 الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد أحبيني أخي وديني قبل أن أبدأ أريد أن أقول شيئ شاء الله وطعاله ما أريد أن أقول شاء الله وطعاله هو أن all of you know أن you've come here to seek knowledge when others have chosen to sleep and to do what fulfills their desires you've chosen to seek knowledge and to gain the understanding of the religion of Allah and this comes with a reward this itself comes with great reward our messenger صلى الله عليه وسلم he said anyone who takes a path to gain knowledge to understand the religion of Allah he took that path Allah will give him a path to Jannah the path that you came with while Allah is going to give you in return is a path to Jannah and that is what each and every single believer wants isn't that the case so whenever you feel tired or you don't feel motivated to gain knowledge remember that message that the path that you're on is the path to Jannah and then the messenger صلى الله عليه وسلم he carried on in that same hadith and he said the angels they place their wings over the student of knowledge because the angels are pleased with what you're looking for they're trying to seek لهم معقبات من بين يديه ومن خلفه يحفظونه من أمر الله you're being protected Allah sent angels down to protect you and that's not its brothers the messenger صلى الله عليه وسلم carried on saying the prophet went on to saying the angels the creatures on this earth they ask Allah's forgiveness for the student of knowledge even the fishes in the middle of the ocean they ask Allah's forgiveness for the person who seeking knowledge what you're looking for is the inheritance of the messenger صلى الله عليه وسلم what you're trying to take is the inheritance of the messenger صلى الله عليه وسلم if your father died if your mother died if your children died and they left behind a lot of money wallahi you will not miss that gathering where that money is being distributed you will make sure that you're there to take your portion isn't that the case how is it possible that you know there is a gathering where the messenger صلى الله عليه وسلم his inheritance is being distributed and you may choose not to come Allah سبحانه وتعالى He rebuked a people spoke against them who have the knowledge of this world they know the dunya they know how to work they know how to make money they are professionals but they are ignorant about the hereafter Allah said about them they know the dunya very well but they don't know the hereafter it's not a good thing that you're so concerned about your daily income your money and you go for training you try to go up the ladder in your job promotion how much more money can I make do I need more training but when it comes to the knowledge of the deen you take the back seat do I really need to learn this maybe this is trivial I don't need to know this but the dunya you learn everything because you believe it's beneficial but the deen of Allah it's very important brothers learn Allah's religion wallahi brothers Allah tells us in the Quran we came to this world today that we're in this dunya that we're in we're here for two reasons only every single thing that we do it has to serve these two everything we do it has to serve these two pay attention the first one that Allah mentioned سبحانه وتعالى is العلم knowledge you and I were brought into this world to have knowledge Allah said in the Quran الله الذي خلق سبع سماوات ومن الأرض مثلهم يتنزل الأمر بينهم لتعلموا لتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء علم الله is saying I created the seven heavens I created this the seven earth I created what is between it so you can have knowledge of my ability Allah so Allah created the seven heavens Allah created the seven earth and everything between it لتعلموا so you can have knowledge are we not between the seven heavens and the earth why did Allah create us لتعلموا so you can have knowledge number one you were created to have knowledge then call the knowledge of who Allah is saying knowledge of my ability in who I am the second is the work action this is the one that majority of the people know and Allah mentions it وما خلقت الجن والإنسة إلا العبدون I did not create the gin or the ins except to wash me the work the knowledge that you gained is now manifesting it's showing on your limbs those are the gaya the objective of your existence in this world it is not so you have a good job it is not for you to drive a nice car you're not in this world to be a project manager or to have a good nine to five job your job has to serve these two purposes you make money so you can eat and you can gain Islamic knowledge that's why you go work you work and you make money so you can implement the religion of Allah that is what it should do for each and every one of us so think about that all the time and the highest predecessors صعابة رسول الله تابعين تابع تابعين they understood that and that is what they lived by and you know what Allah did for them Allah gave them the east and the west they were controlling it these were Bedouins they were wearing flip flops they were wearing two cloths when they went to the Roman Empire and they went to the Persian Empire they didn't know how to open the castles and the palaces a Bedouin man he came to the Roman leader to give him a letter he has a stick and he has a donkey he took his stick this is the palace of who the Roman Empire he takes his stick and he punches it on the earth it's a carpet by the Roman Empire cost so much money but he doesn't know it so he keeps punching it on the floor the Roman Empire is like who are you what do you want it's a Bedouin but what did he do did he know the dunya now he only knew العلم and Allah sent the messengers for that هو الذي أرسل رسوله بالهدى الهدى the scholars they studies العلم النافع Allah sent the messengers for this هو الذي أرسل رسوله بالهدى و دين الحق is العمل الصالح العمل الصالح righteous actions نبي اللهي محمد he came to accomplish that and he came to spread that beneficial knowledge and his actions that's just a مقدمة an introduction that I wanted to give insha'Allah before we go into the lesson today insha'Allah in our explanation in the مقدمة in عقيدة we're going to talk about القواعد which is principles and we're going to speak about الأصول which are foundations pertaining to the منهج أهل السنة والجماعة the methodology of Ahlu Sunnah principles that we need to understand and fundamental points regarding the methodology of Ahlu Sunnah والجماعة these are foundations you need to memorize them and you need to know them the first قاعدة القاعدة الأولى the first قاعدة the first principle that you need to understand is أن مصدر العقيدة هو الكتابه والسنة الصحيحة والإجماعة the first قاعدة first principle that we need to understand that the methodology the belief of Ahlu Sunnah is built on and the source where we take our عقيدة from is number one الكتاب number two الصحيحة and number three الإجماعة the Kitab of Allah is where we take our عقيدة from we take our عقيدة from the authentic sunnah okay the authentic the sunnah that's صحيح authentic الإجماعة مصدر العقيدة the source means what source where is عقيدة taken from where is عقيدة taken from الكتابه the book of Allah والسنة الصحيحة the authentic sunnah and إجماعة this is Ahlu Sunnah what leaves Ahlu Sunnah do not take the عقيدة from عقل logic they don't عقيدة is textual عقيدة is what لا مجالة للرأي فيه it's textual no logic comes into place knowing Allah and the hereafter and the غيبيات the unseen it doesn't have place for any logic it's textual are we all together based on نقل good so we'll speak on this more insha'Allah later also it doesn't come from a ذوك a ذوك means senses من أمات dreams عقيدة is not taken from that and it's not taken from what a ذوك this is what it feels like this is how I feel it is this is how I feel it is or this is senses عقيدة is not taken from politics سياسة سياسة and politics عقيدة is not taken from that because this is the political reality that's taking place around the world because of that we need to believe this no عقيدة is textual we also take it from the كتاب and the سنة أهل السنة والجماعة believe whether it's متواتر متواتر means if it's multitude narration or whether it is few narration the number is little it doesn't matter عقيدة is still built on that whether the people who transmitted who narrated this hadith to us are little in number or they are large in number it doesn't matter we still take it if it meets if it meets the condition of authenticity as long as it's authentic are we all together عقيدة عقيدة means what consensus the consensus is a source of what اعتقاد for us الله says in the Quran ومن يشاكك الرسولة من بعد ما تبين له الهداء ويتبع غير السبيل المؤمنين نوليه ما تولا ونسله جهنم وساءت مصيرا الله say ومن يشاككك الرسولة anyone who goes against a prophet's path he deviates from the prophet's path ومن يشاكك الرسولة من بعد ما تبين له الهداء after guidance comes to him and look what Allah said after that ويتبع and he follows غير سبيل المؤمنين than the path of the believers he follows other than the path of the believers who were the believers when this ayah came down at that time صحابة رسول الله the companions so Allah said going against the prophet's path and going against the path of who the sahabah is number one but not only them it says believers this is where اجمع comes from we can't go against the path of the believers does that make sense when the ummah unanimously agree on something the prophet SAW said in the hadith he said my ummah will not come together on misguidance it's impossible do you believe this ummah that love to disunite that love to disunite that love to differ they're gonna unite on something what does that show you that they believe it this is what it is does that make sense so the unity of the ummah on something is an indication that it's حق because the ummah won't are we all together the prophet SAW my ummah will not unite upon misguidance now I am not speaking about majority no no no no there's a difference between the majority and there's a difference between consensus okay majority can't be wrong and the minority is right in Islam are you with me it's not the issue of majority and minority are you with me rather the Quran shows that the minority majority of the time is right when you get more than in the earth you get more than in the earth you get less than in the earth you get less than in the earth you get more than in the earth so the Quran does show that the majority is not necessarily the right way always so there's a difference between اجماع and جمهور okay don't confuse the two اجماع means everyone agrees there's no differences here everyone is I will together the types of اجماع is too there's a صريح صريح means يسيحون جيداً لكي يجب أن يكون كل من يرى. ما تعتقد؟ ما تعتقد؟ كل من يرى. هناك another time which is سكوتي which is also called غيرو صريح it's not direct أخونا إلياس يقول شيء في المحاول and when he says something he for example says this is what it is and I look at the rest of you and no one speaks no one objects everyone else is quiet and I say you all agree with him are you with me brothers? it's the second type of Ijma'a this one is disputed greatly whether it's a what? whether it's a proof so once Sahabi says something in a particular land in a particular place but we have no one objecting no one saying I differ with you silence everyone's quiet this one is a dispute Ijma'a سكوتي there's a Khilaf are we all together brothers? am I making sense? this one the dispute of whether it's a proof or not is when it is taking place at one particular timing but if it carries on and the next decade the next century comes the next 100 years come and then the next 100 years come and no one is saying anything this is called what? تطاول الزمان so Ilyas said it no one objected Ilyas passed away all of us here died next generation came no one's still speaking against what Ilyas said it's been mentioned in books it's spreading no one's objecting and then the next now they said this is a Hurjah now and there's a consensus this consensus is correct does that make sense now? now they don't differ are we all together brothers? they only differed at that moment when the Ijmaa comes or he say something and no one objects they say at that moment it's not a proof yet are we all together? because we need to verify if the rest had they may not have heard it it may have not reached them but if he said it and then it gets documented in the books and then that time finishes and then the next generation come and then the next generation come and no one is speaking about his statement in objection to it no one is objecting now this becomes what? it becomes a proof we'll say the Ummah united on the statement of Hurjah one Ilyas is the Ijmaa on this issue now are we all together brothers? I also want you to remember something which is this term Ijmaa some scholars they used it loosely okay some scholars they might say this is a Masala which is Ijmaa they might say that and then you find there's a khilaf so just because you read somewhere this Masala is unanimously agreed upon don't always think it is because this scholar in order to say there's a consent it's hard and to pierce an Ijmaa is very easy because if somebody says Ilyas said this I just need to find one person in this room who goes against him the Ijmaa is broken is there not? it becomes Jumuul and it becomes the majority and the minority one person Ahmed can break the calam of Ilyas that's it there's no Ijmaa anymore does that make sense so when some scholars they say consensus Ijmaa don't always think this is it look more into it okay brothers look what? more into it some another point some scholars when they use the word Ijmaa they don't mean Ijmaa what we understand it they actually meant Ijmaa as Jumuul majority their usage of the word Ijmaa and Jumuul was synonym like Ibn Jareer AlTabari Ibn Jareer AlTabari the great Mufassir when he uses the word Ijmaa he doesn't mean consensus that we understand now does that make sense Ibn Jareer AlTabari the great Mufassir who did Tafseer of the Quran his usage of the word Ijmaa is Jumuul majority does that make sense so try to learn the scholars their usages are we all together? it's important so one more time the first principle the first principle is according to the methodology of the people of Sunnah and Jama'a is that Masdar Al-Aqeeda the source that we take our Aqeeda from where do we take our Aqeeda from is the Book and Sunnah why? all three of these are infallible they are errorless are you with me brothers? it's infallibility the Book is infallible the Sunnah is infallible there's no mistakes in the Sunnah I will together and the Ijmaa we just said if the Ummah unanimously agree upon something this is infallible there's no mistake it's correct the Prophet said this are you with me brothers? but your Aqeeda is not infallible your Aqeeda is not infallible your Aqeeda can do mistakes today you say something and tomorrow oh Subhan Allah was wrong you come back from it, your own self are you with me brothers? also Aqeeda is based upon induction having استقراء of things being able to look at everything are you with me? like the man who said every creature when it choose the bottom draw moves what moves every creature when it eats the bottom draw moves so when you eat the top one stays still and your bottom moves he said this is what it is he followed up this is his conclusion are you with me brothers? then they saw a crocodile or alligator what happened? it puts the bottom one on the floor and it wax it with the top one show a false huh? so this man's استقراء is not it's deficient it's just because Allah has told us that it's infallible it's complete everything has been seen through it are you with me brothers? does that make sense? am I making sense? so that's why in your life while you live make your source of evidence now we're going to move on to the next قاعدة before I move on I want to say this statement this principle is very vital if anybody goes against أهل السنة in a messdar the source which they take their عقيدة from so if they don't take the كتاب and the سنة الصحيحة as a messdar as a source they leave the fold of أهل السنة straight away this is what makes you أهل السنة are you with me brothers? or he doesn't take the سنة or he does not take إجماع as a source of evidence he doesn't is he considered to be from أهل السنة والجماع question is he considered to be from أهل السنة والجماع no he's not are you with me brothers? no he's not he's not from أهل السنة he's considered from the deviated groups the question here is does proof have to be established on him or not before we say he's not from أهل السنة do we have to establish the proof on him فهل تقاموا عليه الحجة do we say first of all don't say nothing we're not going to speak about whether he's from أهل السنة or not first of all let's establish the proof and then after that if he rejects we say he's from أهل السنة are you with me brothers? so do we establish the proof against him and then we give him the title or do we give him the title before we even establish the proof on him scholars like شيخ الإسلام إبن تيميا قوام السنة أبو القاسم التيمي أبو قاسم هبط الله الإمام أحمد رحمه الله and others they said proof is not established on him because he hasn't entered أهل السنة in the first place proof will be established for him to be brought أهل السنة not to determine whether he's from أهل السنة or not does that make sense and that's the strongest view according to أهل السنة are you with me brothers pay attention to this point if a person goes against أهل السنة in the Kitab and the sunnah he says this is not evidence for me logic is where I take my deen from my عقيد is based upon my rational my logic I think and that's where I take my deen from or خبر الأحاد it's few in number narrations to me it does عقيد I don't based on it and et cetera this person is not considered to be from what أهل السنة والجماعة that's already agreed upon right that he's not from أهل السنة but is he is the proof established first and then as he said he's not from أهل السنة or he's not from أهل السنة before the proof is established on him before he's told I said four scholars أبو قاسم هبة الله اللالكائي قوام السنة أبو قاسم هبة الله اللالكائي sorry قوام السنة أبو قاسم أتايمي شيخ الإسلام ابن تايميا الإمام أحمد رحمه الله ألوس ابن القيّن they mention he is from the deviated groups and he's not considered to be from أهل السنة even before the proof is established on him but we do convey the message to him to bring him into أهل السنة we go to him and we tell him this is wrong coming to the belief of أهل السنة does that make sense brothers that's vital مصدر تلقي takes you out of the fold of أهل السنة مباشرة this is a fundamental issue what does it do it's a fundamental issue well you can listen to the statement of شيخ الإسلام ابن تايميا for you شيخ الإسلام ابن تايميا ابن تايميا he says فمن قال بالكتاب والسنة anyone who says the kitab meaning he uses the kitab as his evidence he uses the kitab as his source والسنة and he uses the sunnah والإجماع and he uses the consense what does this say فهو من أهل السنة والجماعة he's from أهل السنة والجماعة you can't say to him you're not from أهل السنة والجماعة because you don't like my sheikh or you don't agree with my sheikh does that make sense brothers it's vital again it's another point this individual has taken the kitab and he has taken the sunnah والصحيحة and he has taken the إجماع and the as what as his mess down and he has taken the sunnah and what this is his evidence are you with me brothers مباشرة and this man has come through into أهل السنة for هو من أهل السنة are you with me brothers even if he's not in your inner circle or he's not with your group or he's not with your جماعة or he doesn't retweet your your statements and your quotes for هو من أهل السنة whether you like it or not والدالكة brothers والله one thing we have to understand شيخ إلمان محمد he said إخراج الناس عن السنة شديد taking a person out of أهل السنة he said إخراج الناس taking a person out of أهل السنة he's a شديد it's a severe issue it's a dangerous issue that when you are looking into a matter the principles of أهل السنة and if you don't know then don't busy yourself with what you don't know القاعدة الثانية the second قاعدة we're gonna now go into القاعدة الثانية we're gonna go into القاعدة القاعدة الثانية the second قاعدة القاعدة الثانية أن المرجع أن المرجع في فهم الكتاب والسنة أن المرجع في فهم الكتاب والسنة هي ما عليه السلف الصالح the second قاعدة it's very important we've just spoken about where do we take our evidences from where do we take our عاكيد from الكتاب والسنة and what والإجماع and how do we understand the سنة and how do we understand the إجماع how a person gives us a calam a statement of Allah in the Quran a person gives us a hadith of the Prophet ﷺ how do you understand it are you with me brothers this point is vital this issue is vital this point is very important reason is because today the concepts that are being pushed that the religion of Islam needs to be reinterpreted what does it require it needs to be reinterpreted we need to revolutionize Islam and look at the text what's the right way of understanding it we don't need that as أهل السنة والجماع do we need that we've already got a way to understand the Quran and the سنة and that is based on whose understanding it's based upon ما عليه سلاف الصالح and مرجع the reference point in understanding the كتاب and the سنة understanding the كتاب and the سنة is what بما عليه سلاف الصالح that which the pious predecessors are upon we have to we have to look at the pious predecessors how they understood this text so if a person brings you an ayah from the Quran and he says to listen when he says this is what Allah means we'll say wait who said this is what Allah means from the سلاف الصالح that's your golden question don't let somebody just throw an ayah at you say who from the سلاف الصالح understood the ayah like this who from the سلاف الصالح understood the hadith like this are we all together brothers why the reason is they have more knowledge in the Arabic language than we do we have pure Arabs who understood the language of the messenger the Arabic that has reached us today is diluted has changed as over time it started to change that's why grammar was placed when he said أول من ألف في الكتب وغيه كان له سليقة مثل الذي للأرب من خليقة the Arabs they already knew the language so this language that the messenger is talking they understand it better than you even if you are an Arab the Arabic that you speak and what they spoke their one is the elite language the pure one are you with me brothers that's the first reason the issue pertaining to the Arabic language number two they saw the revelation come down they saw the surrounding these are these are eyewitnesses if a car accident happens who do you listen to who does the police ask to report from the eyewitnesses of somebody who comes hours later let alone years later or centuries who does the police take the eyewitnesses those who saw the incident who saw what happened and saw what took place are you with me brothers does that make sense the Arabs are eyewitnesses they saw the prophet they knew what was happening the environment, the situation so when they inform us they're talking about what they saw are you with me brothers third reason is their heart was better than our hearts they did not have any hidden agenda are you with me brothers for us the person looks at the eye and says I'm working in my favor forget it and you bring another eye supporting him and you'll push that forward the companions they were sincere creations of Allah their hearts was pure and they had no hidden agenda so when it came to the text the Kitab and the Sunnah it was based upon what will take them closer to Jannah and hereafter how many times did Omar and Abu Bakr and the Sahabas do a mistake and they came back from it are you with me and we find that a person might do a mistake he knows he did a mistake but instead of coming back what does he do he still carries on in that road when he doesn't understand to come back if your intention was Allah and that's what you were doing it in the first place then coming back to Allah is not a problem Sahaba were innocent and sincere are you with me brothers so for those three reasons mainly that we mentioned the understanding of these people is great not to mention Allah سبحانه وتعالى he praised them look Allah mentioned in his eye Allah says الله سبحانه وتعالى أولون من المهاجرين والأنصار I asked you guys is anyone of you here from the Muhajireen are you with me brothers is anyone here a Muhajir from the Muhajireen here you might have done hijra from India or the UK but I mean here a Muhajireen the companions who migrated are you from them no so we lost this golden opportunity it wasn't written for us انصار are we from the Ansar are we from the Ansar Allah mentioned the third type of people واللدينة تبعوهم and those who follow them this is where we can come in واللدينة تبعوهم those who follow them this is our opportunity brothers look what Allah says after that رضي الله عنهم Allah is pleased with three parties the Muhajireen and those who follow them that's the people Allah is pleased with I think it's Surah Tutoba ayah 99 it is Surah Tutoba but I think it's ayah 99 or ayah 100 pay attention here now you can only be from the third party that's when you get that statement of Allah رضي الله عنهم Allah is pleased with you then are you with me brothers if you don't get to become the followers of the Ansar which is the Salaf then you're going to lose out from being those who Allah is pleased with so when you understand an ayah when you understand a hadith base it on the understanding of the companions of the messenger صلى الله عليه وسلم okay we're going to now go into the next point Insha'Allah القاعدة الثالثة قاعدة الثالثة is أن أصول الدين كلها بيانها النبي صلى الله عليه وسلم قد بيانها النبي the third قاعدة أهل السنة والجماعة ورقان is أن أصول الدين the fundamental matters of the religion the foundational issues of our religion قد بيانها النبي the prophet clarified it بيانا كافيا شافيا شافيا شافيا the messenger صلى الله عليه وسلم he clarified everything for us pay attention to his brothers it's not like the religion of the christians what are the religion the most fundamental thing of the religion is divinity of who عيساب المريم it's an issue for them it's trinity a fundamental issue for the christians yeah is it they can't explain it to you is what makes your christian trinity true or false explain it then tell me what it is they can't explain it then how is it that the thing you have to believe in order to become a christian is not clear are you with me brothers does that make sense our religion anything that's fundamental that you have to know islam has clarified it for you what has not been clarified for you is not a fundamental issue you don't need to know that the religion doesn't need you to know that are you with me brothers الله says in the Quran اليوم أكمل لكم دينكم today I have completed your religion for you وأتمنط عليكم نعمتي and I have completed my blessing on to you وراضي لكم الإسلام دينا and I have become pleased with islam as your what as religion islam as your religion islam clarified everything everything is clear ولي دارك ألوك على the prophet he said the prophet said I left you on a path what's this path that this path has no night just stay clear this day is clear right I left you on a clear path there is no night there is no night أبي ذر رضي الله تعالى عنه يسلقت توفية رسول الله صلى الله عليه وسلم وما طائر يقلب جناحيها إلا ذكر لنا منه علم الله أكبر أبي ذر he said the great companion he said that the messenger died وما طائر and there is no bird in the sky يقلب جناحيها فلابس its wing except he told us something about it what is he trying to say here look at the Quran and the sunnah the prophet told us so much about the bird did he not say to him لو أنكم توكلتم على الله حق التوكوله لرزقكم كما يرزقوا الطير تجموخ ماصمة روحة بطانن if you will lie on Allah the way that the bird will lies on Allah it leaves with an empty stomach it doesn't know where to get its risk from but the bird goes but the bird goes the bird goes and it flies not knowing where it's going to get its food from today it doesn't know but it relies on who الله and it comes back for not only food for itself but food for who for its children it has food for it I want to mention a beneficial point which is that this concept of having big reliance on Allah if you look at us today we went through the longest stages or we've been through stages sorry in our lives where we were not in any control of how we live Allah was controlling it if you look at when you were in the womb of your mother who was providing for you when you came out and you came into this world who was best feeding you looking after you and feeding you now that you have become something and you are far from this earth and this tall and this strong you think you can take control of your affairs alone no one lie this is something you have to ponder over the affairs are still in Allah's hands it's in His hands سبحانه وتعالى the one who took care of you in the womb of your mother when you were sibling when you were a child a little kid Allah took care of you سبحانه وتعالى now that you're at this age He's still the one that's going to take care of you سبحانه وتعالى that the provision for the person is in where is in the sky and if you think of the bare minimum the poet he said he said he was talking about what can take a person's hunger away if a person today went and he took a dry bread and he took water and he broke it and he ate the dry bread and he drank water after it after a period of time would he be filled up would he be full from it yeah he will be full from it he will become full from it the one who eats in a 5 star hotel who spends so much money both of us are full at the end of the day we're both full are you with me brothers so why am I too stressed what you have to understand from this حديث that Abu Dhar is saying that the prophet clarified everything for us there is not a bed that flaps its wing except the prophet SAW he told us something about it سلمان الفارسي the pageant companion he said أهلو كتاب the people of the scripture they came to him and they said to him لقد أخبركم رسولكم your messenger has informed you everything سلمان الفارسي he even told us when we go to the toilet how to deal with our call of nature he told us he told us not to face the qiblah he even told us how many objects that we should use when we're doing our call of nature if the messenger taught the companions how to use the toilet will he forget will he forget the fundamental issues of the religion I ask you this brothers would he he's told them everything everything that they need to know so our religion did not leave a path that will take you closer the prophet SAW مام النبي بعثه الله إلا كان عليه حقا أن يدل أمتر على خير ما يعلمه لهم every prophet it was an obligation on him to convey to his people any good that he knows that will get them closer to Allah and that will take them to Jannah every prophet had to tell his people and maybe Allah did he do that did he tell us about every path every road that can take us to Jannah did he tell us he told us when they look at the Quran and when they look at the sunnah they know that it's that the religion is good and it befits every situation and every time are you with me brothers and the reason why some people say my solution is not in the Quran and the sunnah so I have to go to psychologist and I have to read this and I have to read that it's not because it's not in the Quran والله it is and not because it's not in the sunnah it's because our understanding has become so less and our comprehension is so little that we think it's not there are you with me brothers the third قاعدة the third principle is the fourth one right okay the fourth one okay that was the those three are the three most I will stop there inshallah those three and now we'll go into we'll go into the other subject inshallah anything which I have said that was wrong or incorrect is from me and Shaytan and my Allah his messenger is free from it سبحانك اللهم بحمدك اشهدوا لا إله إلا الله ها تطاول الزمان what right for you تطاول الزمان تطاول means the continuation and the carrying on of a time تطاول الزمان تطاول الزمان so some people they say to you اجماع السكوت is not a hujjah like that نعم it's not a hujjah but if there's a tatauli zaman it's a hujjah according to the اجماع of the ulama افضل قياس قياس in عقيدة is no place but in fiqh yes okay نعم we use qias as a source of evidence are you with me but it has to meet the qias which is accepted in fiqh is not there's two types of qias we don't give it no consideration are you with me and that's the qias of who what did he say ادم is made out of clay I am made out of fire fire is better than clay this is a qias but it's a qias first are we together brothers that's not the type of qias we're talking about we're talking about the qias that meet a conditions the first condition is the first condition is and there's a farah and there's a illa okay all of this will speak about it in more details for example alcohol okay did the prophet say so as time went on new substance was seen we started to see cocaine cannabis and things like that okay the prophet didn't say that this is liquid and this is powder so the asal here is the khamar that we have the asal is the one which is the khamar the farah is what the drugs that we have okay but what's the reason why the messenger prohibited the alcohol what was the illa is that it intoxicates right is the intoxication found in the drugs when the illa is shared between the two this qias is good we have a farah we bring it together we now follow the correct method this qias is right so now what we say is the fourth thing is which is the ruling the ruling becomes what truck does that make sense brothers this is the qias we apply this and inshallah it will speak about all of this in okay brothers yeah okay good very important point first of all this concept of dividing the religion into usul and furu'a okay will dividing the deen into what usul and saying that religion has things that are fundamental and furu'a okay dividing the religion into usul and furu'a okay dividing the religion into usul and furu'a they say that the first people who introduced this concept were the mu'tazila and the first people to say that the religion has foundations and the religion has furu'a if you read sheikh al-islam if you read ibn utamiya's works if you read ibn utamiya's works you realize that he's against the idea of dividing the religion into furu'a and usul and in other places he's actually saying usul and furu'a himself ibn utamiya so in some places he's objecting and he's rejecting and he's refuting the concept of dividing the religion into usul and what and into furu'a and in other places he himself is saying this is usul in the deen and this is furu'a from the religion so after looking at the works of ibn utamiya you realize what he's trying to say is the following okay you're listening brothers what he's against is those people who say عقيدة العقيدة is a usul and الفق is what are you with me brothers because within thick there's what usul he hates the idea that you make all the thick furu'a within thick there are issues which are usul from the mental issues such as صلاح زكاء they are pillars of islam and they are not furu'a because it's a thick issue no problem can we say that it's a fundamental issue when you find in كتب العتقاد they brought the one who leaves the salah is a kafir or more they dragged it into what are you with me brothers المسع على الخفين wiping over your socks is that a thick issue but why do you find in books of عتقاد it's a fundamental issue because this is what the sunni and shia are different it's a symbol of sunnism and shia I don't believe wiping over your socks they wipe over their legs are you with me brothers am I making sense جيهد is it عقيد the issue or is it a thick issue it's a thick issue but it's a fundamental issue are you with me brothers are you with me brothers but it's a fundamental issue that got dragged into عقيدة are you with me brothers so this is where it's talking about and this is the point that he's trying to drive home not to say that فق is all فروع and because it's فروع there can be difference of opinion regarding it no there are issues in فق that don't tolerate and don't accept difference of opinion does that make sense even though they are فق does that make sense now here ish says issues that some of the scholars like شيخ الإسلام تيميا he put under عقيدة as فروع did the process of seeing Allah in this world this issue the companions differed on so they differed in a فرع issue not in the fundamental issues of عقيدة are you with me brothers okay if your family cry for you will you be punished in your grave I shall reject this anyways the scholars they try to reconcile between the speech of عايش رضي الله but you find those issues did the mess in this year so even though it's an عقيدة related issue but it's a فرع they never differed on the will Allah be seen or not that's a fundamental issue are you with me brothers am I making sense so don't say the sahab is differed in what because when you say the sahab is differed in عقيدة the overwhelming majority of issues of عقيدة are what are you with me never say that the sahab is differed in عقيدة rather what you say is the sahab is differed in a مسئلة من مسائل فرع are you with me brothers because that statement of saying that the sahab is differed in عقيدة is a calam which is more important it gives weham to the people that you can differ in عقيدة are you with me does that make sense and sheikh al-islam ibn u'athameen and others they point that out and you say that does that make sense if the person takes the Quran and the sunnah and he takes the sunnah and then after that he differs on what they meant and what were they saying this مسئلة does not take the person out of the fold as long as he is taking the Quran and the sunnah and that which the salaf were understanding as the text then if the conclusion goes against what the salaf said then of course he is going against the salaf if he is contradicting what the salaf said an application he is applying it different to how they applied it then naam he is wrong if he misunderstood it then proof will be established against him okay you see i distinguished between the issue of i put it on one issue and i put it under the first one i said the person leaves the fold of the sunnah straight away but he understands that the salaf is another issue it's another discussion naam he doesn't leave the sunnah because he is saying the sunnah he himself is saying that he can't take him out but sheikh ul islam ibn Taymi said anyone who does love allegiance and hate based on an individual or the statement of an individual sheikh ul islam ibn Taymi he said this person becomes a this is what a hizb is right what's a hizb what's a hizb now what does it mean hizb means partinism right this is what even if this person keep saying i'm fighting against hizb it still doesn't take it away from him that he is a hizb now why because the only individual whose statement we base love and hate on he is the only human that we do that everybody else his cannot be based on what الولاي والبرا إمام some of other do not like them do you know anyone greater than إمام أهل السنة who is the bukhari who is the imam bukhari do you see the fact that your silence means would you ask us about bukhari bukhari he himself at his time there were people who didn't like him like who إمام أهل رحمه الله he did not like him إمام أهل السنة and no one said you don't like bukhari that means you don't like the sunnah are you with me brothers إمام الشافعي his title was يحي بنعمعين يحي بنعمعين did not like شافعي he refuted him or he spoke against him يحمد بنعمل when he was told that يحي بنعمعين is speaking against an إمام الشافعي he said he doesn't know who شافعي is but then يحمد is still with يحي بنعمعين and they are still together and no one said you are defending a person who I spoke against are you with me brothers and that requires if you look at two scholars go to the tarjama of محمد نصر المروزي محمد نصر المروزي he argued with ابن منده they were both going at each other because they are contemporaries each person was correct in the other person and look what he said this is who محمد نصر المروزي he said we take down محمد نصر المروزي and we take down ابن منده because of what they said against each other what will remain fast in terms of the religion how many knowledge did محمد نصر المروزي transmit to us and how much knowledge did ابن منده transmit to us should we take them both their whole knowledge a lot of portion of knowledge is going to go because both of them what they had against each other has nothing to do with اقران يطوى ولا يروى the statements of contemporaries they are tossed over the shoulder they are not given a weight as long as the differences is based upon what personal issues okay scholars never gave it that much weight and wallahi one thing I'll tell you this even that all of the scholars fought ever through history there was always tenafus there was people going at each other righteous people wallahi I never read in history students getting involved underline that point historically this issue of scholars refuting each other was always present but never at the time of never do you see the students getting involved and speaking I don't even think can they be given the title of being called students but let's use a loose term and say they are students of knowledge getting involved speaking about these issues that are greater than them it's a ضرر نحام that comes from it only Allah knows نعم we take both no it does not it does not affect authenticity of the hadith if a hadith is mutawatir or a had we will take in our عقيدة and it does not affect authenticity authenticity and whether a hadith is صحيح and mutawatir and a had are two different it only looks at five things when it comes to authenticity five things we will speak about that when we speak about the introduction of hadith not whether it's mutawatir or a had mutawatir and a had are authentic they are accepted if the جمهور is majority the majority can be right or it can be wrong لكن إجماع which means everybody agreed there is no difference here this is a proof are you with me brothers it's a what it's a proof but if it's جمهور majority we still look into it we might agree with the جمهور or we might even differ with them because we might say the دليل it's not on their side okay the majority of the scholars said this that's what it means that's what it means okay we are going to now start the علوم القرآن