجماع فهو التفاق العلماء المجتهدين على حكم حادثة it is an agreement فهو التفاق it is an agreement of who العلماء the scholars which scholars المجتهدين the scholars who are مجتهدين who reached درجة الاجتهاد when the sheikh said اتفاق العلماء المجتهدين what are the things that are absent from this اتفاق العلماء المجتهدين من هذه الأمة it has to be from this أمة it can't be from the previous nations and it seems that the sheikh didn't say من هذه الأمة because that is important and so it's an agreement اتفاق it's an agreement if there comes a disagreement this is not خلاف and it has to be the علماء the general mass are not considered the general mass are not their اجماع there it's not considered anything the علماء here are the مجتهدين those who have reached the level of each تيهاد what have they unanimously agreed upon على حكم حادثة اجماع here is it has to be a matter which can be that matter has to be from the religion of Islam if they all agree that the مجتهده is مرفوع it's not called اجماع according to the علماء وصولين it has to be in what it has to be في أمري ديلي in a religious matter and that issue there has to be an agreement of the علماء of that time regarding that matter now the scholars they have a discussion when can we say that this علماء of that time how many years is it what is the period of time when what is the next generation when do we calculate it there's this تفصيل in this matter the other thing that the sheikh hasn't mentioned which here right now is what بعد وفاته صلى الله عليه وسلم اجماع can only happen after the prophet's death because whatever happens that his time is either it's either the prophet's action or it's the prophet's speech or it's the prophet's consent and he falls under the prophet's consent عليه صلى الله عليه وسلم so there's no place for إجماع when the prophet is alive عليه صلى الله عليه وسلم you with me while he's alive where's the حجة where's the proof his speech his action and that which he consents to عليه صلى الله عليه وسلم so that is what إجماع means فمتا قطعنا بإجماعهم وجب الروجوع إلى إجماعهم ولم تحلى مخالفتهم الشيخ now he says فمتا whenever قطعنا we cut بإجماعهم we cut the decision that this is إجماع we are if we reach it we say this is it it's agreed upon are you with me if we say that the إجماع happened they agreed are you with me if we say that وجبة it's obligatory إلى إجماعهم إجماعهم وجبة الروجوع إلى إجماعهم it is obligatory for us to go back to their consent we have to take it we have to take it into consideration we can't just disregard it ولم تحلى مخالفتهم and it's not permissible to oppose them they cannot be opposed to علماء now the إجماع is two types إجماع which is صريح and إجماع which is غير صريح إجماع which is clear now this scholar says this and this scholar says this and this scholar says this and this scholar says this and this scholar says this all of them are what they are saying a matter directly all of them are saying it it becomes a it becomes that they are direct are you with me أخر ي isn't مرهنة one scholar or two scholar or a handful of scholars they say something at a time It doesn't come out a statement of any other scholar of that time opposing that which they said The other scholars will say that this messa'ala is a محلوا إجماع A unanimous agreement Amongst Erul Ahmad لأن الثلاثة كانت تساعدة عنها و لم تفعلها لم تفعلها ماذا؟ تفعلها now some people's arguments that they put forward is how about if the other haven't heard it what we say is الله تعالى who told us that we have to follow the consensus of the Ummah or the consensus of the Ulama الله would have made us know it because the Ijmaa is the evidence within our religion and we have to implement Ijmaa الله تعالى و من يشاقق الرسول من بعد ما تبيّن له الهداء و يتبع غير السبيل المؤمنين أن يولّه ما تولّه و نُسله جهنّم و ساءة مصيرا نتأيّا صورة النساءة 150 الله is telling us then anybody who goes against the path of who و من يشاقق الرسول ل the prophet and then Allah didn't just stop there الله then carried on saying و يتبع and he follows a path غير السبيل المؤمنين a path which is other than the path of the believers so the which is here is تواعد الله تعالى gave them a severe warning and a punishment has been promised for the people who go against the prophet صلى الله عليه وسلم's path and also who go against the path of the and the path of who غير السبيل المؤمنين other than the path of the believers this severe warning shows what فدل الواعيد على أنه حرام this warning indicates that it's haram to go against the believers and it shows what ودل على وجوبي تباع السبيلهم and it shows that it's obligatory to follow the path of who it's obligatory to follow the path of the the believers also the messenger صلى الله عليه وسلم يسأل إلى حديث أهل السنة narrated it when I say أهل السنة who do I mean أبي داود narrated it for sure ابن ماجه narrated it for sure and TBD narrated it for sure نسائد did not narrate the hadith these three narrated it and the hadith is حسنوا لغيري حسنوا لغيري شغل الباني the hadith of 1331 he authenticated this hadith that the messenger said إن أمتي مي أمة لا تجتمعوا على بلالة مي أمة will not agree upon misguidance the messenger said this عليه الصلاة وسلم where's the evidence in this hadith this hadith which is تدلال and the way we're taking evidence out of it is that نفج تماع الأمة the messenger negated that the Ummah will unite upon what على ضلالة upon misguidance so what does that show us that when they do unite on something and that they do come on a matter that their اجتماع is حق and it's the truth in which they have come together on and that is what اجماع means that is what that is what اجماع means now ولا بد أن يكون هذا الإجماع مستندا إلى دلالة الكتاب وسنة the sheikh is saying that it is necessary ولا بد أن it is necessary أن يكون هذا الإجماع that this إجماع it is necessary for this إجماع to be what مستندا it has to lean on it has to be backed up with إلى دلالة الكتاب وسنة an evidence which is from the كتاب وسنة has to back it up now what you guys have to understand is there is no إجماع that can't be with that كتاب وسنة أصلة or it's not even an إجماع so this point of the شيخ فيه another there's a look to it ولدائك الشيخ رحمه الله he mentions in his مجموعة الفتاة رحمه الله he said ولا يوجد it is not found مسألة يتفق مسألة يتفق عليها in which the ummah unanimously agree upon اما وجد إجماع is found in it عليها إلا وفيها نصر except there is a text in this matter there's a text that backs it up there is a there is a text that backs it and up so those three points we learned three points from the matter of إجماع three points of the matter of إجماع before we move on to Qiyas first thing we will learn the definition the first point that we learn is there's the definition of إجماع that the sheikh said and we said he missed out two things mainly he missed out two things the second point that we learned from إجماع which is what that whenever إجماع is found and it's present it is obligatory that we go and we refer back to that إجماع and it is not permissible for us to oppose it and I gave you two evidences that prove that this I in Surah 2 النساء I 150 وما يشاكك الرسولة إلا أكل الآية and the Hadith أهل السطنة narrated other than إمام النساء he said إن أمتي my umma لا تجتمع على الضلالة they do not agree upon misguidance the third thing that we benefited from إجماع which is that that the إجماع is always mustanid it's always relying on a دلالة من الكتاب والسنة an evidence from that from the كتاب and that سنة and now we're going to go into the قياس نعم وأما القياس والصحيح as for the قياس which is صحيح now we have to realize the قياس which is صحيح brothers is justice justice is the قياس صحيح قياس صحيح is justice إسلام is built upon justice شيخ ورسام إبريتيم he said والقياس والصحيح the قياس which is صحيح it is from what it's مبابل عدل it falls under the chapters of justice of justice how فإنه تسوير تبين المتامة because it's you making two things equal to one another you're giving it justice both of them are the same وتفريق بين المختلفة مختلفيني and you're also differing between two things that are different to one another ودلالة القياس الصحيح the proof for correct analogy is what so now we want to know what is the ضابد for the قياس which is صحيح how can I know that this analogy is correct the analogy which is correct the sheikh says ودلالة القياس الصحيح is what توافق ودلالة نصي it will go hand in hand with the text it goes with the كتاب النسنة فكل قياس in any analogy خالف دلالة نص that goes against the evidence that's taken from the كتاب النسنة this is what فهو قياس فاست that is a قياس which is فاست so we learned from قياس which is صحيح falls under the chapters of justice that two individuals who have something in common and the two things that have something in common you bring them together and you deal with them in the same way also two things which are different you're fair enough to distinguish between the two and say these two are not the same and the second thing that we learned from it which is قياس which is صحيح is the قياس that does not قياس that opposes a text is a قياس which is فاست صوريين they call it what فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست فاست يأتي من الوضع لحقا لحقا يعني ماذا؟ عندما تأتي مع شخص يدخل معك تأتي مع شخص يدخل معك لذا مثل أنك تقول أنا أدخل مع بس هل أنت معي؟ الآن الوضع الحقية يعني أن الأصل already there و أنت تأتي إلى فرق إلى الأصل أنت تأتي إلى الأصل و أنت تأتي إلى فرق so قياس is built on four pillars and that's what can happen right now pay attention what you do is you have theصل is always what theصل is the text that's already there theصل is always going to be it's the text the kitab and the sunnah the kitab and the sunnah the Prophet SAW look what he said here right now when did he say the Prophet SAW a person should not judge و هو غضبان while he is angry the hadith is Sahih Al-Bukhari and Muslim so this hadith is ناهيون a prohibition regarding what that if a person is angry he should not judge this is the asal this is the asal because the Prophet SAW the far'a will be what if a person is going through depression which is مزعج or the person is he is excessively scared his fear is what too much or a person which is حنجا جوع شديد is very hungry all of those are far'a and they follow the what the asal but we don't have a text for fear and we don't have a ruling for depression or we don't have a ruling for what a person who is excessively hungry we don't have that but that's what we do so this is called فرع the asal is what the anger because you have a text for it so I'm dragging these ones and I'm bringing it to the asal الحاق فرعن this is the far'a which is the which is the the hem the khauf and the جوع are you with me and I'm bringing it to what I'm bringing it to أسلن I'm bringing it to an asal the asal is what the anger why am I bringing it to the why what's the reason there is a reasoning that they both have in common which is they both with your thought process that's what they both have in common so now I want you to realize insha'Allah based on that definition what قياس means قياس للصحيح means it has a حكم which they both share but what's the both the ruling that they both share here which is you prohibition you're not allowed to judge when you're angry the same way you're not allowed to judge if you're excessively hungry or if you're excessively depressed or if you're excessively what scared so they're both prohibited they have the same ruling how they have the same ruling how have I reached the conclusion of giving them both the same the same ruling the way I've reached it is by what they both have the same reasoning they tamper with your what they both tamper with your both sides the أصل and the فرق they tamper with your thought process you can't think properly so we have أصل we have a فرق we have a حكم and we have a علة those four pillars is what قياس stands on نعم فما تانص الشارع على مسألة وصفها بوصف عوست عوست هنبط العلماء أنه شرعها لذلك الوصف ثم وجد ذلك الوصف في مسألة في مسألة أخرى لم ي ينص الشارع على عينها عينها من غير فرق بينها وبين النصوص وجب الحاق بها في حكم لأن الشارع بين بين بين الم متماثلة بين المتماثلات في أو صافها كما لا يجمع بين بين مختلفات الشيخ here now exactly what I said and I explained to you guys based on the حديث لاية قضي القاضي وهو غضمان he's explained that for you basically in which is what فمتها whenever نص الشارع there comes a text in the كتاب السنة على مسألة a matter okay ووصفها بواصف and it gives it a description which is what was the description that it gave here the description it gave here is prohibition are you with me we have a description here okay أو يستم بطل أو the scholars they extract from it sometimes the الشيخ is teaching you here sometimes it comes by way which is منصور we know it by the نص tells us it this description and sometimes the description is found by what by way of يستم باط أو يستم بطل أو and I mentioned قواعد الفقية how will the they will base it on the ماقاس الشريعة the objectives of the شريعة they will base it on that when they extract it أو يستم بطل أو يستم بطل أو يستم بطل أو يستم بطل أو يستم بطل أو يستم بطل أو يستم بطل or أو يستم وواسف وواسف وواسف وواسف وواسف وواسف وواسف وواسف وات!!!! ويتنس يولي He owns they will put the they are meeting and they will rest نحن نجد شيء أخر that shares the same description of the previously mentioned matter but this thing he says لم ينص الشارع على عينها but the sharia didn't mention this other one which is the issue of what and the issue of what and depression and the issue of fear the sharia didn't mention this the one that the sharia mentioned is what الغضب and it gave a description this is a description الغضب is a description good نعم لم ينص الشارع على عينها من غيري but there isn't من غيري فرقين when there is no difference the two of them have no difference من غيري without فرقين a difference بينها between the one that the text mentioned المشارك من غيري فرقين بينها بين بين بين بين بين بين بين أن تصع shallah التي فعل أنها لم ينص يُجب رقما أنها ليست تخزosion في حق ينص حارة وستخدموا أن يكونون تلكي معروضهم. Why؟ Why is that the case? Why do we do that؟ لأن هذه التساول هو لأن الشارع حكيما. The legislator Allah is wise. لا يفرق بين المتماثلاتي. Allah will not differ between things that are the same. الله سبحانه وتعالى لا يدفعون بعض هذه الألانين when they are the same. في أصافها فيه في تلك التجميع كما لا يجمع بين المختلفات اسف بين المختلفات same Allah He will not bring together those which differ شريعة ما لا يجد؟ wherever they are not the same they distinguish between it and wherever are the same they bring it together and this is what you have to realize the sharia didn't come to state everything the sharia didn't come to state everything it gives you some matters and then for you to realize anything that's like it bring it back to it I use this as your marking board نعم and that is what and that is the qias which is what does it mean by this which I already told you it's the qias that the that you give both of them are based with these three you get the correctly by doing what by you having the and the both of them have what in common that bring them together okay that you are able to do that now what is the evidence for what is the evidence for what is the the the 104 Allah said in the أيه كما بدأنا like the way I started you guys كما بدأنا I was you started أول خلق نعيد the first time that I created you the way I made you I will bring you back to that original form the way you are كما بدأنا the way we started you guys off the first way when we created you Allah said I will bring you back to your original form صورة للنبيه الله 104 what is the what is the of this what is the of the is Allah is using a Allah is comparing between what that the way he is going to bring you back to he is doing a cias with it how you used to be at the beginning like it won't be hard for him to bring you back because of the لأنه يجب أن يجب أن يساعدك في أول مكان وهذا هو أقياس الأسلحة أيضاً، أخر حديثاً، يجب أن يشاهده أو يجب أن يشاهده أيضاً هو حديث نريده ببخاري ومسلم أن رجل أيمات أتا رسول، أن أتا النبي صلى الله عليه وسلم أنه قد يأتي إلى النبي ثم يقول يا رسول الله أو رسول الله وولي دليل أني أخي أخي أفراد إلى أبوك أبوك أخي أبوك أبوك، يجب أن يأتي إلى أبوك لذا يحاول أن يقول أن أخي أفراد شيئاً أنها يجب أن تأتي إلى أني أحاول الآن، رجل أسل الله عليه وسلم الذي قلت to him هلكا من إبل؟ هل أنت لديك أجل؟ المان يقول نعم، نعم، أجل يقول to him ما ألوانوها؟ أين أخي أجل؟ يقول أني أحهموه? our color أحهموه؟ أخي أخي لكل أناييييكيكيكيكيكيكيكيكيك [(أخي أنني أقوم بعملها)] الرسالة صلى الله عليه وسلم صلى الله عليه وسلم Participant To Him أخي أخي أخي هل الميتين؟ أخي وق أخي وخلaps أخي يقول نعم أخي أني أحد الشخص أخي أنفسهم أخي أخي وخلaps أخي أخي أخي يقول وقplus أخي أخي ربما كان يوجد فرق يعني في فرق الشخص كان هناك شخص who had that color في which he took it from لذا هناك المسلم صلى الله عليه وسلم و then gave him a Qiyas أو what على شيء يفهم which is camel he's a Bedouin are you with me