 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 وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد في هذا السيط إن شاء الله تعالى أتمنى بإذن الله الكريب لتحدث عن مهمة مهمة والمهمة هي فهم العل وضبط أهمية وسبل تحقيقي المهمة التي أريد أن أتحدث عنه أنفتح أنفتح المهمة ومن مهمة ومن سيحاول أن تحقيقي إذا لم تكن لديك سيحاول أن تحقيقي المهمة للعلم وفي الحقيقة لا أريد أن أتحدث عن فضلي العلبي والعلمة لا أريد أن أتحدث عن العلم والعلم وعلم الآخرين وعلم الآخرين لأنني أتحدث عن ذلك في الكثير من الآخرين ومهمة العلم هو شيء إن شاء الله تعالى that is very common well-known by everybody everybody who has ever read the Quran who has looked at the Sunnah of the Messenger صلى الله عليه وسلم knows the virtue of knowledge and how important it is and the knowledge that I am referring to here is Islamic knowledge of course so I am not going to speak about the virtue of knowledge and the virtue of the people of knowledge but there is a statement that I do want to bring to your attention and that is the statement of صفيان الثوري رحمه الله he said صفيان الثوري he said there is no action after the obligatory act that is more virtuous than seeking knowledge after you pay the Salah after you fast after you go ahead after you give your zakat and other acts that are obligatory there is nothing that comes before or more virtuous than seeking knowledge so what this tells us is that knowledge is عظم وقربات the great knowledge is عظم وقربات the greatest thing that a person can get closer to Allah with and it is from that it is from the greatest things you can get closer to Allah with and from the greatest acts of worship it is from those great acts of worship a person can get closer to Allah with and that is why Ibn Hanbal said there is nothing there is nothing there is nothing like it but it is for the person whose intention is good so when Muhammad said there is nothing like knowledge if you have good intentions so any person anybody whose intention is righteous or pure for the sake of Allah then this particular person there is nothing greater that he can embark on and there is nothing greater than what he is taking forward or doing then seeking knowledge and the reason why is because it is every key to good knowledge is the forefront for it so إن شاء الله تعالى those two statements of those two Nobu Imam will give you an understanding of the virtue of knowledge and of course as I said that is something that you will find in the Kitab and the Sunnah the virtue of knowledge and the virtue of the people of knowledge but that's not my topic today my topic إن شاء الله تعالى that I want to speak about in this محاضرة in this lecture is the issue of understanding knowledge and this is a part of it's a chapter that falls under knowledge or gaining knowledge or the things that a person needs to gain knowledge إن شاء الله تعالى أخي لن تلال العلم إلا بسيطة سأم بك عن تفصيلها ببعياني 16 is the way a person can obtain and gain knowledge from those six is understanding and comprehending the religion comprehending knowledge understanding knowledge so our discussion and our talk is about an important topic connected to knowledge فهم العلم understanding knowledge if we look around today we realize the people who have embarked and wanted to gain knowledge are large in number السالي كون طريقة العلم كثيرون the people who have embarked on the path of wanting to gain knowledge are a lot in number go to the Arab world today go to Al-Azhar University go to أمو قراء جاعة الرياب go to Medina University and other universities around the Muslim world and look at the number of people you see who are enrolling who are already studying there and the ones who are applying it's a large amount it's something that brings happiness and joy to the heart but لكن الثابتين على طريق طالب العلم والاستزادة منه قليلون but the ones who are steadfast on seeking knowledge in wanting to increase in knowledge are very little in number so those who take the path of wanting to gain knowledge applying for universities and wanting to study and going and enrolling are large but the ones who are steadfast on that road who are consistent who don't stop learning they know that studying doesn't have no end point but it's continuous those are little in number they're not a lot and then from within those who are little those those little ones who are steadfast within them is a little minority again who are what who've actually even understood knowledge and those who have understood knowledge within those who are steadfast are very little so we see the importance of how important it is to actually comprehend and understand knowledge understanding knowledge it is the objective of what knowledge is and it is the ultimate goal of what knowledge is is to actually understand it and comprehend it it is not memorizing and that is not me belittling the importance of memorizing but it's not you memorizing حفظ المسائد that you memorize this مسألة rather what it is معارفة أصول العلم you know the foundations of knowledge وقواعده وكلياته التي تتفرأ عنها وقواعده وكلياته التي تتفرأ عنها أما منها الجزيات you know the foundations and you know the principles where all of these sub branches have been derived from and if my beloved brothers and sisters you don't have understanding لا يتمكن الإنسان من القياس you can never do analogy كما لا يتمكن المسائل ورد الشبوهات حول مسائل العلم and you won't also have the ability to extract ruling from the Kitab and the Sunnah and you will not also conclude with a correct ruling in matters of the religion you speak about you will also not be correct in responding and defending and debunking doubts that are thrown at Islam you won't be able to debunk it and refute it and respond to it you will also not be able without understanding and comprehended you will also be without or you will be a person whose mistakes are more than his the things that he gets right and also you will have contradictions and how would you have contradictions تفريق بين المتمثليني والتسوية بين المختلفيني وما المختلفيني two things that are the same two things that are the same you're going to divide between the two of them and you're going to place each one with a different ruling when they're the same or you're going to bring together two things that are different and give them both the same ruling and I've got contradictions that can happen and why is that you don't have understanding you don't have ضبط and that is what Allah سبحانه وتعالى mentions in the Quran and he states he says in the Quran in Surah An-Kabut ayah 43 الله says الله says and like that we give parables parables نضربها للناس and we give these parables for the people وما يعقيلها إلا العالمون and no one يعقيلها means no one understands it except the people of knowledge so this ayah what does it show فدل على أن العالم لا يكون عالما إلا أن يكون صحبا فهمت that a scholar is not a true scholar until he understands and my beloved brothers and sisters look just because a person has memorized مسائل that doesn't necessarily make him a person of knowledge what makes him a scholar is وضبط المسائل وقواعده he knows the the principles of this knowledge he knows the principles that it stands on التي تتفرع منها الجزياد that all these sub branches is coming out from he knows exactly the principles that is coming out from based on this ayah as for the general mass for them they won't understand Allah's parables وتيلك الأمثال نضربها للناس ومعقيلها إلا العالمون there is an ayah in the Quran that proves the general mass that get confused with Allah وليذلك what did the Jews say and disbelievers إن الله لا يستحي أن يضرب مثلا ما بعوظة فما فوقها فأما الذين فأما الذين فأما الذين كفروا فيقولون ماذا أراد الله بهذا مثلا that disbelievers their response is when they look at Allah's parables and examples that he gives ماذا أراد الله بهذا مثلا what did Allah intend behind this parable he's not making sense one time he's talking about بعوظة one time he's talking about this what is this that he's trying to say they don't understand it they don't comprehend it also Allah says إذ نفشت فيه غنم القوم وكلنا لحكمهم شاهدين ففهمناها سليمان وكلنا آتينا حكم وعلمة الله توزس وداود وسليمان إيه حكمان في الحرب نملي داود and سليمان they judged a matter نفاذا داود got it wrong and سليمان got it right الله they say ففهمناها سليمان وكلنا آتيناه حكم وعلمة this matter داود didn't understand it ليبي الله سليمان understand it الله سبحانه وتعالى he's saying we gave سليمان the understanding here but both of them we've given them what حكم وعلمة both of them have knowledge and both of them were rulers and they had judged they were judged but look the understanding he was given to when Sulaiman is the son and the father is داود سليمان is younger داود is older because he's the father but this shows you that he gave Sulaiman the understanding in this particular situation also الله سبحانه وتعالى he says in the Quran in Surah to Yusuf ayat 2 الله says we sent down we sent this Quran in the Arabic language why لعلكم تعقلون أي داود عقل is man here والمراضب العقل here is what لعلكم تفهمون so you can understand that you can comprehend وصول الله تبارك وتعالى he says الله gives wisdom to whoever he wills ومن يؤتل الحكمة and whoever is given wisdom then he has been given a lot of good what is the wisdom we hear this common news of the word wisdom wisdom wisdom what does the sharia observe wisdom and what is hikmah عبد الله بن عباس ترجمان القرآن the commenter of this Quran the great noble companion when he refer he said الحكمة there is القرآن والفهم فيه and comprehend it wisdom is the Quran and understanding the Quran so if you understand the book of Allah then you are upon wisdom and you know the prophet عليه الصلاة والسلام what did the prophet do بن عباس ربي الله تعالى عنهما عبد الله بن عباس الله مفقه في الدين وعليه التأويل الله مفقه or Allah give him understanding give بن عباس understanding of the religion and also teach him the common tree of the Quran so what does this show us that the issue is about understanding and there are the many texts that prove that how important the issue of understanding and comprehending is imported a person may be carrying knowledge a person والإنسان قد يكون حامل للعلم he is carrying knowledge with him حاصل للمسائل but بلاك ليس لديه فقه ولا فهم he has no comprehension of what is coming and the prophet told us this عليه الصلاة والسلام he said go to the face of a person سمع مقالتي who is my statement where is the hadith of the prophet فوعاها he holds it وحفظها and he memorizes it وبلغها he can make it his issue is الوعي فوعاها is like a vessel where you pour water into a cup the cup will hold it for you so he holds it وحفظها and he memorizes it وبلغها وبلغها and then he can base it that's all he has he has no understanding فروبا حامل فقه إلى من هو أفقه for verily فروبا حامل a person who is carrying that knowledge sometimes may pass it to a person who knows it more than he does he will say just give me the hadith what is it and he will extract 50 20 70 80 but this one is memorized for him فروبا حامل فقه إلى من هو أفقه this person passes it over to this other person he memorizes it he himself may have an understanding of it sometimes he may understand it but this person who he is passing it over to has more understanding than he does because that's why there used to be a man who used to be called حمار الفرور the reason why they called him is because the كتاب الفرور با يبن مفلح it is a fiq حمب لي بقه they will say that he memorizes it all as I said and they used to just ask him to read it on them and they used to extract it and explain it he was a memorizer he didn't understand it he was a donkey the fact that he was just carrying a book but he didn't understand it he didn't understand what he memorized so what does this mean the one who transmits an information to you doesn't necessarily mean he understood it another person may hear it and be able to extract more from it and the prophet said and sometimes a person may even convey it and he has no understanding at all zero he is just a person memorizing أبو بكر رضي الله تعالى عنه he was given a distinct a distinct thing that he was prioritized over the other companions and what was that my beloved brothers and sisters it was understanding comprehension أبو بكر و لذلك عندما سنصلى الله عليه وسلم I mentioned عبدًا a slave خيره الله بين زهرة الدنيا وما عند الله فختار ما عند الله a slave was given the choice the prophet said this in a gathering and he was given a choice between this world and that which is with Allah and that slave chose that which was with Allah أنا أبو بكر صاحب السخراي and then he said فديناك بأبائنا و أمهاتنا يا رسول الله we are freed our mothers and our fathers for you أبو سعيد للخدر رضي الله تعالى عنه who was from the people in the gathering he said why is Abu Bakr crying for the prophet only spoke about a slave who was given a choice between living in this world and staying and dwelling in this world or what is with Allah and this slave chose what is with Allah so what's there to cry about but then later they realized that what Abu Bakr understood was that the prophet when he had said that he was referring to himself and the prophet was trying to say I am coming to an end my life is going to stop I am going to die and so I was given the choice of wanting to live in this world or the hereafter and I have chosen the hereafter and that's where Abu سعيد الخدري said his statement كان أبو بكر أعلمنا برسول الله صلى الله عليه وسلم أبو بكر was the one who knew most and was more knowledgeable than all of us in the affairs of the prophet صلى الله عليه وسلم what does he mean أعلمنا برسول الله he means أفهم لكلامي عليه الصلاة و السلام he is the one who understood the prophet the most because he lived with him the most he spent the most time with him so we understood the messenger and he knew when the prophet said things what he meant by it because he had that understanding and comprehension عمر رضي الله عمر رضي الله he wrote a letter to Abu Musa الأشعري أمر رضي الله I wrote a letter to the noble companion Abu Musa الأشعري I, Abu Musa الأشعري at this particular time عمر appointed him as governor in Iraq وقد وله على بعض نواحي العراق in some of the land of Iraq Abu Bakr appointed Abu Musa الأشعري as leader and he sent him a letter that he wrote to him and this is what he wrote in the letter for him he sent to him Abu Musa الأشعري الفهم الفهم understand understand what does he mean الفهم احرص على الفهم strive to understand احرص على فهم سائل strive to understanding the issues لا حفظها don't just strive to memorizing it the same with when he was asked he said to him هل خصكم رسول الله is there anything that the prophet specified you with is there anything that the prophet uniquely gave to you over everyone else is there something you only have that no one else shares with you Ali as a family because you're from the prophet's family is there anything he done for you that he gave you and told you that no one else knows and then Ali bin Abi Taalib responded by saying لا لا والذي فلق الحب وبارا النسامة إلا فهم يؤتيه الله وعبدل في كتاب وما في هذه الصحيفة أسبب الله لا إلا أن أفهم الله تبارك والتعالى يقوم بإمكانك سلاحة في القرآن لا the prophet never specified me with anything the only thing is everybody and his understanding of the book of Allah هل you understand and then he goes on saying وما في هذه الصحيفة and also what's in this script is to scroll that he was holding so what if عليب عليب say the issue is not the prophet didn't specify anybody with something but it's everyone and his understanding what the prophet said so I bring back to your attention my beloved brothers and sisters don't be deceived okay and don't be fooled because of somebody's excessive memorization or somebody's excessive reading and research they shouldn't amaze you what should amaze you is understanding of a messaala how that person understood it or yourself have you understood this messaala do you actually have you got to the bottom of it and you comprehended it properly and a lot of the time just because a lot of the youngsters and the youth they see a person who's memorized so many Ahadith or he's memorized so much they get they get they fool for it and they look at this person as a scholar and a person of or they see a person who reads a lot so they fool for it and they say he's a scholar he's a person of knowledge when in the reality the issue is what the issue is understanding and that's what Imam Malik said إلا العلم ليس بكثرة الرواية knowledge is not the one who narrates more إن من علم نور يقدفوا الله في القلب rather knowledge is a light Allah places in the person's heart and أحمد ابن صالح المصري أصحابي مالك أصحاب he explains to us إن العلم ليس بكثرة الرواية that knowledge is not the one who narrates more إن من علم و نور يقدفوا الله في القلب he explains to us what it means he says it means إمام مالك من بايت you read to be فهم العلم و معرفة معاني he means by understanding knowledge and understanding the meanings that are in it so according to Imam Malik knowledge is not the one who memorizes necessarily rather it's all about understanding and comprehension whatever you understood it's not how many books you got it's not how many books you're carrying it's not how many narrations you have it's really about what have you understood and what have you comprehended so again my beloved brothers and sisters العلم هو الفهم knowledge is understanding and comprehending understanding كلام الله سبحانه وتعالى وكلام رسوله and the speech of the messenger صلى الله عليه وسلم and both of the كلام الله the speech of Allah and the speech of the messenger صلى الله عليه وسلم يضلطوا ذالك وفق وصول العلم و قائدي it's all in accordance to the foundation and the principles of the people of knowledge that every the delala of this نصوص the delala of the alfaz the delala of the iltizam the delala of the iltizam the delala of the iltizam it's all in accordance and the every nas you proper understand what it means correctly based upon is it am is it خاص is it مجمل is it مبيل is it محكم is it متشاب and how is it ظاهر is it مؤول is it nas all of those you have it properly if you're doing تخرج of حديث you go according to the and the قواعد of the people of حديث and that you understand what they mean by when they say things and insha'Allah تعالى examples I'm going to be giving you excessively to show you how people don't understand مسائل العلم طلبة العلم some doctor some problems they fall into because فهم العلم عبد البرسة it's something in support of what I've just mentioned he says the scholars the jurists the majority of them are of and this is what they say وعلماء this is what the scholars are upon which is what rebuking a person in increasing knowledge without understanding what he previously took don't take on more if you haven't understood your previous knowledge if what you've already taken before you don't even have it in your brain and you haven't understood it because the issue is الفهم والفهم understand and comprehending ولمام الخطيب البغدادي ورحمه الله عبد البرس is what حافظ المغرب الخطيب البغدادي is حافظ المشرق so both of them we tend to always mention them together خطيب البغدادي what did he say he said إن العلمة والفهم والدراية knowledge is about understanding and comprehending وليس الإكثار والتوسع في الرواية and it is not increasing in the issues of narrations going too much into it without having any understanding of it some people what they do is they want to memorize the Rijal and they want to memorize the An-Sanid which is good but he doesn't even understand what the Prophet is saying here and he doesn't understand the method of the Hadith what the Prophet is instructing here he doesn't understand it this is a مشكلة ولي ذلك ابن القيم رحم الله يسaid فالفهم ونعمة من الله على عبده understanding is a blessing from Allah upon his slaves ونور يقدف الله في قلبه and it is a light that Allah places and throws in the heart of a person who he loves يعرف به ويدرك ما لا يدرك غيره and with this light he starts to understand and comprehend that which others can't comprehend وليعرف so this person look how Allah is blessing so much فيفهم من النص he starts to understand from the text ما لا يفهم غيره other people can't even understand this from it Allah has given him the ability to understand this from it you see مع استوهما في حفظه ويقصد معناه even though the other people they share memorization with him and they all share the fundamental understanding but then he has some extra understanding which Allah has uniquely given to him you see فالفهم وعن الله ورسولي عنوان صديقية ومنشورة الولاية النبوية وفي تفاوتات مراتي بالعلمة حتى عدة ألف بواحد understanding what Allah and his messenger are saying is the title of صديقية and it is also the station and the positions that prophets and messengers have held and based on understanding تفاوتة مراتي بالعلمة the stages and the levels of scholars differed they were not all the same based on what I've found and based on understanding حتى عدة ألف بواحدي until a thousand scholars or a thousand of them became equal to one thousand became equal to one because how much understanding and comprehension he had so my beloved brothers and sisters العلمو knowledge ليس كثرة المحفوضات it is not the generalization of excessive number of things ولا سعطو للطلاع and it is not how much books have you read and how much رسائل have you gone through or it's not and it is also not وَلَا سْتِكْتَارُ مِنَ الشْيُوخِ وَالْدُوْسِ I went to this and I met this sheikh and he's one of my teachers and so is my teacher and so is my teacher that's not knowledge بل العلمو في حقيقة but knowledge in its real essence is what هو ضبطو وَالفاهمو فيه لغايا it is precision it is precision in knowledge accuracy in knowledge and understanding and comprehending it nothing else that's what it bottles down to now I'm not saying that one should not read and I am not saying a person should not memorize and I am not saying a person shouldn't increase in the number of scholars he goes to and he takes knowledge from but I'm saying that the أصل of knowledge and the true essence of knowledge is وَالفاهمو وَالبضو فيه it is precision in knowledge and understanding and comprehending knowledge والله anyone who does not understand knowledge تخبط في أحكامي وفتاوي you will start to see how أقود and how contradicting his rulings and veritas والتبس عليه المسائل and issues start to mix up with for him and an individual فى يفرق بين المتماثلات you start to see him dividing between things that are the same وى يسوي بين المفترقات and then he makes the two opposites he tries to bring them together or he makes them and gives them the same rulings and anybody brothers today المتأملو في واقع المسلمين اليوم if you look at the situation of the Muslims today especially you focus on في ما ينشرو the things that are spread the articles that are written you realize that عدمو طبطي والفهم lack of precision in knowledge and lack of comprehension in knowledge هو سيمة الباريزة it is the true sign that is prevalent amongst the Muslims today especially في ذيلي وسائل التواصل الاجتماعي especially on social media social media has opened the doors for every single person to put forward what he believes everybody كلو يقولو ما يشاء every single person comes and he will say what he wants one person will come he will speak about himata يتبعه الألاف a thousand people are going to follow him rather بالملائي millions but this person becomes fascinated with himself and then he starts to speak about more issues of knowledge ويتخبط فيه and then he comes with something something that is incorrect and with شاد that goes against and the reason for that that is happening is is due to وضبته there is no comprehension of knowledge and there is also no precision in it how has the ideology of ISIS and the khawarij قديم الزمان before and even till today how has it spread إلا بسبب الجهل the reason why it spread is because of ignorance and the people got affected by these people the ignorant individuals the people who did not have who didn't understand knowledge started to become affected by this khawarij and they themselves they didn't have and they didn't have his memorize the hadith he has no comprehension and we hear in issues of حديث in fundamental issues of the religion based on that my beloved brothers and sisters it becomes clear to each and everyone of every one of us the importance أهمية وضبته the importance of comprehending knowledge and having precision in knowledge and giving importance to this part of this topic how important it is it becomes clear to us for example we have an issue of that we suffer from today ما تعانيه الأمة اليوم which is the issue of the issue of الإستحلال مثلا إستحلال as an Islamic concept إستحلال is making Halal something Allah تعالى و تعالى and he is a messenger made Haram this is called إستحلال and إستحلال is of 2 times إستحلال عقدي باعتقادي and إستحلال عمل إستحلال اعتقادي means the إستحلال that comes from the heart and there is an إستحلال that comes from the limbs أهل السنة والجماعة they made تكفير of إستحلال on the one that is إعتقادي not the إستحلال which is عملي in other words a person who drinks alcohol excessively is not a kafر even if he is a musir for 40 years this is إستحلال عملي but it's not إستحلال إعتقادي unless he says with his tongue I believe خامر is حلال then it becomes إستحلال عقدي ام إعتقادي and this makes him leave the fold of al-Islam so a group of people who haven't understood they read some of the statements of the scholars and they didn't understand which is بابد of إستحلال which is مكفر المخرج من الملّة the إستحلال that would take you out of Islam they didn't understand this which of the two it is so they made تكفير of any person who comes with إستحلال عملي for example وقفز on إستحلال عملي is the muslim leader in banks البنوك الربوية banks this is إستحلال عملي ام إباحة عملي he permits it legislates it for the people to open banks is this is this from the إستحلال which the rule leaves al-Islam because it is not إستحلال unless that leader says I believe بنوك ربوية when it's حلال then this individual or this leader becomes كافر for that statement and this is what كشيخه الإسلامي بلوتيميا and others كشيخه بلوتيميا رحمه الله that the Babel of إستحلال which is مكفر المخرج من الملّة and not when it is عملي so why did this problem occur to these group of people فهم العلم and there is no precision on these terminologies that the scholars are using what they mean by it so they just take the source like that and they use another group of people we have who fallen into the same extreme of التكفير on one side and we have those who fall into تبدير placing بداع on a person what we know is إخراج الناس عن السنة شديد taking the people out of the سنة and saying that they are innovators it's a very severe issue it's not a very light issue and that one should not take it very lightly so what is it when a person can become an innovator in other words when can a person be labeled as an innovator that brings the point of then understanding what is the أصول أهل السنة والجباع are upon and that anyone who leaves it he leaves أهل السنة before he places his ruling on them as we know two things are from أصول أهل السنة the first one is مزدل التلاقي the sources which أهل السنة take their religion from ويسأل كتابه والسنة والجمع if a person does not take the كتاب أو the سنة أو the إجمع يحكم عليه مباشرة بالتبدير if he doesn't take the كتاب أو the سنة أو the إجمع as a source of evidence then that person is an innovator straight away no ifs no buts why لأنه خالف أهل السنة في مزدل التلاقي if a person does not take the كتاب أو the إجمع the second one is خالف he opposes أهل السنة في المسائل المجمع عليه عنده سلف he goes against أهل السنة in a matter which أهل السنة are unanimously in agreement upon they unanimously agree with each other on this issue meaning there is no خلاف there is no dispute amongst أهل السنة والجمع this ruling they don't differ they have one word in it the person who opposes أهل السنة in this issue تقام عليه الحجة and the doubt that's there for him is removed he's told look this is what you're saying this is the proof all his doubts are responded to فإن أهل صرّة after removing the doubt from him establishing the proof on him if he's still consistent and he's persistent upon it يحكم عليه then his label doesn't move to there after you establish a proof on him you've removed the doubts from him if he's consistent upon it you say he's a move to there a group of people do not distinguish between the two the first one what do I say if he goes against أهل السنة straight away his label doesn't move to there no حجة is established on him and there's no proof there isn't because from the get go you want even أهل السنة if you go against him from the kitab I don't take the kitab or I don't take the sunnah I don't take it the second one the مسائل هل السنة are unanimously agreed upon it this person proof he's established on him once the proof is established on him and it's brought to his attention if he says I still don't want to take it يحكم عليه بتبدير if that is not done then what happens is there is extremism in تبدير and where did that come from this person has not it has not got precision in knowledge he has not got precision in knowledge and he hasn't understood it so that's why we're finding these extremes you have the opposites of all of those groups you have those liberals who would say to you the أشاعره and the ما تريدية and the أثرية أقول هل السنة they want to bring every single person in that so he will say to you the أشعري is أهل السنة the ما تريدي is أهل السنة and the أثري is أهل السنة when you say to him where did you get this from you'll say but due to his lack of understanding and comprehending that according to the علامة statement is that the مصطلح أهل السنة والجماعة has a usage which is general and it has a usage which is specific so when they say that يشاعر أهل السنة they mean when we look at them in regards to the رافضة they're Sunnis but when we look at أهل السنة within the realms they're not and that's why Ibn Taymi says clearly he says فلفضوا أهل السنة يرادوا به من أثبت خلافة الخلفاء ثلاثة فليتقول في ذلك جميع الطوائف إلى الرافضة you see all the groups will fall under أهل السنة when we look at them from when we're comparing them to the رافضة فيدخل في ذلك حتى المعتزلة Ibn Taymi says even the المعتزلة والأنت أهل السنة but the usage which is أعر وقد يرادم أهل الحديث والسنة المحظة فلا يدخل في إلا من يثبت إلا من يثبت الصفات لله تعالى and there's a second usage which is what the أهل الحديث والسنة I only refer to as أهل السنة المحظة the few ones يدخل في إلا من يثبت الصفات the only person who's going to enter the أهل السنة الخاصة is the ones who have found the last characteristics and attributes you see my beloved brothers and sisters and Ibn Taymi explains this in more details in his شرحة of الأصفحانية so where did this problem come from it came from عد ملفاني وضبط العلم lack of understanding and not comprehending those issues were عقيدا related matters عقيدا related issues that there's no ضبط العلم or malhaj related issues now let's go to issues that are الخطأ في المسائل الفرعية المسائل الفقية الخطأ في المسائل الفقية like you see mistakes that people come with in matters of due to عد ملفاني للعلم وضبطي for instance not being able to distinguish between ملك المنفع and مالكل انتفع what's the difference between ملك المنفع and مالكل انتفع what's the difference between the two and having خلال deficiency in not being able to distinguish between what is ملك المنفع and مالكل انتفع brings a lot of destructive rulings and what's the difference between the two ملك المنفع مالكل انتفع is a person can go to a masjid and benefit from it okay he can benefit from this masjid and he can sleep in the masjid and he can read Quran in the masjid and he can sit there no one's going to stop him so the main public road you're allowed to drive on it you're allowed to benefit from this place but can you say because I'm benefiting from the masjid I can now go and sell the masjid whereas your house not only are you able to benefit from it but you're also able to sell it and benefit money from it and gain something from it so the فقها had distinguished between what is ملك المنفع and مالكل انتفع here this person has the rights to benefit I'm benefiting from it so I'm allowed to sell it and get more benefit from it and because of this you see فتاوات which are غريب شاد other issues that you see people for deficient in is the issue of the issue of الفرق بين من باشر النجاسة في الصلاة ناسين لم تبطر صلاةهم الشخص who comes in contact with impurity while in the prayer but he does it forgetfulness comes into contact with an impure place something impure for example there's something that's dead a urine or what and by accident he puts his hand in there in the صلاة مثلا his hand falls in there by accident in each other way لم تبطر صلاةهم صلاة is not nullified you hear some scholars they say الممشةة يقول this opinion very strong even in his المجمع which is a shahab muhadab he says this is called قوي من الدليل وهو المختار this is strong in terms of the evidence and it's the chosen opinion المحمد from one of his he says that it is what it's also the view hold با عمر رضي الله تعالى عنه انه اطاق من امي رباح سعيد من المصيب سالم مجائد عمر بنشالحبيب انه زهري انه حسن البصر يحبن السعيد الأنصاري now let's look at another issue that's related to this and that is what the issue of leaving of a واجب thing in the صلاة out of forgetfulness those same scholars they say they have to come back with that prayer again so in the صلاة you forget something that is فرض من فروط صلاة you leave it they say you have to come back with it but now we have what if you what if you touched and you came into contact with an impurity whilst in the صلاة out of forgetfulness you don't have to come back with that صلاة and your صلاة is correct whereas if you leave a واجب out of forgetfulness you have to bring back that prayer the reason the the issue revolves around is and this is what the person has to understand and once you don't understand this issue is the difference between what فعل المحضور ناسيا and ترك المحضور ترك المأمور ناسيا the فقها the أصوليين they ponder and they look at doing an doing an impermissible act out of forgetfulness a leaving of a command out of forgetfulness is different doing something that's prohibited is not the same as leaving off something that is obligatory you have to know the difference here and because you don't distinguish between those two you want to always make it the same and your فقه is going to be غريب and your روليين are going to they're going to be shocking