 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي when the person realizes that they've misunderstood the texture evidence it will give them the humility and the humbleness to know that from now onwards evidences have to be based on the understanding of who سلاف الصالح ونعلماء الله سبحانه وتعالى قرنام بعد قرنة جنرية and then a person does the guile of his way to look at the delil and the ayah and say this is what ayah understood from it ابنو تيما used to say everybody who wants to use a proof two things is what's required from him what is it that's required from him it's required from him that what he's using is authentic and the second thing that is needed from you is the way you've extracted the ruling has to be correct and none of us here can extract a ruling from an evidence نحنوا الاسلام من أهل العلم الراسخون في العلم we're not grounded we're not scholars the scholars that which they know is more than that which they don't know أمن إحالة طويل الله to encompass everything for Allah what we know is little compared to what we don't know المصوص they explain each other you're looking at one ayah this ayah has been explained somewhere else how would you know if this is a general text that there's a specific there this is ambiguous explaining what is it somewhere else how would you connect those dots unless you started from the front and you finished it to the end you took it from the أهل العلم and that inshallah to Allah we're speaking about it in the part where I speak about the نصائح so what we were saying is ليس كل خلاف إن شاء المعتبراء not every khilaf that comes is given consideration except the khilaf that has what الله حظه من النظر it deserves to be looked at bring it forward let's look at this some things we just dismiss it وجوده كعادمه his presence is like his absence the fact that you said it to us and we've heard it from you we'll say that we didn't hear anything from you لقيمة له we don't take it from more than we don't take it from that gathering and take it somewhere else to explain on to it because it's a khilaf كافي are you with me و لذلك كتب حديث كتب فق some خلافات اندردت it died out no one spoke about it no one gave importance we'll show you my beloved brothers and sisters the person who uses the argument every single issue there's the khilaf in this issue when there comes a khilaf is that a deal is that a proof some people use it as a proof it's a khilaf rather than the opposite is what take it to the textual evidence الله says وَمَخْتَ لَفْتُمْ فِيهِ مِنْ شَيْئِنْ فَحُكُمُهُ إِنَ اللَّهِ you have not differed amongst yourself in a matter except the ruling is with who الله فَإِنْ تَلَهِزَعْتُمْ فِيهِ شَيْئِنْ فَرُدُّهُ إِنَ اللَّهِ وَالْرَّسُولِ كُنتُمْ تُؤْمِرُونَ بِاللَّهِ وَاليَوْمِ الْأَخْلِ we've been told to take it back to who the Kitab and that the Sunnah we're not allowed to be sticking to the khilafs there we found a khilaf ok or else every single thing a khilaf can be built I can say for instance today for the sake of argument I don't consider Sunnah and Tirmini to be any value why? ابن حزم said what is this who is Tirmini ابن حزم الله رحمه الله he said what is Sunnah and Tirmini who is he أبو عيسة at Tirmini أبو عيسة ابن صورة at Tirmini who is this man مشهول لا يعرف بل دعو لما they said it became a harm for him ابن حزم nothing went towards Tirmini it became a criticism for ابن حزم the fact that he didn't know Tirmini who took this khilaf and considered it and said ابن حزم is on one side saying Tirmini you see except a person's heart is sick a person who's heart is sick who just looks for issues that have khilaf and says this is a khilaf let's give the khilaf a consideration this statement of let's give khilaf a consideration it justifies the رافضة the جهمية the مرتزيلة why are you stopping at a point you can let it open the door افتح الباب على مصرعي open the wave and the tide so the sub-Othman and Abu Bakr and Omar it's a khilaf what's a khilaf to you difference of opinion it's a difference of opinion there's a whole state that believes that it consists of millions of population rather than some of the thickly issues the khilaf that are in it are so minute compared to what the رافضة it's a big khilaf so why do you give them consideration are you with me so as we said my beloved brothers the khilaf is not given consideration it's only the khilaf that has it has it has bases it has what it's got bases but I ask those people a question for sake of argument if you guys say it's an ht-hadi issue what did you say it's an ht-hadi issue and the person who opposes you they should not be scolded why do you scold us for why do you belittle us for why do you see us as backward people when we say elections are haram and we bring our opinion forward why do we get a sub-washat from you if it's to you لا ينكروا على المخالف and the one who opposes you should not be scolded for why are you calling us names سلفي تلفي خل why are you giving us those names if it's to you is what if it's an ht-hadi issue يا إخوة the truth of the matter is الكي لبي مكيالين و الوزن لبي ميزانين are double standards that's what it is use a fancy word and it will get somewhere throw something in as a discussion in the dialogue is going like when you sit down and you look at it you realise that they are talking from ignorance and lack of understanding and the next issue that they bring is is a مصلاحة and it is مصلاحة من المصالحة المرسلة مصلاحة from the مصالحة المرسلة so we enter the chapter of مصلاحة من المصالحة المرسلة the response is as follows two points point number one مصلاحة المرسلة المصالحة المرسلة it is not an asan it is not a fundamental evidence that we implement rather it means whenever the conditions are present we implement it whenever the conditions are absent we don't implement it second point the definition of المصلاحة المرسلة is anything no textual evidence has come specifically this thing at hand this thing at hand specifically no textual evidence has come prohibiting it neither making it obligatory it only falls under general generic foundations now I'll ask you what is this what is this what is this what do I ask you did the sharia not come and prohibit us from legislating other than thatásبحاله وتعالى سيدان أم لهم شركاء شرع له من الدين ما لم يأدم به الله إتخذوا أحبارهم رهبانهم أربابا من دون الله ألم ترأي للدين أم ترأي للدين أم ترأي للدين أنهم أؤمنوا بما Yinzila kiss you وما Yinzila من قبلك و كان أمير أن يكفروا به و يريد الشيطان أن يضل لهم ضلالا بعيدا الله يقول لي لا يقول لذلك وما يكفروا بالطاوات و يؤمن بالله فقد استمسك بالأولوات الوثقة لم فيصعم لها و لدينا تقشو أفرص ذلك لأحرام لذلك أخبرني أن مصالح المرسلاء is either one of two reasons لن أعرف ما مصالح مرسلاء is and you're ignorant about المصالح المرسلاء and you don't know what it is or you do know and you're lying and you're deceiving the people and as the poet said if you knew that and you knew what you were speaking was not the way it was then that is a problem he said if you didn't know that is a problem so you didn't know that's a problem and you gave a ruling like that and you didn't even know what مصالح مرسلاء was and if you knew and if you knew and you deliberately deceived the people you lied it's greater now it's greater so we say to those people you either didn't know which is very bad or you didn't know which is even worse which is even worse because it's more of the conditions of المصالح that is implemented if time is left and we get it we'll mention the conditions for it if we don't insha'Allah تعالى you go and look for the conditions of مصالح now the next شبهة which they bring is that they say these elections and also these and and and they say to you ما أردنا إلا الخير we have not intended except except خير we only wanted good that was our intention we say to them how many people wanted good but never got it how many people wanted good and never attained it and never gained it and what is known what is known out of necessity is nothing is accepted by Allah تعالى unless two conditions are met it has to be based on sincerity which is what you claim you have and the second one is that it's in accordance to the the prophetic tradition it's in accordance to the prophet's guidance so what you've what you've come with and we'll take it from you we're not going to we're not going to accuse you of not having sincerity we'll say to you إن شاء الله تعالى yes you have sincerity and you are doing for the sake of Allah but what you're doing is not in accordance to the prophet's guidance it is not he didn't do it ولا أبو بكر ولا أعمر ولا أثمن none of them did it and you're claiming you're getting closer to Allah by doing this without having the sunnah of the prophet صلى الله عليه وسلم this in the sharia is known as what بيدع this is known as what بيدع is an innovation and all of you know the Hadith of the prophet من أحدثه في أمرين هذا ما ليس منه فوردن and the prophet said من عاملا ليس عليه أمرنا فوردن and as you can see the word man is from the word عموم it's from the words that show generalization it means anyone and it says عملن action so whoever comes with any action wherever the action may be it's rejected in your face and it is not accepted from you rather the messenger صلى الله عليه وسلم had told us إن الله حجب التوبة has blocked repentance from who أن كل صاحب بيدع every innovator حتى يدع when he leaves his innovation they have generated this عضية المقدس they have generated this من حليف ألس برمالك and you know what this means you know what this means that whenever he repents are you with me the repentance is being destroyed by the innovations following it again so he is striving to repent but it is what but that's not that's not the best interpretation the best explanation is as follows are you with me repentance is a what it's action righteous deed right yeah and what did the prophet say فهو رد because you've done when you are repenting your repentance is only based on sincerity you're an innovator the part which was following the prophet is missing from you so this righteous action of repentance is rejected at you so even though you're repenting مردود على صاحبه it is rejected in his face لأنه قد يتوب because he may repent okay in a way that the prophet didn't repent صحيح so that's what the understanding that scholars took from this حديث and how it should be understood did the prophet ever accept from the companions والله I only intended good my intention was good did he ever accept that what did he say to usama when he killed the man was usama trying to destroy islam was usama trying to be harmful to the religion what was usama's intention لتقول كلمة الله كلمة الله he was doing it for the well of Allah to be what hi the prophet said to him افق اقتلت بعد انقال الليلة الله did he kill him after he said الله he said يا رسول الله this man he never kind of a withen he was only running away from the وعد is in a battle fighting to destroy كفر from the kufar he's in the middle of a righteous deed some of the people today would have come to the prophet يا رسول الله he left his home he left his family he took a ride in the east he got to the battle and he went into heat he fought for this religion he put everything and he got a holiday for one little mistake one little mistake and the prophet said عليه الصلاة والسلام اشققت على قلبه have you opened his chest فكيف تصنع بلايلة الله what would you do with لايلة الله إذا جأت يوم القيام if he comes to the day of judgment the prophet was repeating it فلم يزل يكررها the prophet was repeating it and he was repeating it until this noble companion اسلامة what did he say حتى تمنيت until I wished أنني لم أكن اسلامة إلا يوم إيلة الله that I didn't take Islam before that day that's how much the prophet made him feel عليه الصلاة والسلام are you with me brothers and recently a girl comes up and she insults the hijab she insults by saying I find the hijab I had this sub no doubt the hijab I find it to be something what's sad is that those who observed her video and were looking at it what did they say they looked at her sensitivity خلص الله أكبر if the Messenger of Allah عليه الصلاة والسلام was alive it was alive and it was been provided for today عليه الصلاة والسلام والله he would have been in the list of extremists for the Muslims before the disbelievers the prophet said اللهم إني أبرأوا إليك من ما صلاع خاليدا or Allah I free myself from what Khalid did Khalid went and killed the people the prophet said اللهم إني or Allah إني أبرأوا إليك I free myself from what Khalid is doing nothing to do with it usama didn't intend he said اللهم صلاة الدين he only wanted what مع ذلك the prophet عليه الصلاة والسلام held him account for this the fact that he just observed his sincerity and that the person says أني مخلص أني سنسي we look at that هذه من الويلات يا إخوة it's from the way that Allah says in the Quran تبارك الذي بيده الملك وعلى كل شيء كدير الذي خلق الموت الله created death والحياة and life why did he created ليبلوكم أيوكم أحسن وعملاء which of you is what أحسن وعملاء he didn't say أكتركم عملاء أحسن means what the best of action not the most of actions why? it's about quality quality it's how you do it حوذي فربي الله I'm sorry man praying and he said to him كن كنت تصلي هكذا how many years were you praying like this he said أربع ون عامة 40 years I was praying like this he said لو مط على هادة if you died on the way you're praying here لمط على هادة you would have died on a religion other than the religion of Abu Al-Qasim if you died in the way you're praying right now لمط you would have died on a religion other than the religion of Abu Al-Qasim where did he take that from the man who came to the messenger عليه الصلاة والسلام and he said السلام عليكم السلام عليكم the prophet said إرجع فصلي فإنك لم تصلي the prophet considered he's praying or what نلافويد it didn't exist some would have said that the prophet is looking for people's mistakes the prophet is looking for what he's only checking out the people's mistakes why couldn't he see that the man said السلام عليكم he came to the messenger he wanted to pray why would he say that to him yeah the next point that they bring is that they say we're trying to take a break and they say what they bring is that they say we're trying to establish an Islamic government we're trying to bring about an Islamic government this now this Shubha is not something that they all bring okay this is not something they all bring no no no no this is only brought by who some some others they believe no we're not even gonna like the one who said that the Turkish leader Erdogan doesn't even have to judge by the Quran and the Sunnah he has to stick to the promise that he made and judge the people by the constitution عوذو بلاه من الشيطان الرجيل I seek refuge from Allah the cursed Shaytan الله ما يقوله هذا no one says this حتى I don't believe الله اي مبتدي a beginner student of knowledge would say that let alone من يدع العلم some people of knowledge ان الدراية والفهم والله I wouldn't say that a beginner wouldn't say that لكن الله سيزن القرآن ومن يريد الله فتنده فلا انتبلك لهم من الله شيء أولئك الذين لم يريد الله ويطهر قلوبهم لهم في الدنيا خيزهم ولاه فلاك it's a people who Allah wanted to try anyone who Allah wants to try him الله تبارك وتعالى wants to test him there's nothing you can do for them أولئك الذين يريد الله الله didn't want to purify their hearts لهم في الدنيا خيزهم and for them the day of judgment is a severe punishment they fall under the vassal of Allah قل هل نبقكم بالأخسرين اعمالة الذين ظل سعيهم في الحياة الدنيا وهم يحسبون انهم يحصينون سلعة shall we tell you shall we inform you or Muhammad قل هل نبقكم بالأخسرين اعمالة the people who are lost in their actions الذين ظل سعيهم there are people who've spent their lives doing things وهم but they assume انهم يحصينون سلعة that they were doing good that they were doing good they thought they were doing good as Allah said بالبدالهم Allah says سبحانه وتعالى وبدالهم من الله ما لم يكونوا يحتسبون it will become clear to them in front of Allah that which they didn't assume will come forward that which they that which they didn't assume and think that would be replaced in front of them but those who say that we want to establish an Islamic government through this the first question that you're asked is if you are trying to establish an Islamic government and you're trying to bring it about why don't you start by rejecting election and democracy first of all start by that and they will accept the notion and the argument that you are trying to establish an Islamic government unless you have the circular opinion which is that the religion is exclusive to the masajid now if you see I say has no entering into politics Islam has nothing to do with politics وَهَدَ أَلَانَا قُولُهُ وَيْدَوْهُ وَيْدَوْهُ unless you believe that then of course to you it would mean that I'm establishing an Islamic government would mean that democracy can be used and let that be وَهَدِهِ this is a dooran it brings you back to what you've found it brings you back to the issue of democracy itself which is a circular system this my beloved brothers and sisters is really something that the person who is saying it doesn't really understand the textual evidence the reason is because Allah told the messenger عليه الصلاة والسلام this person what is he saying this individual what is he saying he's saying let me say I'll accept the election from them this is called what surrendering partial surrendering صح and then let me go into the system and we've never seen except they surrender more and more and more and nothing's left as Allah says يا يلدينا منولا تتبعو خط don't accept the first step from shaitan forget the third and fourth تتبعو خطوات الشيطان don't accept these footsteps they put you through فاينو يا أمرو بالفحشاء also Allah said to the prophet وَإِنْكَادُوا لِيَا كُلُّس وَإِنْكَادُوا لَيَفْتِرُولا كَعَنِ اللَّذِ أُحَيْنَا يَلَيكِ to test you Muhammad and try you in what in the revelations that we sent on to you they want to do it bit by bit do you think the kufar want to change you all once or they want to do it bit by bit have you asked this question oh they want to do it gradually they want to do it slowly they want to do it bit by bit by bit Allah tells us وَأَنِحْكُمْ بَيْلَهُمْ بِمَأَنْزَلَ اللَّهِ judge the people by that which Allah has sent you وَحَذَرُهُمْ بِكَوْشِزَ of them اَيَفْتِرُوكَ عَمْ بَعْضِي be cautious for them to what to test you and to get you and slide take you away عَمْ بَعْضِي some of that which I've sent you on so they'll start with some leave this issue of come on let's hold hands let women sit come on stop being too extreme and as you let go one after the other and you let go after one after the other you see yourself in a mist of oceans and that's the reality