 الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشدوى النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم الدين أما رعته نحن نتكلم عن مكانة السنة تحديث عن المقاومة السنة ونحن نتكلم عن عيناية السلف بيها المهمة التي كانت السلف سنة ونحن نتكلم عن صحابه ونتابعين بمواجدهم ونصف سنة سنذهب إلى المنظمة الأخيرة التي هي كيف يحبون الناس والدينة إلى سنة أصحاب الأهواء والفرق أصحاب الأهواء والفرق الناس of desires and the people of innovation وموقفهم من حجية السنة نحن نتكلم عن the position that the sunnah holds how the self gave importance to the sunnah let's talk about the opposite groups the deviated groups what does the sunnah mean to them okay and how did they see the sunnah at this time وموقفهم من حجية السنة we're now going to mention some of the prominent people who came remember I mentioned the statement of Muhammad ibn Sirin كانوا the self they never used to ask كانوا لا يسألون عن الإسناد فلما وقعت الفتنة they never used to ask about the chain but when the fitna happened what fitna is he talking about he's talking about when the innovators came verification is needed some of the innovators who came is for example who came is جاعد ابن ودرهم إبراهيم النظام المريسي جعم ابن صفوان جعم ابن صفوان these are the people who came each and every one of them عبدالله ابن سبا اليهودي was usl اليهودي he came to Islam to destroy it جاعد ابن ودرهم he's chain جاعد ابن ودرهم's chain goes into what it goes into the man who done magic on the prophet لبيدي من الأصم it goes into him جاعد يسند it's from there all of these people they came to destroy Islam within إبراهيم النظام المعتزلي بشل المريسي وإحمد بن حمبل وإثمنة داري مي and other scholars إمام الشرف العي and others they refuted him جعم ابن صفوان the group the jamiya attribute themselves to the people who came فتنس that's happening now and what was there debate and their arguments issues pertaining to the سنة سنة was respected and it was venerated the self loved it as I gave examples the Quran gave him but these individuals started coming and they started saying things are you with me brothers now I'm going to mention something very important which is how was their rejection of the hadith how were they doing it they did it in two ways I want you to take this point on it's very important number one is رد سنة بمجرد عقولهم the way that they rejected was what rejecting the sunnah based on their intellects إبراهيم النظام and others we will go into more details don't worry rejecting the sunnah based on their logic this doesn't make sense to me حريط doesn't make sense to me my mind cannot digest it so it's rejected we'll speak about that in more details the second one was what أطعنو في رواتها بلهاوة please pay attention to this point because this really is important for all of us to know the second one is رد سنة بمجرد عقولهم the first one was what they reject the hadith based on their what on their logic the second one is أطعنو في رواتها they start to criticize the narrators like pretending to be like the people of حديث but their rejection of the narrators is based upon what بلهاوة based on desires they're not following the science of hadith they're not following the science of hadith they're rejecting the sunnah first of all it doesn't make sense to us this hadith is not logical this hadith does not make sense logically number two أطعنو في رواتها بلهاوة criticizing the narrators based on desires say in this narrator I'm not going to take his hadith based on desires we'll take examples of that okay let's add the third one to it وضح الحديث fabricating narrations and the reason why they will fabricate narrations is they will make up narrations that logically don't make sense and they will say look at the sunnah it's much in things that logically don't make sense are you with your brothers they will make up narrations they will fabricate narrations and say the prophet said this and once people start thinking the prophet said it does this even logically make sense what your prophet is saying in order to reject the sunnah they fabricate narrations and when they fabricate the narration knowingly that this narration logically doesn't make sense then they say let's reject all the sunnah because it doesn't logically make sense are you with me sorry وضع الحديث وضع الحديث it's وضع الحديث it's to place the hadith okay let's look at the first one which is رد سنة بعقولهم rejecting the sunnah based on their in their intellect they do that in two ways when you see them reject the hadith based on their intellect they do it in two way the first one is a رد مطلق this one is called what رد مطلق unrestrictedly they're the ones who are called القرآن يون they call themselves وطضليلا they call themselves قرآن يون they say the sunnah doesn't logically make sense so what should we do reject it in all totality the hadith the Quran is enough for us are you with me the Quran is what the Quran is enough for us the second one is what رد جزي they don't unrestrictedly but let's call it رد مقايت this is مطلق let's say رد مقايت these ones are called رد مقايت رد مقايت which means it's a restricted type of rejection it's not unrestricted it's restricted what is it restricted to I will accept it but if it's few in number if it's a hat don't bring it to me are you with me brothers so the first ones are unrestrictedly forget the sunnah why are you going to the sunnah isn't the Quran enough that's the first rejection so when you ask them why the sunnah doesn't logically make sense the sunnah is what bring us the problem in the first place are you with me so let's get rid of the sunnah we're going to go into details each one we're going to go into details but I first want you to understand the outline the second one are we reject the sunnah but not unrestrictedly how we reject the sunnah if it's single narration so they're restricted they're unrestricted to this a hat if it's few in number we don't take we want more to true narration so please pay attention with me here please pay attention with me here because we're going to take these two insha'Allah تعالى for the next remaining time that we have we're going to take these two okay the next 15 minutes we're going to take both of those رد مطلق and the رد مقيت okay let's look at those who come with the رد مطلق as I mentioned to you are those who believe the Qur'an is enough and we don't need no sunnah and that the Qur'an is the only thing in Islam that should be taken and there's no evidence to follow the sunnah those ones we've already spoken about them somehow remember at the beginning the story that I mentioned of حسن البصري and عمران ملحسين the man who said to when he was sitting with him sitting with him he said لا تحدثنا إلا بالقرآن عمران ملحسين don't tell us anything other than the Qur'an right and then عمران ملحسين he said to him and then he came close and he said to him do you not see if the Qur'an and its affairs were placed in your hands how would you determine the way to pray the salah how would you know the door is four and مغرب is three and عشا is four and فجر is two how would you know the طواف اللهم كعبة is seven how would you know the سعبين صفحة والمروح is seven where would you get that from he said so that is رد مطلق and عمران ملحسين he refuted him in that here the question I researched is was this at the time of the Salaf a one of incident there were individuals like that one of or were there a group who believed only the Qur'an if you look at Imam Al-Shalfi'a used two books جمع العلم and his other كتاب الرسالة you kind of sense there was a group like that but the only group that I when I researched and I looked into the books of فرق and sects the only group that I can say that meet that criteria that most likely like that was the شعر because the شعر they don't take fear of the صحابes right so they would reject the سنة they were what they would reject the سنة so most likely they would be the first group to be said they came with what رد مطلق reject the سنة in totality and not accepting it and Imam Al-Shalfi'a in his كتاب الرسالة جمع العلم and his كتاب الأم he refutes them he has chapters on them in refuting them when it comes to the issue of following also شيخ الإسلامي بلوتيميا he has a كتاب من هاجر السنة النبوية where he proves that the شعر they don't take the سنة and they reject it in totality and there is another كتاب مفتاح الجنة والاحتجاد بالسنة by سيوطر رحمه الله تعالى and the كتاب by أبو وزير اليماني في ذبع عن سنة أبي القاسم these are three books that one should try to إن شاء الله تعالى look into but I want to come to this group today who reject the سنة in totality today where do we see them where are they when the British colony came to India and the non-Muslims they have their different ways of attacking a nation it's not just always military sometimes it's psychological and it's other ways they do it and in one of the ways that they did it was to destroy Islam within and so they made groups so because the British were a military force in India and the people of India were trying to liberate them from the country they created a group known as the Ahmadiyya and the idea behind it was for them not to fight with with the British soldiers so Mirza Ghulam Ahmed and others in groups like that were made who then rejected the Sunnah of the Prophet صلى الله عليه وسلم and the group of the Qur'an had started to have a weight in India and they have books and authors and works and that in terms of India in the Arab world two groups the first group was a Madrasa it's called Madrasa 2 and it was a madrasa that was based in what Egypt and it was based in Egypt and the way that Madrasa tried to spread the rejection of the Sunnah in totality was in two ways number one they had a magazine called مجلة المنار and مجلة المنار was actually a magazine or a newspaper that was looked over and one great sheikh who before I got him before him was محمد عبدو and محمد عبدو took from his sheikh جمال الدينة الأفغاني جمال الدينة أفغاني rejected Sunnah in totality and so did his students محمد عبدو and then محمد رشيد رضا who carried on used to let in the مجلة المنار some articles on rejection of the Sunnah in totality and not accepting of the Sunnah for example one of the the magazines that were out was الإسلام هو القرآن وحده الإسلام is only the Quran and it was something he looked over and he approved of the second way that they did it this Madrasa was a book written called أضواء على السنة المحمدية by أبورية أبورية and one sheikh from Yemen الشيخ العلام عبد رحما يحي المعلمي he wrote a kitab called الانوار الكاشفة which he refuted أبورية in the issue of the Sunnah and his rejection of the Sunnah and another sheikh he wrote a good kitab called that's the first group now I'm going to go into the next group I'm going to go into the next group which is those who rejected the Sunnah restricted like him what do they do restricted what do they restrict it to this is مقيت they said if it's only few in narration if it's few in narration what do we do we reject it but if it's multitude in narration we we accept it they said we will what we will accept it between themselves they differ so they said few in narration the معتزلة which is the first group they said we will not take a hat which is few we won't take it in أحكام and we will not also take it in الإعتقات so they rejected the few in fiction related issues and they also rejected in what أحك and أقيدة that's the معتزلة so this group this is three types the first type is the معتزلة who said we take متواتر in فق and we take متواتر in what أقيدة is the أشاعرة الأشاعرة أشاعرة they said we take أحاد in أحكام there's no problem like we don't take أحاد in what الإعتقات we won't take أحاد in إعقيدة are you with me does that make sense and the third group of scholars is أهل السنة والجماعة what did they say أهل السنة is the third group of people they said we will take we will take أحاد in إعتقاد and we will take it in أحكام okay we will take it in إعتقاد and we will take it in أحكام there's no exception if it meets the criteria of both وأهل هذا الشأن إلا صحيح وضعيف وحسن and the first one is what أولها متصل سنده it's whatever it's it's chain of narration is what it's connected the senate is connected meets the criteria of authenticity we take it if it doesn't meet the criteria of authenticity we reject it we don't look at whether it's أحاد or not doesn't matter five conditions we look at if those five conditions are met صحيح whether it's few in narration or whether it's a large in narration it doesn't matter that's what أهل السنة والجماعة said as for these two other groups they deviated and diverted from the what from the belief of أهل السنة والجماعة does that make sense so we've learned how the innovators are regarding the proof of the سنة حجية السنة عند أهل الأهوائي والفرق the people of desires and the people of deviation this is it first of all these are the people who cause the division in Islam it came from them originally and the way they rejected it is in three ways رد السنة بعقولهم أطعنوا في رواكها بالهوة any narration they don't like criticize them they hear people say he's easy he's not even Arab صحيح criticize them and the third one is some of them were making up a hadith they were lying about the Prophet and the reason why they were lying about the Prophet was what to break Islam within was to destroy Islam within and as a country there are border controls they control the border the people who control the borders of the شريعة are the scholars of hadith they protect it from whoever is coming who are you with your visa okay you can come in the people who do that are the people of Hadith they protect the Sharia they are the border control they protect it from who is coming who is leaving are you with your brothers when they all said رحل failure when they all said they are they are if you send to me they would be like the religion of the Druze and the christians the Druze and the christians what happened to them now if you go to church they are singing they are dancing they say they are on saturday in the church there's no worshipping they dancing what happened في كل ما يريدون. و هذا يظهر أنه إذا لم يكن مدينة و لم يكن تنظر بعد ، فهو سيذهب إلى ذلك المدينة. سيذهب إلى أين؟ سيذهب إلى ذلك المدينة. أي شيء which I have said that was wrong or incorrect is from me and Shaytan لأن الله and his messenger are free from it. سبحانك الله و بحمدك أشهد أن لا إله إلا الله ستغفيره و أتوب إليك. أي سؤال؟ لذا عندما نذهب إلى الشروط الصحيش إن شاء الله في تدويل الحديث ، سنذهب إلى المفتحات. أول أحد هو عبد الله بن سبع اليهودي. السكر هو عبد الله بن سبع اليهودي. السكر هو جعد ابنه درحم ، جعد ابنه درحم. الثالث هو إبراهيم النظام المعتزل. الثالث هو بشر المريسي. بشر المريسي. الثالث هو جهم ابن صفوان. جهم ابن صفوان. أريد أن أشعر أن أتعالى. أتعالى أن أخبركم جميعا. أنه سيكون أحدة سمنا. أبدأ بعد صلاة العسري اليوم. سأجدنا تحصل إلى أحدة سنة. أخبركم عن المتواجد في حالة حرية. كيف يجب أن يجب المتواجد في حالة حرية؟ أخبركم عن المتواجد في حالة حرية. سيكون الشخن محمد محمد. سيكون يتكلم عن المتواجد من دعاءة نبي الله يولو سبن مكتة. دعاءة التي فعلت ذلك. وقلت فيها حديث الصحيح. أن أحد يجب أن يتكلم عن دعاءة نبي الله يولو سبن مكتب. دعاءة. ولكن يجب أن تتكلم عن شيء. عندما يجب أن يتكلم عن دعاءة نبي الله يولو سبن مكتب. إذا كنت تفعل هذا فهذا سيحدث. هناك فرصة وفرصة وفرصة. أخبركم عن المتواجد. الله يقول في صورة الفاتحة. نرى الفاتحة. وماذا الله يقول؟ إهدنا السراطة المستقيمة. أنت تقول أن هذه الحديثة في أبو حرير صحيح البقاري. الله يقول. حمدني عبدي. مجدني عبدي. هذا بيني وبين عبدي. صح؟ عندما يحدث أن يقول. إهدنا السراطة المستقيمة. هل تعلم ما يقول؟ هذا بيني وبين عبدي. ولي عبدي مسأل. فسيحدث. هل تعلم هذا. هذا بيني وبين ردس ومساولهSure. الله يقول. إهدنا السراطة المستقيمة. لله يقول. هابينا و Daisy، هذه بيني وبين خمار العبد. والدىρί وك都 سيكون في ما يساعده.لبنا أن المدارة سيكون تقوم بشكل فرص عليه. لأن هذا ما المش Planet has asked for. الله قضيت palabra. الله يقول. سأقوم بشكل فرصية. ولكن ليس هناك. إن شاء الله تعالى لنجدها لنجدها لماذا when you make this دحا لن يذهب إن شاء الله مانيسكريب هناك الكثير من بكتاب هناك نعم نعم مثلما أنت all know the story of أنت all know the ideology and the concept has been pushed that the Qur'an hasn't the Qur'an itself has been changed and the manuscript هل you heard this doubt before you know where this doubt came from this doubt came from a orientalist who did the truth of الكتاب المصاحف لبن أبي داود الكتاب المصاحف is one of the books that talk about the manuscript the Mus'hafs that Othman sent this book is written by the son of Abu Dawood Abu Dawood the Sunan his son wrote it Abu Bakr and orientalist bought this manuscript out first person who bought it was the orientalist he was a German orientalist he brought it out his name was Arthur something he brought it out at the beginning he brought all the shubhats because the Muslims didn't yet produce the book what happened anybody who wants to read the book has to be by the one that he he worked on are you with me brothers and so the doubt are written to the Muslim countries like that are you with me brothers I went to I went to British Library I had a while I was studying my university I used to have a university card ID so I was permitted to go to the British Library and I got to know the workers there and they would let me take manuscripts and what not one day I was I was on the tilt and I was waiting for a copy of one of the books so the book I was looking for was one of the books written by so I went والله it's a true story so I did I wanted I asked the people can I copy can you copy this for me as I was asking for the book a white British English came over stood right next to me and he said I've seen you come here and but he said why do you say سراج الدين البرقيني he said it to me I said that's how the scholar say it and that's how it said in the books and that's how I read it he said the correct name is سراج الدين البرقيني والله he was right I researched and I found that it was correct he's right that I had checked and I called some of the أخزان I told them and they said really they researched they came back to me they said yeah it's right are you with me brothers so أخي the Torah the works that are present in the Muslim in the West in the British Library are you with me just yesterday somebody said me something what was it المختصر of البعلي بعلي المختصر of الكتاب I was taken from the British Library in London الله العليم from the British Library I emailed the British Library when I was told it was there they emailed it to me no other copy no other way this is the only copy they have are you with me brothers so what's the chance of somebody tampering with your sources and playing with it and causing more division amongst the Muslims and changing words here and there are you with me so it's sad if you go to the libraries today in the Western countries like for example the UK and others the majority of the people in the library are not Muslims the non-Muslims are not in the library they are the ones who are reading they are the ones who are studying they are the ones who are researching the Muslims don't read it's a little so we need to wake up and learn and study our own Torah our own heritage and look into it last question yeah yeah yeah صف one جهمن صف one صف one yeah no it's not you're right it's without it it's جهمن صف one without them without them it's without them yeah إن شاء الله سبحانك اللهم بحمدك شكرا