 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم ان شاء الله تعالى ودز أهل السنة والجماعة دفاعي الإيمان أز أهل السنة والجماعة بليف أن الإيمان اعتقاد بالقلبي أهل السنة والجماعة بليف that إيمان is إعتقاد بالقلبي a belief in the heart a belief in the heart وقول باللساني and statement on the tongue وعمل بالجوارح and actions on the limb أهل السنة والجماعة دفاعي بليف ولذلك إيمان محمد رحمه الله ودري سين إيمان محمد إيمان قولوا وعملوا ويزيدوا وينقصوا إيمان is speech and its actions it increases and it decreases الإيمان أبو عثمان إسماعي للصابوني in his عقيدة بك عقيدة السلف وأصحاب الحديث he said ومن مدهبي أهل الحديث from the methodology of the people of the people of the Sunnah and the Jamaah الحديث here is the synonym of the people of the Sunnah and the Jamaah أن الإيمان is what قولوا وعملوا ومعرفة then إيمان is what قولوا and speech وعملوا and actions ومعرفة تون and it is knowing يزيدوا بطاعه it increases with obedience وينقصوا بالمعصية and it also decreases with sinning this definition that I just gave is the statement of سلف الصالح the statement of the pious predecessors من الصحابة والتابعين ومن صار على طريقي من العلماء وحققين اللي مدهبي سلف this is the path of the Sahabahs the path of the Tabe'een and anyone who has treaded on their path رادة إجماعات and consensus have been brought that this is the view of Ahl-Shumma that this is their belief it is Ijmaa there is no dispute about it وذلك إمام الشافعي he said as أبو قاسم هبة الله اللالك إيو mentions in his kitab شرح أصول إعتقادها لسولة والجماع he mentions in the fifth volume page 886 to 887 that he said وكان الإجماع من الصحابة والتابعين من بعدهم من من أدركنا أن الإيمان قول وعمل ونية لا يجزي واحد من الثلاثة عن الآخرين ذلك شافعي رحمه الله he said وكان الإجماع the consensus was and this is Ahl-Shumma's consensus and it is their consensus من الصحابة from the companions والتابعين and from the Tabe'een meaning the students of the companions من بعدهم after them من من أدركنا that which we have met so شافعي is saying this is the belief of the صحابة this is the belief of the what this is the belief of the companions and it is also the belief of the students of the companions and شافعي is saying and those who we have met those who we met from the إيمة of the Sunnah أن الإيمان قول وعمل ونية that the iman is قول عمل قول means speech عمل here means action ونية here means what it means intention لا يجزي واحد من الثلاثة على الآخر that one does not يجزي here means جزاء from the other meaning one cannot replace the other الإيمام البقاري سد لقيت أكثر من ألف رجل من أهل العلم أهل الأهل الحجاز ومكة والمدينة والكوفة والبصرة وواسط وبغداد والشام ومصر لقيتهم كررات قرن بعد قرن ثم قرن بعد قرن فما رأيت واحد لهم يختلف في هذه الأشياء أن الدين قول وعمل بقاري سد رحمه الله وقاسه مهبة الله ويعتقده سولة والجماعة وقصة 173 to 174 وقاري سد أردت أحدين من الناس بالمدينة أردت أحدهم أردت أحدهم من حجاز أردت أحدهم في مكة أردت أحدهم في مدينة أردت أحدهم في كوفة أردت أحدهم بصرة أردت أحدهم في وواسط أمأد من شام ، أمأد من مصمصة إيجد ، أمأد من لا أحد ، لقيتهم كررات مرحباً قرن بعد قرن after generation ، ثم قرن بعد قرن after generation قرن بعد قرن after generation I made them take while all of them believe فما رأيتوا واحد منهم يختلفوا I have not found one of them differ in the concept of what أن الدينة قولوا وعملوا that the religion is what speech and action so this is a consent إجماع أهل سونة never differ upon so I call it إيمان is a component of what brothers it's a component of three things three powerful points the first one is which is the what the belief of the heart وقولوا اللي سعي and the speech of the tongue وعملوا الجوارحي and the actions of the limb وعن هذه الأجزاء ثلاثة these three which is وقولوا اللي سعي وعملوا الجوارحي these three there are branches that stem from it the branches that come from each one ابن القيم also says إن العمودية تساورت شود منقسمة it is categorized and divided على القلب واللسان والجوارح it's categorized into these three the heart, the tongue and the limbs you see وعلى كل منها عمودية تخصو each one has a servitude عمودية that is specific to it so every truth is connected to all those three now that we've mentioned the definition and we've mentioned the meaning of إيمان and the reality of إيمان أقول إلى أهل السنة والجماعة and we've mentioned that this is a what what did you say this is جماعة two scholars of أهل السنة did not differ upon this particular issue إجماعة who is ناقل الإجماعة who transmitted the consent الإمام الشافعي and the second one is الإمام البخاري they both transmitted the consent for us so based on that statement and based on those statements of the self there are too much they can't be counted أهل السنة والجماعة they believe أن الإيمان يتبعظوا that the إيمان is not one component they believe that the إيمان is what يتبعظ ما معنى يتبعظ that the إيمان can be broken and the sunnah believe that in other words what does that mean it means some of your إيمان can go and some can be left and the sunnah told جماعة باليديس that the إيمان يتبعظ فيذهبوا بعضو some of your إيمان can go so it means some of the branches of the إيمان goes but that doesn't mean that all of your إيمان is gone are you with me brothers وليدانيك الشيخ وليسام إبنو تيميس says رحيمه الله وتعالى وعصلهم their foundation whose foundation is it talking about أهل السنة والجماعة أهل السنة والجماعة's foundation is meaning this is this is the fundamental dispute amongst أهل السنة والجماعة all of the groups if you learn this you will be saved from what falling into any of the what the deviated groups and the two groups right the first group are known as the مرجع and the next group are called وعدية وعدية are two groups the معتزلة and the حوارج the first ones are the مرجع and the other ones are the وعدية meaning the معتزلة and the حوارج on one side you won't fall into what they fell into you will be saved from it that's if you learn this foundation أهل السنة what's this foundation brothers أن الإيمان يتبعض إبلو تيمي says وأصلهم أي أهل السنة والجماعة أن الإيمان يتبعض أصل أن أهل السنة والجماعة على رب هون is that the إيمان يتبعض it parts فيدهموا بعضوه ويبقى بعضوه some of it can go and some of it remains and then he says كما في قولي صلى الله عليه وسلم as it's in the statement of the prophet عليه الصلاة والسلام يخرج من الناري that a people be taken out of the hellfire من كان في قلبه مثقال وذرطه من إيمان a people who there is in their heart a musted seed of belief إيمان أهل السنة والجماعة believe that these people were put into the hellfire because some of the branches of Eman was missing from them but the other part was there are you with me brothers ولي هادع مدهبهم and because of that أهل السنة مدهب is أن الإيمان يتفاضل ويتبع with the Eman of levels my Eman and the Eman of the prophet عليه الصلاة والسلام and the companions is not the same and this is to show that the Eman يتفاضل ويتبع and he goes وهذا مدهب وشافعي وأحمد وغيرهم this is the madhab of these ألماء good so what did we learn that the Eman is what قولون وعملون that the Eman is called عمل some of the scholars they say اعتقاد but some of them say قولون وعمل the ones who say اعتقاد is in what it's in both it's in both because they believe there's a hole in the heart and there's a hole in the heart there's a hole in the heart and there's a hole in the heart and there's a hole in the heart it's just basically dividing into more or just summarizing into two so those who say المان وقولون وعملون ونية واعتقادون and those who say المان وقولون وعملون they've brought everything together they've brought it all together so based on what we learned the first point was المان وقولون وعملون we also learned according to اهل السنة والجماعة that the Eman is what يتبعض فيدهبوا بعضه ويبقى بعضه some of it goes and some of it remains the third point I want you guys to know is the branches of Eman Eman is not one branch we know that right the branches of an Eman is not one level صح هي متفاوتة the branches of an Eman are different levels those branches of Eman is all mentioned in one Hadith the branches of an Eman and the branches of an Eman yeah is three that every act of Eman or speech of Eman or belief of Eman will fall under one of these three the first one is a foundation a foundation it's an asal that if this asal goes then your Eman totally goes it's called the foundation of your Eman the second branch is it's called كماله الواجب كماله الواجب here means the obligatory branch of Eman the first one is the foundational branch of the Eman the second one is what the obligatory branch of Eman the third one is كماله المستحب it means the recommended the voluntary branch of Eman and all three of them are found in the Hadith of the Prophet صلى الله عليه وسلم بضعن و ستونة علاها قول لا إله إلا الله the highest of the branches is لا إله إلا الله this is what asal is Eman that's the asal of Eman و أدناها إماطة الأذى عن الطريق and the second one that the Prophet mentioned is what moving harm moving harmful things from the path, from the road this is what it was the third type I mentioned كماله المستحب the voluntary والحياء من الإيماني والحياء شربة من الإيماني and that shyness is a branch of Eman and this is what this is wajib shyness is wajib so we have the three branches there who categorized it علي صلى الله عليه وسلم so the Eman are according to Ali, Sunati and Jama'a based on that Hadith is that it's three branches what is it asal that if this asal goes you are no longer a believer and you leave the fold of an Islam you are a disbeliever there's a branch that if you leave you are a believer but you're in a serious situation the third one is the third one is voluntary this does not cause this what does not cause you to leave the religion nor does it cause but it only makes you lose the completeness of the Eman the Eman is not full 100% the voluntary makes your Eman 100% الله also categorized those three people in the Quran فمنهم ظالم للنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله what are the three levels there's one who oppresses himself this one is what is one who has come with what this one has what أصل الإيمان is there what's there for him أصل الإيمان is there for him because all three of them الله promised us he's going to take them to Jannah so he's got أصل الإيمان but he's missing كماله الواجب is missing from him are you there the second one is what ومنهم مقتصد مقتصد means what the one who has come with أصل الإيمان كماله الواجب but what's missing from him is كماله المستحب and then the prophet told us ومنهم سابق بالخيراته بإذن الله سابق بالخيراته the one who has come with أصل الإيمان is there for him كماله الواجب is there for him and كماله المستحب is also there he's higher up the rank so all of those three branches that I just mentioned here are you there brothers are we all together are we all together this is where the the real discussion starts now so far what I'm saying is it making sense to you brothers yeah no right now let me read the statement of ابن القيم for you ابن القيم says ابن القيم has a كتاب الصلاة وحكم تاريقها the book of salah and the one who abandons the prayer he says وهذه الشعب منها ما يزول إيمان بزوالها كشعبة الشهادة ومنها ما لا يزول بزوالها كترك إماطة الأذى على الطريق وبينهما شعب متفاوت تعظيم ويكون إليها أقربا ومنها ما يلحق بشعبة إماطة الأذى ويكون إليها أقربا ابن القيم says there are branches in iman these branches he says منها ما يزول الإيمان from those branches there are some branches things that if you do what happens يزول الإيمان your iman will remove and it will go إيمان يزول إيمان you are no longer a believer كشعبة الشهادة like the branch of shahada what's this one this is the asal of your iman this is the asal of your iman what happens you are no longer a believer you know what if a person leaves off ونطق بالشهادة the utterance of the shahadate and he doesn't say it is he a believer he is not a believer okay so if a person comes with something that a person can remove his shahadate ومنها and from it is ما لا يزول بزوالها and there is also some branches that your iman will not fully go كتمك إماطة الأذى like if a person leaves off removing harm from the street صح what happens here if you see a harm on the street a glass and you walk by it what have you just lost as a branch of iman what branch is missing here the voluntary you are missing that this is what ibn al qayyim اهل السنة والجماعة they differed within themselves now what is they agreed that the iman is categorizing to us كماله الواجب كماله مستحب they didn't differ within themselves but they differed within themselves what is part of us of iman and what isn't meaning in other words what can we take a person out of leaving islam are you there brothers are we all together they all unanimously agreed upon they leave him off the shahada is kufr Akbar they differed within themselves اهل السنة they differed within themselves on the salah is the salah part of uslul iman if a person leaves they become the kafir or should we add it to كماله الواجب that's their discussion are we all together brothers rather اهل السنة والجماعة had even bigger difference on that they even said the four pillars of islam after the shahada the four other pillars salah, zakat, soman, hajj تكفير of them has come from some of them such as who إمامه أحمد إمامه أحمد would make تكفير on a person if he left them fasting they would make تكفير of the person if they left hajj زكات this is called المباني والاربع are you there brothers brothers pay attention to this اهل السنة والجماعة when it came to uslul iman what did they do takfir on leaving even the four pillars of islam because the shahada that's agreed upon the other four pillars remaining they differed within themselves whether it should be added to uslul iman and this is a khilaf that it is within اهل السنة والجماعة are we all together yes or no does that make sense brothers okay I want this point to be very well understood and I want you to understand this issue very well now that we've understood that there is a khilaf amongst اهل السنة this khilaf is a discussion we can have whether if you leave the prayer you're a kafir or not if a person has that opinion can we say it's a khariji اقول من اقال اهل السنة in the issue of leaving prayer because they differed within themselves if they should add it to uslul iman even if somebody adds zakat in there or even they add hajj in there or fasting in there they still are not a khariji because this khilaf is between who it's a weak opinion we can say it's a weak opinion but it doesn't take the person out of the fold of اهل السنة but anybody who makes takfir of a person other than the مباني والاربع from those four pillars of iman is Islam anyone who makes takfir of a person for leaving it for leaving it this is not about اهل السنة والجمع and they've opposed اهل السنة والجمع they've opposed what they've opposed اهل السنة والجمع that's important now how many points did I mention so far how many points did I mention first one we defined in iman وعمل we defined iman in terms of قول and عمل what was the second thing that we did we explained that the iman يتبعض ويتفاضل we also mentioned the third point was what that the شعب of the iman ليست على درجة واحدة that it's not of one level now we're going to move on to another point which is اهل السنة والجمع جوازه الاستثنائي فيه اهل السنة والجمع that you can do an exception in iman what does that mean it means if a person was to say to you if somebody asked you and said to you اهل السنة والجمع you are allowed to say اهل السنة والجمع and the reason why the person would do that is to stay away from تزكية the reason is because when you say اهل السنة والجمع you're not praising yourself by saying that you came with كماله المستحب because when you say مؤمن it encompasses it encompasses all what does it encompass it encompasses all so when you say انا مؤمن إن شاء الله they may understand from you that you're saying my iman is what is complete so the إن شاء الله are you referring to the أصل of your iman or is it referring to the كمال of your iman كماله المستحب no it's referring to the كماله المستحب that the fact that you're a Muslim you believe that somebody asked you are you a mu'min yes I believe that I believe here is أصل of iman but the إن شاء الله does that make sense و لذلك الشيخ المسامل و أما مذهب السلاف أصحاب الحديث كم المسعود و أصحابه و الثوريه و ابن عيينة و أكثر علماء الكوفة و يحمل السعيد القطان فيما يرويه عن علماء البصرة و أحمد بل حبل و غيره من آئمة أهل السنة فكانوا يستثنون في الإيمان وهذا متواتر عنهم لكن ليس فيها أولئي من قال أنا و آفاتي و أن الإيمانهم إسموا اللي ما يوافي به لعبد ربه بل صرحة أئمة هؤلاء بأن الاستثناء إنما هو لأن الإيمان يتضمر فعل الواجبات فلا يشهدون لأنفسي بذلك كما لا يشهدون لهم بالبل والتقوى الشيخ المسامل يقول في مجرد ما أخبره أن هذا المدهب أهل السنة المدهب أهل الحديث مثل ابن مسعود and his students أثوريه ابن عيينة كوفا يحمل سعيد القطان أحمد و other than him أهل السنة they all believe this they used to do إستثناء و هذا متواتر عنهم this has reached a level of multitude narration but إن شاء الله here is not regarding like the murji are trying to make it look are you there brothers they mean regarding the kamal of the iman now we've understood the أهل السنة والجماعة in iman we also touched on some things that come out of the meaning and understanding of iman according to ahl sunnat now let's speak about the deviated groups that have come out the deviated groups that have come out that have opposed أهل السنة والجماعة in this we'll take a 15 minutes break and we'll come back after that