 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي 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 بيحسانين إلى يوم الدين أما بعد نحن في اكتصار او في اكتصار او في اكتصار of the book مختصر في أصول العقائد الدينية رتبع العلامة عبد الرحمن بن ناصر السعدي رحمه الله تعالى إن شاء الله تعالى today is going to be our last lesson بإذن الله الكريم نتحدث عن مسألة مرتكب الكبيرة and the groups that have deviated from Ahl al-Sunnah what they believe We mentioned what the Khawarij believe and the author states what the Khawarij believe and also what the Mu'atazila believe So insha'Allah we are going to carry on from there بإذن الله الكريم و لا يطلقون عليه الكفرة كما تقوله الخوارج أو ينفون عنه الإيمان كما تقوله المعتزلة as you can see he speaks about the issue of the belief of the Khawarij a deviated group who went against Ahl al-Sunnah and the group the belief that they have regarding the مرتكب الكبيرة and the person who does the major sin So what do the Khawarij do The Khawarij يطلقون عليه لفضل كفر They place the word kufr on the person So they say that the person is a kafir by doing a major sin As for the Mu'atazila as the sheikh says ينفون عنه الإيمان They negate the iman from him but they don't give him the word kufr So they both say the same on one thing Here right now which is they both negate the iman from the person They both do لكن The Khawarij choose to place kufr on you after that Whereas the Mu'atazila They take you out of the iman But they don't place you into the دائرة الكفر The Rome of disbelief So what do they do They say you are a station between the two stations The two stations for them here is what إيمان and كفر You are a station in between Which is منزلة تبين المنزلاتين But what about the day of judgment They say the Mu'atazila say خالد مخلدا في النار The person will stay in the house forever The Khawarij also say The person will stay in the house forever And then the خلاف Between the two of them Is really what خلاف اللفضي It's a khilaf of wording It's a dispute An argument that's based on wording But the نتيجة The outcome and the result are both the same Which is that the person will stay in the house forever And they also both agree That the negation of iman should be done That the iman should be negated from the person They both agree upon that So this is what the Khawarij And the Mu'atazila believe They say لا ينطقون عليه الكفراء أهل السنة والجماعة Don't place a kufr on you كما تقول الخوارج Like the Khawarij too أو ينفونا عنه الإيمان Or they don't negate from you كما تقوله المعتزلة As the Mu'atazila say They don't do that بل يقولون هو مؤمن بإيمانه فاسق بكبيرته فمعه So this is أهل السنة والجماعة now Now we learn what the Khawarij believe We also learn what the Mu'atazila believe Which is a deviated group What is أهل السنة والجماعة believe The فاعل الكبيرة The مرتكب الكبيرة The one who does the major sin What do they believe They believe he's a mu'min بإيمانه he's a mu'min Based on the iman that he has فاسقون He's a criminal and a transgressor So the major sin that he has is acknowledged in the sense where it reduces and it defects Sorry, it affects his iman But also his iman is not fully stripped from him عرفتم؟ His iman is not stripped from him Now the sheikh mentions what's with him What iman is with him فمعه مطلقوا الإيمان Now it's amazing and it shocks me That the people will talk about the belief of the خوارج And they'll talk about the belief of the معتزلة They'll speak about the مرجع Some people would label another person another أهل السنة أهل السنة They'll say he's a خارج The brother is a خارج Simply and easily And another person will say فلان أهل السنة والله he's a مرجع فلان is a مرجع And if you ask an individual Do you know مطلقوا الإيمان And إيمانه المطلق What's the difference Based on أهل السنة What's the difference And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق And إيمانه المطلق لو لم تكن تعرفين المتواجدين في كيف يستخدمون أهل السنة والجماعة. هل أنت مع أخي؟ فالشيخ يلكون أن يقول مؤمن بإيمان فاسقوا بكاميرتي فماعه مطلق وإيمان مطلق وإيمان هو مع هذا المجرد. فقط يتكلم في مجرده. ماذا مطلق وإيمان؟ مطلق وإيمان يعني أصل وإيمان. يوجد مطلق وإيمان. فعندما مطلق يذهب before إيمان فعندما يقول مطلق وإيمان. ماذا يعني؟ يوجد مطلق وإيمان. still come with it! Good! Are you with me? اليمان. انظروا للشيخ. مؤمن بإيمان فاسقوا بكاميرتي فماعه مطلق وإيمان وأما الإيمان المطلق. فماعه مطلق وإيمان. وأما الإيمان المطلق ينفع عنه. So he uses both terms. مطلق وإيمان يعني أصل وإيمان. أصل الإيمان is with him. إنه still a believer و أما الإيمان المطلق الإيمان المطلق means كامل الإيمان the complete Eman the complete Eman then that is what it's deficient his Eman is not complete it's deficient يون فا عان و ينجده from you so we will say to you that you have مطلق و الإيمان but you don't have الإيمان المطلق if you come with major sins right brothers that's what أهل السنة والجماعة use and that's the term in which they place on the person who comes with the major sin and as we mentioned last lesson we said something last lesson what did we say we said within أهل السنة they differ on the matter and the thing that أهل السنة والجماعة differ upon is are you there brothers is that is the person called a Muslim or a Mu'min are you there brothers pay attention here so one view of أهل السنة والجماعة what did they say he's a Muslim that's one view within أهل السنة the second view is they say no is مؤمن بإيمانه فاسق بكبيرتي أن لا خلاف اسخد خلاف لفضي it's a خلاف لفضي it's a خلاف لفضي why is it a خلاف لفضي they both believe the مرتكب الكبيرة is not a person who loses the faith in the belief of إيمان now one thing you also need to remember which is that in the نصوص الكتاب والسنة when the Prophet says والله لا يؤمن بحول the person who لا يأمنوا جاروا بوائقه that your neighbor doesn't find safety from you مثلا فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليمة لا يؤمنوا وحدكم حتى يحب الي أخي ما يحبوا لنفسي لا يؤمنوا وحدكم حتى يحب الي أخي ما يحبوا لنفسي all these narrations when إيمان يزني زاني يزني وهو مؤمن صح these evidences which we see where إيمان is strict from the person لا يؤمن لا يؤمن is being said are you with me brothers he doesn't believe ألو السنة والجماعة believe that لا نغيشة of the iman can either fall into some of the evidences can be the foundation of the iman goes the person can disbelieve for it or when your iman is being shipped from your the text that say you don't believe are you with me brothers it refers to كماله الواجب كماله الواجب never do أهل السنة والجماعة believe that the negation of iman comes and it's meant by كماله المستحب that's the belief of the مرجع the مرجع are the ones we believe that when the negation comes كماله المستحب على السنة والجماعة believe it's either أصل الإيمان that's the negation or كماله الواجب those are the only two he can fall into those are the only two that he can fall into نعم so إيمان المطلق what do we say it means كامل الإيمان the complete إيمان as for مطلق الإيمان أصل الإيمان is with him now the question is what's the كبيرة what is a كبيرة so when we say مرتكب الكبيرة we have to understand the reality and the real meaning of كبيرة means صح فحد الكبيرة the definition and the the meaning of كبيرة is that إن الكبيرة تشر عن it is ما نهى عنه anything that that the شريعة prohibits and says it's impermissible على which التعظيم in a manner which makes it big magnifies it is it is كبيرة is what the شريعة prohibits على which التعظيم makes it great because what does Allah تبارك تعالى He says إن تجتنم كبائر ما تنهون عنه نكفر عنكم سيئاتكم وندخلكم متقرا كريمة سورة النساء 31 نعم لقد فعلتها كبيرة إذا تذهب إلى الكتاب في السنة تجدوا أكثر 30 طرق وطريق في which تجدوا نعم وبهذه وبهذه الأصول يحصل الإيمان بجميع نصوص الكتاب والسنة ويترتب على هذا الأصل أن الإسلام يجب ما قبله وأن التوبة وما قبلها وأن من ارتد ومات على ذلك فقد حبض عمله ومن تاب ومن تاب تاب الله عليه فالشيخ رحمة الله يقول بهذه الأصول all those fundamentals and points that have been mentioned يحصل الإيمان do you want to have الإيمان do you want to have faith with all those fundamentals and all those من نصوص الكتاب والسنة when you believe in all the textual evidences that are in the Kitab and the Sunnah ويترتب على هذا الأصل one of the things that is built on this foundation is أن الإسلام يجب ما قبله that coming into Islam will nullify and it will get rid of everything that you done before it if you were committee before Islam if you were fornicator if you were adulterist if you were idol worshipper if you were disability your parents if you murdered somebody whatever it may be the شريع is coming to Islam will get rid of all of the things that you've done before وأن توبة تتجب ما قبلها and the توبة will also get rid of everything which you done before it so some people what they do is this statement وأن توبة تتجب ما قبلها they attribute it to and this is what this is من الغلب it's from the mistakes that some people fall into وأن من تدأ and anyone who apostates ومأت على ذلك and he dies so pay attention a person apostates does all of these actions nullify straight away it's a خلاف لكن القول الراجح the strongest opinion is that if a person apostates from Islam his actions are not nullified until he dies until he dies فقط حبيط عمله then once you die then you actually don't wanna fight ومن تابة and anybody who repents تاب الله وعلي الله تبارك وتعالى will accept your repentance in the sense where if the person repents and comes back to Islam are you with me brothers for instance let's say how many times is Hajj obligatory on a person in their lifetime once in a lifetime right so let's just say a person done Hajj somebody done Hajj and they apostated and then before they die they repented they repented do they have to come back with Hajj do we say that the Hajj that you did has gone null avoid you have to come back with Hajj or they know all their righteous deeds come back again are you with me and also the fact that they apostated and they left Islam are you with me and they left Islam and they've now repented from it and they came back to Islam Islam accepts their repentance woman تابة تاب الله وعليه anyone who repents الله تعالى accepts their repentance the repentance is accepted so if you come with كفور and you come with معصية you come with disbelief or you come with a sin and then you repent to Allah تعالى تعالى you need to remember while still alive in this world it's all forgiven as for كفور is not forgiven the day of judgment as Allah سبحانه وتعالى He says الله لا يغفر أن يشرك به ويغفر ما يدول ذلك لما يشاء بور الله تعالى فاكيف is why else you're in this world if you come with كفور this world and you repent from it repentance is accepted is accepted نعم ويرتبون أيضا على هاد الأصلي when the sheikh says ويرتبون أيضا على هاد الأصلي and they build upon this أصل what does he mean this أصل he means إيمان the reality and understanding of إيمان أهل السنة built something else on it are you with me brothers when the sheikh says ويرتبون أيضا they build on على هاد الأصلي on this foundation they built something else on it which is what which is going to mention but في حققتي إيمان he's talking about so if you really want to be a person who comes with the مسمى الإيمان the إيمان أقول to أهل السنة come with the sheikh says there's something else we already spoke about one which was what we already spoke about what الإيمان أقول وعامل الإيمان أقول وعامل that was we said if you don't come with that you have not come with what you haven't come with إيمان based on the definition of أهل السنة والجماعة that the إيمان أقول القلب أقول الإسان right أعمل القلب على ستون الشعبة بضع وسبعون الشعبة we said ستون is better بضع وسبعون الشعبة أعلاها قولوا لا إله إلا الله وأنها إماطة الأدى عن الطريقة والحياة الشعبة we said والحياة الشعبة من الإيمان so we said this hadith compiles all combines and gathers all four types of what we mentioned from قول القلب قول الإسان العمل القلب العمل الجمال then we said the person needs to come with is that يزيدوا الطاعة وينقصوا بالمعصية that the إيمان increases with obedience and it decreases with what this obedience that was the second thing that we mentioned and we mentioned many آيات for it ويزداد للدينة ويزداد للدينة آمنوا إيمانا الله increased the believers إيمان وصول الله سبحانه وتعالى you know he says in many آيات والدينة والدينة يقولون وإذا ذقل الله واجلت قلوبه وإذا تليت آيات زادتكم إيمان زادتكم إيمانا وعلى ربما تكون so many evidences اللذين قال لهم الناس إن الناس قد جابعوا لكم فخشوا فزادوا إيمانا وقالوا حسب الله ودعب الوكيل so again this is like that and also the fact that إيمان decreases we said مراء منكم منكرن فليغيروا بيدي فإن لم يستطع فليسان فإن لم يستطع فبي قلبي وذلك أضع عافوا الإيمان they said مراءيتوا الناس قصاتوا عقلين ودينين صح even that إن شاء الله it can be used as an evidence for the backs of إيمان فيه ما فيه it's not strong enough but that إن شاء الله we'll discuss it in our explanation كتابوا الإيمان إن شاء الله more in that now the sheikh is going to go to the next point that we spoke about which is the issue of الاستثناء the issue of what الاستثناء في الإيمان now which is the 13 remember we mentioned that in the beginning right we spoke about الإيمان القولوا عمل يزيدوا رطاع وينقصوا بالمعسير which was those two and now they don't talk about the issue of الاستثناء now ويرتبون أيضا على هذا الأصل صحة الاستثناء في الإيمان so here this is the مسألة الاستثناء في الإيمان and that means when the person comes with أنا مؤمنون إن شاء الله I am a believer إن شاء الله and what we said is باستثناء باستثناء جواز الاستثناء في الإيمان what is it like لا باعتبار أصله it's not based upon the أصل of the إيمان no no it's not الاستثناء إن شاء الله it's not based upon أصل of the إيمان this doesn't mean that and why do اهل السناء جواب and why do they allow why do they allow the person to come for a person to come with أنا مؤمنون إن شاء الله why because of many reasons but from those reasons is the issue of that nobody's إيمان is complete no one should claim that the إيمان is complete by saying that I've done all righteous actions and I've left of all prohibited things that's something hard to claim that I do فعل جميع باعت all acts of obedience I've done them and I've stayed away from all prohibited things this is hard so that's the first reason the second reason is they believe which is the acceptance is with Allah القبول عند الله الله is the one who accepts as Allah says in the Qur'an إلا ما يتقبلوا الله من المتقين الله is the one who accepts from the righteous people so they are ones who know that this action that they've come with even if they've done all of that which was told for them to do and they stayed away from all of the things they were told to stay away from they still believe that whether it got accepted or not that's in the hands of Allah تباركة وتعالى and the third one which is the last one which is خوفو is to be scared خوفو من تسكية نفس is to be scared of praising yourself and that's what they're running away from as Allah سبحانه وتعالى يقول فلا تزكوا أنفسكم هو أعالبوا بما نتقع don't praise yourself because Allah knows so the issue of استطناق في الإيمان we summarized it there إنشاء الله يتعالى يهز لها جدور there's so many branches that come out of it متفرقة there's so many points that come out of it and we are not trying to now go into that issue and deal with it from all angles نعم so we will leave that point for now there and that's good understanding that we have regarding it نعم فيصح أن أن يقول أنا مؤمن إنشاء الله لأنه يرجو من الله تعالى تكميل إيمانه فيستثني لذلك ويرجو الثبات على ذلك إلى الممات فيستثني من غير شك منه بحسول أصل الإيمان this is as I mentioned the issue is not أصل الإيمان so when he says that إنشاء الله إنشاء الله that you're saying أنا مؤمن إنشاء الله لأنه يرجو من الله تعالى تكميل إيمانه you're actually hoping from Allah that Allah completes your إيمان that's what you hope ويرجو الثبات على ذلك and you're hoping that your firm steadfast upon it until the day of judgment فيستثني من غير شك منه and you're not upon doubt بحسول أصل الإيمان that the إيمان is the كمال الأجياء ويركو to when و you say أنا مؤمن إنشاء الله that I believe إنشاء الله ويرتبون أيضا على هذا الأصل أن الحب والبغض أصله ومقداره ومقداره تابع الإيمان وجودا وعدما وتكميل ونقصا الشيخ رحمه الله يراتبون أيضًا أهل السنة والتماع أيضًا يقوم بعمل حقيقة الإيمان الإيمان الحقيقة هو آخر أشياء التي تعرفتها الحب والبغضة أحبه وحبه وهي يقول أن الحب والبغضة أصله ومخداره أصلاً فعلاً من أحبه وحبه أو أحبه وحبه نعم ومعال الأمور love and hate التي تكون لديك من أحد كل هذا هو تابع الإيمان يتبقى من الإيمان لأنه يجعل مهم أحبه وحبه أنه يتبقى على إيمان أنه يتبقى على إيمان ودودًا وعدمًا محبه وحبه وحبه ومحبه وحبه هذا هو ما يتبقى إذا كان إيمان محبه فأنا أخبرنا كيف محبه ومحبه ومحبه ومحبه أحبه ومحبه وتكميلة ونقصة وكيف محبه محبه ومحبه ومحبه ومحبه إذا كان إذا سوى شخص سوى شخص وإذا كان إذا سوى شخص لذا might find two Muslims one is إيمان is very high your love for him is high there's another believer who is even is low your love for him is less your love is for him less صحيح so the love and the hate is all based upon what your love and your hate is all based upon what إنه مباشر من الشخص يمان. إنه مباشر من الشخص يمان. إذا كان الشخص يمان ، ماذا هو your love for him؟ إنه مباشر ، لا يمكنك أن تشبه love for him ، إذا كان يمان. صحيح؟ لكن إذا كان يمان مباشر ، your love for him is extremely low. إذا كان يمان مباشر ، then your love for him is very high. هذا what the Qabia and the point he is trying to mention here. نعم. ثم يتبع ذلك الولاية والعداوة و لهذا من الإيمان. الحب في الله والبغض في الله. والولاية لله والعداوة لله. هؤلاء الحب والبغض والولاق والبراء. هؤلاء هؤلاء are synonyms. هؤلاء are synonyms. هؤلاء are the terms which are similar in terms of meaning. و وضع الحب في الله والبغض في الله. one of the greatest branches of iman is to love for the sake of Allah and to hate for the sake of Allah. و تعالى. So a person loves a person based on what? The person is iman. And he hates the person based on the person's disbelief or the person's sins that are with them. So look at this. The حب it has kamil and it has naqis. Are you there? Or what we would say is حب تم and حب ناقص. The same is with what? براع. Sorry. و لا. Which is allegiance. The allegiance here can be allegiance which is what? The allegiance here is تم complete or it can be naqis deficient. All of that is based upon. All of that is based upon the person's iman. بحسب ما يقول من الإيمان في العب دي. You have. و بحسب ما يقول به من المعصية يبغض. نعم. و يترطب على الإيمان ولا يتم إلا بأن يحب لأخيه ما يحب لنفسه. و أيضا. أحد الأشياء التي تقوم بأخذها هو أن الإيمان is what؟ و يحب لأخيه ما يحب لنفسه. تحب لأخيه ما يحب لأخيه. لذا. This is based upon the حديث of Anas Mnemonic which you find in سنة النسائي. و صحيح بنحبان. أن أخيه إيمان is not complete unless you love for your brother what you love for yourself. Now this love brothers and hate or this حديث which says that you're not a true believer until you love for your brother what you love for you. This is talking about أمور الدينية. Religious matters. It is obligatory يجيب على العبدي أن يحب هذه كما يحبها لنفسه. أن يحبها له أخيه كما يحبها لنفسه. It is the religious matters which is obligatory on you to love for your brothers and your sisters what you love for yourself. Religious matters. If you want to learn the sunnah you need to love the sunnah for them. You love to stay away from bid'a for yourself you should love it for them as well. You love to be من أهل التوحيد you should love it for them as well. So you're loving for them. The love that you have for them or the حديث referring to is the issues that are pertaining to. الأمور الدينية. Are you with me brothers? That's what the حديث means. That's what the worldly issues are. As for worldly issues and worldly. فإنها تختلف that difference بحسب ما يكون من أثلها فيه. It all differs on the effects that come out of it. For example, are you with me brothers? For example, if it becomes غلبة ضن. High assumption you believe that or you come to understand that there's not going to be any مضالة. There's not going to be any harm or any problem in this issue. This is a worldly issue. لا أحبها لأخيه. You love it for your brothers when you love for yourself. As for if you know that it might harm. Then it's not you don't love it for your brothers. The way you love it for yourself. Are you with me brothers? So this حديث is من العام المخصص. Some people use it for worldly issues as well. And they unrestrictly want to use it. The حديث is not like that. It's something specifically about. And it's connected to what? It's connected to الأمور الدينية. Religious matters. Not matters which are worldly matters. So the issues of the religion. It is what يجيب كله. All of you have to love for your brothers and sisters. As for the worldly issues. فبحسب ما يكون أثري. It's all based on the effects that come out of it. And it all differs from situation to situation. نعم. ويتردتب على ذلك أيضا محبة اجتماع المؤمنين. ولحس على التالوف والتحاببي وعدم التقاطع. So here the شيخ رحم الله يتكسب عن another issue. He mentioned that it's based upon the Eman. It's all it falls under the issue of Eman. Which is that محبة اجتماع المؤمنين. Love that the believers come together. ولحس. And to urge them على التالوف. That you urge them to have love and brotherhood. واتحاببي وعدم التقاطع. They have love for one another. And they don't cut each other. There's no disconnection and cutting of one another. اهل السنة والجماعة. And these by the way you have to understand. These are matters that are born in Aqeel as well. اهل السنة والجماعة. They talk about these issues in Qutba Aqa'id. Which is the issue of اجتماع المؤمنين. Bring the believers together. ولحس على التالوف and working hard. To bring the hearts of the believers together. واتحاببي وعدم التقاطع. And that they don't boycott one another. اهل السنة والجماعة. يدعونا الى محبة المؤمنين. والتقالف بينهم. اهل السنة. They call the believers to this. They call the Muslims to come together. Based on the statement of Allah. واتسموا بحبل الله جميعا. ولا تفرقوا. واتسموا بحبل الله جميعا. ولا تفرقوا. وذكروا نعمة الله عليكم. إذ كنتم أعداءا فألف بين قلوبكم. فأصبحتم بنعمتي اخوانا. وكنتم على الشفا. عفرة من النارف عن قضاكم منها. This ayah clearly tells us that. واتسموا بحبل الله جميعا. This ayah tells us two things. What are the two things that he tells us? Are you there brothers? This ayah what does it tell us? This ayah tells us to come together. But before it tells us to come together. It tells us to do something before that. What is it? واتسموا بحبل الله. It tells us to hold on to the rope of Allah. Then it says together. The rope of Allah comes first and then we do it together. And the way that the thing that unites us and brings us together is the fact that we hold on to the book of Allah. سبحانه وتعالى. And it's amazing because if you look at the siyaq of the ayah. If you look at the context. Look after the ayah that comes after it. What's the ayah that comes after it? الله says الله says ولا تكونوا كاللينا تفرقوا. Those who disperse and divided them. من بعد ما جاء همول. When the truth and the knowledge came to them. They divided amongst themselves. When did the division come? When they went against the truth. When they went against the haq. And that's what causes disunity. And based on the Muslims' lines. Is when they go against Allah تعالى. His legislation. And they go against Allah تعالى. And with me brothers. And if you look at the Hadith of the Iftiraq. The Hadith that the Prophet ﷺ told us. And the Ummah go into the divide. What did he say? سارق أمتي على ثلاثة و سبعين فرقة. كلها في النار إلا واحدة. The Prophet ﷺ told us that all of the groups. And every. All of them are going to go to the what? The Ummah is going to divide into how many groups? Seventy? Seventy three sects. All of them are in the half I accept what? Accept what? One. The companions asked. They said. يا رسول الله. Who is this one saved one? Who are they? The Messenger ﷺ he said. من كان على مثل ما أنا عليه اليوم واصحابي. The one who is upon. The one that is upon. That which I and my companions are upon. الجماعة in another narration he says. Another narration the Prophet said. صح. Who does it? So what does it mean that? Or what does it show us this narration? It shows us that every other group that's going to go to the half fire. What did they not come with? They are not upon the path of the Prophet ﷺ. And why did they divide? Why did they become the group that's going to enter the half fire? Yeah. Brothers. Why did they become the group that's going to enter the half fire? Why? The reason why they became it is because لمخالفة to him because they went against طريق النبي ﷺ and the Prophet's path. And they went against the path of the companions of the Messenger ﷺ. So it's upon every Muslim to work hard to unite the Muslims in the way that the Sharia wants you to unite them. Or to bring the believers together in the way that the Sharia wants you to bring them together. What's the way to bring them together? The way to bring them together is based upon a common ground. Bringing them all to the truth. And by default they will agree. If you look at إمام إنتصار الحق إنتصار أسحاب الحديث. ريتم با إمام أبو مضفر. إمام أبو مضفر سمعاني رحمه الله. It's a great book. Give him victory to the people of Hadid. He mentions a very powerful statement. He says that if you travel the world. If you travel the world he said. If you go to Qur'an you go to Iraq you go there you go. Wherever you travel in the world. أهل الحديث أهل السنة are always the same. They might come in different colours. Different ethnicities. Different backgrounds. Different nationalities. But you need to travel the world. That's what you're going to see. They all speak the same. They all talk the same. They're all in agreement. But they've never met each other. They don't know each other. They don't contact each other. In the sense where they don't know each other. But what is it that united them and brought them together? They're a member of Safi. The source which they're taking from is pure and it's clean. And wallahi my beloved brothers and sisters. For the people to unite. What is it that can unite people? What can unite them is a divine law. Not logic and rationality. That can't unite us. I think different to how you think. And I think different to how he thinks. Right? We all think different. And if we try to unite upon rationality and intellects. Then we will think differently. We all think differently. And I ask you my beloved brothers and sisters. By Allah I ask you this question. And I want you to think upon the last. When I'm saying this. If rationality can unite us. And intellects can unite us. And emotions can unite us. What was the benefit of sending messages and prophets? What was the logic and the benefit? If we can come together. Rationality and common sense can teach us what's right and wrong. And we can know everything through our rationality and our intellect. Then what was the benefit of sending prophets and messengers? The purpose why prophets and messengers were sent was. We wouldn't know what Allah wants from us. And what will take us to Jannah. And we also won't be able to unite. Based on our rationality and our intellects. They are the only ones who can do that for us. صح? عليه الصلاة والسلام on the companions. And the prophets and Allah is there. So the ultimate goal. In the one who is working towards bringing the believers together. And the Muslims together. Is to bring them together. Based on the Quran and what's in it. And based upon what? The sunnah. And that is the companionship of the Messenger of Allah. And that is the companionship of the Messenger of Allah. When they differed. And one of them got an issue wrong. Are you there brothers? How were their dealings when came clear to them that what if they were upon was wrong? What will they do? They will hasten to what? They will hasten to unity. They will hasten to. So the first Sahabi would find out that what he did or the rule in really pass... Or his view was wrong. He comes back to the evidence. What would that then result to? لتتبع عباس ومن المحاولة لن تجده إبن عباس متعلام look at the issue of if your wife breaks your or if a woman breaks your WuBoo عبد الله إبن عباس's opinion is that she doesn't whereas عبد الله إبن عباس's opinion is that she does do you see a camp that you.. is there a camp the camp of إبن عباس and the camp of إبن مسعود are you with me and you find that without the blessings of the students of إبن عباس and it will be mis-aroud based on the opinion of their Sheikhs do you see that because everything one of them is using آية from the Qur'an أولا مصطمون نسع عاية to say it like this and the other one is آية from the Qur'an أولا مصطمون نسع عاية to say it like this so the قضية is لامس is what we disagree upon and what does the context restrict us to mean لأن الأصياق من المقايدات this text is what restricts us so each and every one of them each and every one of them is happy with his brother in a discussion the reason why he is happy with his brother in a discussion is that none of them is using his argument based on rationality intellect this is the reality that we need to understand نعم so we have to remember that نحبت الاجتماع المؤمنين to love to bring the believers together ولحقتوا على التعالف والتحاببي وعدم التقاطع ولذلك الشيخ الإسلام employees وقت البن or أخوص نخطئ عشوة وفرشة ملن ينيخ كيف اتمنى how they gain victory اخيه فكرة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة وفرشة أطيع الله والرسولة ، أبي الله أن مسيجة ، أبي الله أن يسيجة و لا تنازعوا فتفشلوا وتتهبري حكومة و سبيروا إن الله مع صابريب و لا تنازعوا فتفشلوا وتتهبري حكومة و لا تنازعوا فتفشلوا وتتهبري حكومة و لكن لا ناما أن نكتب الله انظروا بلاها عليكم when the Prophet ﷺ said to the companions the day when he said them خيبر when the Prophet ﷺ said to the companions and he said ألالا يصلينا أحدكم إلا في بن غريضة that one of you should not go and pray except in what بن غريضة the two groups of the companions when they break into pay attention here بلا إبحادة here the companions broke into two groups two camps are you with me brothers when did he say لا يصلينا أحدكم the Prophet ﷺ said none of you should pray except in بن غريضة one group of the companions when they do are you there brothers so what happened was whilst they were going there the صلاة came are you with me brothers what happened the صلاة came what happened the صلاة entered before they reached بن غريضة so one group said the صلاة entered we have to pray another group said did the Prophet ﷺ not instruct us not to pray except in بن غريضة are you there the other one they said listen when the Prophet ﷺ had told us to pray in بن غريضة he meant hurry hasten get there fast but it wasn't literally don't pray except in بن غريضة the other group said no then take the Prophet ﷺ speech the خلاف here is what one is taking to the one is taking to the wedding and one is taking the meeting صحيح and this is a خلاف as I said to you the خلافات between the فقها is the issue of توسع في الوافد أو الفعلا they're important but what do they all agree upon they're all applying implementing following the كلام of the Prophet ﷺ صح now none of them is disregarding the Prophet ﷺ speech so when they both came back to the Prophet ﷺ since they then each had and they strived based on the Prophet ﷺ speech and what the Prophet ﷺ said none of them were rebuked and none of them were told off none of them were told off and none of them were said that you're wrong and the other was right and the other was right or you're wrong and every one of them tried hard based on what the Prophet ﷺ said are you there brothers and since that is an issue that we need to keep in mind as for a person who's coming and he's saying to you I don't take خمر رحاد better I don't take single iterations are you there brothers and he differs with you خلاف لا يعتبر we're not going to consider your خلاف to be anything صح are you with me brothers are you there or a person he's saying to you you're saying to him قال رسول الله صلى الله عليه وسلمة ما قال الله وتعالى الله said and the messenger said you're telling him it and he's saying to you my sheikh said and then you that's not what the evidence is talking about and that's a misunderstanding of the evidence عراسته so it's important and أهل السنة والجماعة work hard to making sure that they bring the people together advise the people love for the ummah to become one because if the ummah become divided فتفشلوا وتدها بريحكم our power our strength and our power goes this unity and not being together and not to be and not coming together it will cause weakness and that's what the enemies of Islam want and that they benefit from و يبرأوا أهل السنة والجماعة من التعصبات والتفرق والتباغذ و يرون هذه القائدة من أهم قواعد الإيمان so here أهل السنة والجماعة they free themselves and they far away from من التعصبات فناتيز والتفرق والتباغذ and division and hate و يرون أن هذه and they see that this قائدة is من أهم قواعد الإيمان that is from the greatest principles of Ali أهل السنة والجماعة they believe it's from the fundamentals of their belief والألفة المؤمنين و المحباتهم loving the believers showing kindness and generosity to the believers having love and mercy between one another and this is the characteristic شيخ ألسان تيمير mentions و دل يسأل بأهل السنة يعرفون الحق they know the truth and they also are what يعرفون الحق they know the truth و يرحمون الخلق and they are merciful to the creation so this is the characteristic of this they know the hack which would bring them closer to Allah they know it they know and they also know the battle and the misconceptions that the others are upon they know it but they are very merciful to the creation it's sad that when you do learn you do become a person of knowledge and a person of understanding that you use that as a means to belittle others and to put them down so you can get a Makana and a position that's not the case knowledge which should increase in you is mercy towards the creation the عامة to the people we don't know who want to know the person who is confused who is actually confused in an issue لذلك المعالد the hard-headed person هذا شيء آخر that's another issue الله says in the Qur'an أدعوا إذا سبيل ربك بالحكمة والمؤضة الحسنة والمؤضة الحسنة والمؤضة الحسنة والمؤضة المعالد والمؤضة المعالد هو جاديهم هو لن أمضة مؤضة الحسنة هو لن أمضة مؤضة الحسنة هو لن أمضة مؤضة المؤضة التي تحدث are the one who is who is not stubborn he is not a Mu'alid he is not hard-headed وذلك the sad thing is that a person you have never spoken to you have never advised you have never met in your entire life you don't know what this person believes you are running around boycotting them and he doesn't even know why your boycotting them and this shows that you haven't understood the Qawa'id that the sheikh has mentioned صحيح the Qawa'id a person you have not advised a person you have not spoken to a person you have not told them what's right from what's wrong you have not brought the matter clay to them and even if you did bring the matter clay to them the reality is that they would have accepted the truth is because of the way you told them and the way you did it that's why the person does what they think is because of you they don't want to take it and the way you portray the issue نعم so this has to be something that's a characteristic of yours my brothers and sisters يعرفون الحق learn the truth and become one who knows the truth also be merciful to the creation very kind and merciful to the creation be very merciful and be one who is far from تعصب تعصب here means your sheikh my sheikh he said this خلص تعصب like that stay away from it والتفرق dividing the Ummah stay away from it والتباغوذي حيت نعم and the sheikh has a a message on this particular issue he has a book he's written on it نعم و لا يرون الاختلاف في المسائل التي لا توصل إلى كفر أو بدعة موجبة للتفرق the sheikh goes into the issue now والسونة والجماعة they don't لا يرون الاختلاف they don't see disputing and arguing arguing in matters that don't reach كفر بدعة if you reach it كفر بدعة is different it's خلاف dispute argument and it's خفرق خلاف that's going to come from us not only that there's going to be حجر and boycotting based on the وصالح and of course that comes out from it so the sheikh is telling you before you thought and loving and he said you were thinking coming together and loving one another the sheikh says it's not unrestricted it's not مطلاق it's not unrestricted it's restricted toward it's restricted to if it reaches إلى كفر if it becomes a kafir and leaves this lab it's something else or بدعة or it comes with innovation this now موجبة للتفرق this necessitates this unity it necessitates division and as you know خلاف not all of them as you know my beloved brothers and sisters every difference of opinion is not acceptable and it's not considered وليس كل خلاف جاء but every single خلاف that comes وليس كل خلاف جاء معتبرة not every خلاف that comes is considered I accept إلا ما كان إله حضر من النظري it deserves and it has a the difference of opinion here is considerable صحيح as for every single difference of opinion لا لا لا it's not acceptable خلاف that reaches بدعة it's not considerable it's not considered and we won't accept that as a difference of opinion that will take from you and if the خلاف reaches كفر a person states he believes are كفر and he says oh this is difference of opinion لا like one of the جهالات the ignorance that you see nowadays is that it's one of the sad things that a person comes with خلاف في الأصول أصول of the religion and then when he wants when you grab him تقلا تقلا this is حرام this is بدعة or this is مثلا كفر stay away from this dangerous they'll say to you and they respond to you تقلا you guys are restricting خلاف you and he brings you examples of you know إمام مارك وإمام مشافر وإمام أحمد وإمام أحمد وإمام مشافر وإمام مشافر وإمام مشافر وإمام مشافر will say to you these are مسائل which are سائر سائر they are they are معتبر considered as a خلاف that is within the realm of acceptance but the خلاف that you are coming with is a خلاف which is incorrect it can't be accepted as a خلاف this difference of opinion cannot be accepted and some people they think to themselves when you say matters of أصول they think the only خلاف that's not allowed is matters of which are عقائد some people think that and they even know that good we now even people believe that even عقائد is a different point that's the problem like we are talking about the ones who say that the only خلاف is in issues of عقيدة صحيح who said that the most important the مسائل مسائل which are جديد that I came up with and started based on the right way of saying that مسائل which are أصول and مسائل which are خلاف لأن it matters of عقاد they are missionaries it matters of you مسائل which are جديدة not for all as they matters of which are جديد they are roman and meant revolvers and some follow it for all some matters of you majorith of them الشيخ ألسان تيبي يستخدمه أشياء المفاضلة بينه علي وعرثمان من يعتقد أنه أصبحته أصبحته؟ هل أنت معاكيدا؟ لأنها عقيدا بليتت باتا هل أنت معاكيدا؟ بين أهل السنة والجماعة يوجد خلاف قديم يوجد خلاف من أهل السنة ليس مثل آخر الأهل السنة لأنها معاكيدا هل هذا؟ لا يضل المخالف الذين يذهبون لك في هذه المسألة لا يمكنك أن تفعله لأنه بلد ومظل إذا كان يقوله أن علي أفضل أثمان إذا كان يقوله أن علي أفضل أثمان أنه ليست فكرة أثمان المأكسيم أنه يمكنك أن تحاول راجح المرجوع هذا أفضل ومفتوح صحيح؟ لأن هذا مسألة خلافية خلافية أنها مجموعة سبب تهمي لكن أعتقد أن جميع فتاة أن علي أفضل من إثمان أن جميع فتاة أن خلافة علي أولى وأصحب من خلافة إثمان فهذا يضلنا لأن جميع فتاة أن خلافة علي ليست فكرة وهو يجب أن يكون خلافة يجب أن يكون خلافة فهذا هو مضل العظيم هو مضل العظيم هو مضل العظيم هل ترى؟ here we see issues which are issues which are are really related بعد ذلك لا يضلل للصاحبه a person who doesn't come and go because this mess up a lot part of it is part of it is the part which is is speaking about that then you become but if you talk about this mess up between the self between the self themselves there was a Khilaf regarding this do you see the point so the when you read that those matters are there is a five which are five are مسألة الوعد or or what so I said مسألة مسألة مسألة مسألة بسألة الصحابة and the issue of what I do and what I write. Those five are who used to be the same. They are the five matters which a person has to stick to. أهل السبب وغاني ويتفرع منها من سائل. Come out from these each one. Lot of issues come out from it. In books of Aqa'in these are the issues that we deal with. Are you with me brothers? And these five and others have mentioned it. أموبكل الاسباء لي ولي ولي ويبصاب ولي ويو وان أخر they mentioned it. So what we need to realize is what? The خلاف are متفاوطة. The different ... the خلاف are different levels. There's a خلاف which are eccentric. خلاف which are heretic. The person becomes a كذديق كافر. صحيح؟ كذديق كافر. So now, for example somebody ... somebody comes and says قادياني is right now are Muslims. Because they differ with us on this issue it doesn't mean it. خلاف is ... They came to the ayah وما كان محمد أبا أحد من رجالك وملاكة رسول الله وخاتم النبيين. They said خاتم here is my brothers is a ring. So it means that the ring is a beauty for the finger. So the Prophet ﷺ is just a beauty for all prophets before him. He's beautifying them. He was the beauty of all of them. I mean in other words he's the most virtuous of them all. أحمد غلام مرزا خان مرزا is what is a prophet from الله تبارك وتعالى. And you guys don't have evidence. And this is what the ayah meant. And then now he says he's خلاف is معتبر. He answered the ayah like this. فهي زندقة زندقة كفر. زندقة you don't accept it from anyone right. يدن خلافات are not of one level. Not every خلاف is a furuh. خلاف which are usul. And within the usul. سوى ده بيدعة أن يبتدق يصدق بسلط. السوى ده بيقفر. كافر you need the religion based on it. نعم. ويترتب على الإيمان محبة أصحاب النبي صلى الله عليه وسلم بحسب مراتبهم. وأن لهم من الفضل والسوابق والمناق بما فضلوا فيه. ما فضلوا. ما فضلوا فيه سائر الأمة. الشيخ الحبور الله is talking about the issue of محبت النبي صلى الله عليه وسلم. محبت أصحاب النبي صلى الله عليه وسلم. Love the companions of the messenger صلى الله عليه وسلم. بحسب براتبهم. You love them based on their levels. The companions are loved based on their levels. وعمالهم and their actions. وأن لهم من الفضل والسوابق والمناق بما فضلوا فيه عن سائر الأمة. The virtues are based upon their actions and their levels. فالعمر أبو بكر هو أبو بكر. علي وعثمان هو أبو بكر. عثمان هو أبو بكر. وعثمان هو أبو بكر. And then this is what the virtue of أبو بكر comes. وعثمان هو أبو بكر. And then who comes after that? عشان المشارين بجانة the six remaining come after that. And then who comes after that? أهلو بدا. مثل أنياه. And then who comes after that? And then who comes after that? نعم. And then who comes after that? And then who comes after that? The answer. And that's how it is. The Sah or the ones with the Hijra before the ones with the Hijra after the Hijra. All of these are the levels of the Emirati. صحيح. وذلك these issues إما they wrote books on it. And they placed it in their كتب السنة. فإزامفون ديشو مناقل الصحابة. The virtues of the companions. أمام المخارير أحوالي صحيح. The reason is because there were people who tried to slander أدالة الصحابة. The companions' integrity and their levels. نعم. So we have to love the companions of the messenger. صلى الله عليه وسلم وعلي. ويدينون بمحبتهم ونشر فضائلهم. ويمسخون عما شجرة بينهم. ويدينون. They make their religion based upon what? بمحبتهم. Our religion based on their love. We love them. رضي الله تعالى عنهم ويسيب عنهم. ونويتهم. الناس هو يساعد إني آية الله تعالى. يسيز محمد الرسول الله والذين معه أشده على الكفال رحمه بينهم. تراهم ركع على السجد يبتون فضل من الله وريضوانا. سيماهوا في وجوه من أثر سجود. ذلك مثالهم في التغراتي ومثالهم في الإنجيل. إذا أخر جشاب آه وفقادروا فاستغلضوا فاستوا على سوقه يعجبوا الزراء ليغيضة بهم القفار. The companions were made so they disbelieved in them. And then the person who hates the companions are called a kufar. Because Allah says ليغيضة بهم القفار. The companions were placed next to the Prophet ﷺ so that disbelievers can have hate towards them. صحيح. How they hated the Prophet and how they helped him and how they supported him. عليه الصلاة والسلام. ولي ذلك عبد الله يبن المسعود يسأل إن الأسل which is موقف ولا ينصح مرفوع. It's not authentic مرفوع. Which is that إن الله نظر إلى قلوب إباده. Allah looked at the hearts of His creation. فرأى He saw that Muhammad's heart was the best of hearts so He chose him as a Prophet. Then Allah looked at the remaining creations hearts. And who did He choose? فاختال أصحابة محمده. He chose the companions of the Prophet and He placed them as the Prophet's companions. So the reason why they were placed around the Prophet is because of their heart. In another statement of His, عبد الله يبن المسعود. What did He say? يسأل من كان مستنى فليستنى بمن قدمات فإن الحياة لا تؤمن عليه الفتنة. أولائك أصحام محمده. أبرا هذه الأمة قلوبا وعمقها علما وأقلها تكلفا نختارهم الله وتبارك وتعالى للصحبة نبيهم. So, عبد الله يبن المسعود يبن المسعود here. God chose these individuals للصحبة نبيهم. But why أبرا هذه الأمة قلوبا؟ They are hearts of the most obedient of heart. They are hearts obedient. وعمقها علما. Their knowledge is the most vast and the most in-depth understanding of the religion. That's the type of people they were. أولائك حب الصحابة is إبان ومغضهم is نفاق زندقة. It's hypocrisy and it's disbelief. And loving them is belief. Also the sheikh says so we spread the good about them. Whenever we talk about them we mention their good and their virtues and things that the people can look up to glorify the companions with. وَلَشْلِ فَضَائِلِمْ وَيُبْسِكُونَ عَبْمَا شَجَالَ بَيْدَمْ And we also withhold the things that happened between them in the Khilafat. The difference between them we hold back from them. Are you with me? And like they said if they used to say the way Allah saved. You also that day which you went there. Save your time from the situation don't talk about it. نعم. وَأَنَّهُمْ أَوْلَا الْأُمْمَةِ بِكُلِّ خَصْلَةٍ حَمِيدَةٍ وَأَسْبَقُوْهُمْ إِلَا كُلِّ خَيْرِ وَأَبَعَدُهُمْ مِنْ كُلِّ الشَرْرِ وَيَعْتَاكِينَ So the sheikh says so we spread the good about them. Any good that you see in us in this ummah. The only great virtues and any good characteristics that are present in this ummah. They are what they are the most befitting for us first. They are the rightful ones. ايلا. ايات when you read in the Quran. For example, Allah talks about the believers and He prays them. For example, وكذلك جعلناكم أمة وصفة عبدالله العباسة اللي هوز here. He said the Sahabah. من العباسة وكذلك جعلناكم أمة وصفة عبدالله العباسة اللي هوز here. ابتدان. It's for the step we are sitting. ايلا برز. It's referred to nobody other than them. صحيح. وان الله تبعلك وتعالى يسيزن القرآن. فلا وربك لا يومينون حتى لا. وما يشاك الرسولة من بعد ما تبين له الهودة ويتم غيره. سبيل المؤمنين. هل المؤمنين are the companions only? No, it's not only the companions. It means all the believers today are gentlemen. But who is it first? Who deserves it? And number one. They are the most befitting for this first. No one else take this characteristics from the first of all. Any good virtues that are mentioned in the Quran or in the Sunnah. They are the first ones to get it. The first ones to get it. رمام عساكر. رحم الله ودري سيه سلحوم. والعلماء مسمومة. وعادة الله في هاتف أستاري منتقصيه معلومة. فمن أطلق ليساله بالعلماء بثلب أبلاه الله قبل الموت بالقلب. That the flesh of the ability of scholars is what poisonous. And the norms of Allah is that the person who opens his tongues on the ulama and the people of knowledge. الله تبعلك وتعالى will destroy his heart. And Allah will kill his heart before the true death comes to him. His heart will die. So the person who speaks about an عالم من علماء السنة. This is what happens to him, right? What do you think about the person who speaks about the companions? And who opens his tongue to the companions? So this call of عساكر is كتاب تبيولو كنم المستري. It's very strong. It's very strong. Which is that the Sahabas are أولى أولى الأمتي بدالي. They're the first ones that we need to protect our tongues from speaking against them. And say anything bad against them. Even when we speak about the companions, we should have good manners and good etiquettes and good صحيح. Are you with me brothers? And when you do say something about the companions of the messenger, always watch your mouth. Think twice before you say anything. Even if you're talking about their story and you're conveying a story of theirs. Don't even say in a derogative manner. A manner where you're belittling it. Don't even joke about them. Don't belittle the companions anyway for one thing. When you speak about them. ترضي عنهم. Say رضي الله تعالى عدوا تبسكتب حيلي. نعم. ويعتقدون أن الأمة لا تستغني عن إمام يقيم لها. دينها ودنياها. They also believe. أهل السنة والجماعة believe. أن الأمة داد أمة لا تستغني. They cannot be without an Imam. يقيم لها دينها ودنياها. This issue is known as what? is the issue of Qilafa and Imamah. Right? The issue of Imamah. Right? إمامة الرافذة الشيعة عملت. تُقنب أدا أولا. تُقنب إمامة. الإمامة of the Muslim leaders. المسلم حاكم. We believe. أهل السنة والجماعة. We need it. And it's an issue which is faradu kifayah. Right? It's faradu kifayah. And Imam Al-Qurtri mentions it. قوله تعالى. وإن قال ربك للملائكة إني جاعلوا في الأرض خليفة. قالوا أتجعلوا فيها من يسيدوا فيها. ونسف كنتما. ونحن نسبب بحمدك ونقدسوا لك. قال إني أعلم ما لا تعلمون. And this issue of Sahaba. And the issue of Imamah. And the issue of Imam. Are you with me brothers? Is mayul haqq. It's one of the things that are connected to. When spoken about after the six articles of faith. Right? أهل السنة. When they speak about all of that. They always speak about the matter of Imam after it. And then they speak about the matter of Sahaba. And then after they talk about the issue of Imamah. Which is. ولا يرون الخروجة. أهل السنة والجماعة. Don't see the permissibility of going against a leader. And you know. If he is a sinner and a person comes since. So we can speak about that insha'Allah. ويدفعوا عنها عادية المعتدين. ولا تتم الإمامته إلا بطاعته. في غير مأصية الله تعالى. أهل السنة والجماعة. They see this is an usl, This is an usl, a foundation of their religion. Which is the issue relating to an Imam and a leader of the Muslims. Is that what? You deflect from him the people who are showing him. عداوة and enmity and hate. You're repelling from it. And his إمامة. ولا تتم إمامته. And his إمامة. He's not complete. إلا بطاعته في غير مأصية الله. The obedience that's given to him. And that when he's obeyed. He's obeyed in accordance to the obedience of Allah. If he tells the people to obey them in something that goes against Allah. Then he has no rights to be given that. He has no rights to be obeyed in that which Allah is. That which Allah is. He's angry and does not like. لا طاعت لمخلوق في معصية الخالق. That you do not obey the creation. In something that angers the creator. الله سبحانه وتعالى. نعم. ويرون أنه لا يتم الإيمان. إلا بالأمر بالمعروف. والنهي عن المنكر باليد. وإلا باللسان. وإلا بالقلب على حسب مراتبه. مراتبه الشرعية. وترقه المرعية. الشيخ رحمه الله. He now talks about the issue of. The issue of. That the Eman of a person is not complete. Unless he does what is known as الأمر بالمعروف والنهي عن المنكر. Calling to the good and prohibiting the. evil. And the way that it's done is. النهي عن المنكر. Prohibiting the evil is. باليدي with the hand. و باللسان. If you can't do with your hand. Then you do with your tongue. و إلا بالقلب. Or else you do with your heart. And all of this is based upon what على حسب مراتبه الشرعية. Based upon the. The legislational. staging. And the state. Legislational observation of this issue. وطلقه المرطي. مرعية. Meaning what does he mean by. وطلقه المرعية. اي بحسب ما يستطيعه الإنسان. It's all based upon. If the person is able to. This issue of. Your mouth. So your hand. And then doing it with your tongue. And then doing it with your heart. It's all based upon what. It's all based upon. Your ability. Your استطاع. And it's also based upon. The sheikh mentioned. على حسب المراتبه الشرعية. ومعنى مراتبه الشرعية. وصل إشه المصالحة المفاسي. وما يترتب عليها. وصل كنك مسكة لكما. If you call into the good. Are you with me brothers. يترتب عليها ما هو. أعظم. Great is going to come out from it. Then you have to observe that. And that has to be dealt with as well. That has to be looked into. ولي ذلك الشيخ. والاسلام. And also does the same. Just like. ألمام عبد الرحمن. ناصل سعدي. Did right now in this book of his. مختصر في أصول العقائد. الدينية. شيخ ورسام تيمي. Did the same. أعفيت الله صطيع. The ending what did he say. وهم يسجل معهل السنة. مع هذه الأصول. يرون الأمر بالمعروف. والنهي عن المنكر. على ما تجيبه الشرعية. He says that. وهم. أهل السنة والجماعة. With all of the foundation that we mentioned. شيخ ورسام تيمي. يرون. They see. أن الأمر بالمعروف. call into the good. والنهي عن المنكر. And prohibiting from the evil. is obligatory. على ما تجيبه الشرعية. Now. As the sharia has made it obligatory. And it is. Are you with me? Are you with me brothers? They were cursed, right? And whose tongue were they cursed? They were cursed on the tongue of. نبي الله يدعود. العيسام المريم. Why were they cursed? When Israel. The reason why they were cursed. is because. If one of them done evil. They will not prevent one another from it. They will watch them. This is one thing. That this. أمة. Have been given. خيرية. Virtue over. The other nations. This is the. With this. We become more virtuous than previous nations. That's right. خير أمة أخرجة للناس. But when are we going to be it? Is this. خيرية. Is it. خيرية which is. عرقية. Pay attention. Is it in our bloods. That we're. خير. Is it that or is it something that we've done. And we can gain it through. لا. It's. اكتسابية. We have to gain it. What is it? خير أمة أخرجة للناس. تأمرون بالمعروفي. وتنهون عن المنكر. وتومنون بالله. You go to the good. You prohibit the evil. And you believe in Allah. تبحانه وتعالى. And so Allah says. وَالتَكُمْ مِنْكُمْ أُمَّةٌ يَدْعُونَ يَلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْروِفِ وَيَرَهُنَ عَنِ الْمُنْكَرِ And this statement of the sheikhia which is. أنه لا يتم الإيمان إلا بالأمر بالمعروفي. وَالنَّهِ عَنِ الْمُنْكَرِ بِالْيَدِ. وَيْدَ بْرَذِ. وَيْدَهِ. أيضا어� الحاليت ش Rising was nothing which is Man. اؤلاء من الادوات هنا يختار Khôngوتا Claus cycles generalization when the Alamum. أي angle anyone. يمكن أن تكون거야 من 될بعة carries. So you say that only the scholars need to be أمور بعروف Rumon Ben-Night or the Munk Wood told us.. فلالجيور هو بياديه. And the true He is Ngard. أنت توقفهم ، فوزل هذا الحديث و بالجملة فيرون القيامة بكل الأسول الشرعية على الوجه الشرعي من تمام الإيمان والدين نعم ، فالشيخ رحمه الله يخلق بالجملة ، فيرون القيامة بكل الأسول الشرعية على الوجه الشرعي They believe all the fundamental matters of the religion coming with them in accordance to how على الوجه الشرعي, in the legislative manner Not how they want to and how they perceive it and how they want to They do it how they are demanded from Allah and how they are told to come with it That's the way they come with it من تمام الإيمان والدين With complete belief on religion Complete تمام الإيمان والدين There's an issue I need to just slightly mention Of the issue of أمر بمعروف And insha'Allah تعالى We will conclude it in the name of the Lord As we've gone on too long So we'll be in the name of the Lord We'll have to finish the next part tomorrow In the name of the Lord But there's an issue I need to mention Which is some people use the issue of الأمر بالمعروف النهي عن المنكة And they'll say that You can go against a Muslim leader Based on the concept of what الأمر بالمعروف ونهي عن المنكة And that's why at the time of سعيد من العاص A group of people came out وقد خرجت الناس في الكوفة على سعيد من العاص They came out on سعيد من العاص A group of people came out on him Okay In كوفة Then حديفة تبنولي يمان And he scolded them for this act And then a man said to حديفة ما تقول في الأمر بالمعروف النهي عن المنكة What do you say about calling it to the good And prohibiting the evil فقال حديفة responded by saying إن الأمر بالمعروف ونهي عن المنكة لحسنه Calling it to the good And prohibiting the evil is something good Something very good ولكن ليس من السنة But it's not from the sunnah تشهر السلاحة في وجه إمامكة That you shed your soul in the face of your leader إم لأبي شيبا نريت it And other than him authentically Authentically So some people have understood الأمر بالمعروف النهي عن المنكة To go against a muslim leader To speak against him To slander him To talk about him on the media And they think this is what الأمر بالمعروف ونهي عن المنكة And this goes against As you can all see It goes against the act Of the Sahab So we should be people who follow The textual evidences And not people who are emotional Who are affected by emotions So we'll conclude there إن شاء الله تعالى For today's class Anything which I have said That was wrong فإنه مني ومن الشيطان والله ورسوله وبريانه من It's from me as shaitan And Allah and His message Are free from it إن شاء الله تعالى We'll carry on tomorrow From the fit أصل إن شاء الله تعالى سبحانك الله بحمدك أشهد أن لا إله إلا الله أستنفيرك وأتوب إلىك