 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دابدلا وياله من شراف عظيمي كما تحدث عن أرقل سمبر فهذا من أعمال القلوب فهي أكشن من الهاتف أيضاً هو أنه لم يقوم باستخدام سلفية نحن يقول إسلام مجموعة ساد والكلام في الناس يجب أن يكون دعلم وعدل لا بجهل وظلم كأهل كأهل أهل البنا ثم يجب أن يقول هذا ليس فتاة سلفية هذه الناس يصبحون سبحان الله تظهر إلى ما إمام أحمد بن أحمل قلت وقلت في أربيك ثم قلت أنه يجب أن يساعده وأنه يجب أن يساعد with the people of desires هذا الشخص قلت with him out of his arrogance and his pride أنه لم يقوم باستخدام سلفية كما تحدث عن أرقل من أعمال القلوب it's the actions of the heart يطلع على الغيب أم يتخذ عن در رحماني أحدة was he shown our brother Abu Qadija was he shown the unseen and he saw what was in my heart or did I say it to him and tell him that I was arrogant and I did it out of pride I can assure you I did it say it to him also he said he did not represent SELFIA and he brought out the statement again that he said before I want to talk about a bit of issues here one issue is that the issue of he said to abandon the innovations and to abandon sitting with the people of desires so it's a matter that enters Hajar boycotting and not sitting with the people of innovations again brothers the problem that our brothers have and they continuously keep coming with is that they think boycotting is the only thing that the Sharia has set regarding the innovators when we deal with the innovators there are two ways to deal with them and both of them can be kills both of them Hajar and Taalif boycotting and also bringing them close and softening ourselves in the way we deal with them or Hajar boycotting them turning away from them and etc both of them are cures but they are cures when they are put in the right place boycotting benefits at times and at sometimes Taalif benefits and that is used but it's ignorance to always use boycotting and it's also ignorance to always use Taalif to always think that you can bring them close the matter revolves around what مراعات المصالح والمفاصد the benefits and the harm are weighed شيخو لسامي بن تيمير tells us in his مجموعة الفتاة where he says فالهجرة الشرعية هي من الأعمال التي أمر الله بها the boycotting are the legislation of boycotting are from the actions and his messenger commanded us فالتاعة so these are actions of obedience so now he is going to give you a قاعدة principle فالتاعة with the obedience لابد it is necessary أن تكون خالصة لله it has to be sincerely for the sake of Allah وأن تكون موافقة لأمره and it also has to be in accordance to the command of Allah واتاعة and his messenger so it has to have خلاص and the obedience of the messenger you have to be sincere when you boycott and you also have to boycott in accordance to the Sharia وان تكون موافقة لأمره فتكون خالصة لله صوابه it has to be with sincerity and then it has to be it also has to be done in accordance to the sunnah فمن هجرة anyone who boycotts لهوى نفسه because of the ويمز and the desires he does it for his own ويمز and desires أو هجرة or he boycotts هجرا غير مأمور به or he boycotts a boycotting that is not legislated كان خارجا that this person will be one who has exited عن هذا he has exited the obedience of Allah and his messenger وما أكثر وما أكثر ما تفعل ما تفعل النفوس and how much is that which the soul does in following his desires or not following the legislation of the messenger صلى الله عليه وسلم when to boycott who to boycott how to boycott a lot does the soul do this وان نن assuming أنها تفعله طاعة لله thinking that he does it in obedience to Allah it's boycotting but it's doing it either for what reason well enough there's desires in him he's only doing it out of desires or he's boycotting a boycott which is غير مأمور به the sharia hasn't commanded you to do this boycotting and so it's important that the person learns this and that they register this in their mind that the boycotting is a طاعة and obedience and every action in the sharia it needs those two pillars خالصة لله it has to be done for the sake of Allah it can't be done for what it can't be هجر لهوة نفسه it can't be because of your ويمز and desires and it also has to be what it accordance to the commands of Allah now إن شاء الله I'm going to give you guys an example الإمام الأجوري رحمه الله إنس كتابة الشريعة الإمام الداريم الإمام الداريم ويأسو نريته that there was a man by the name سبيغ ابن عسلن سبيغ ابن عسلن سلمان ابن يسارن he said أن رجل من بني تميم يقال له سبيغ ابن عسلن قدب المدينة A man from the people of بني تميم his name used to be called سبيغ ابن عسلن was his name he came to the city of مدينة وكانت عنده كتب and he used to have books فجعل يسأل عن متشابه القرآن he started to ask about the ambiguous verses he started to pick verses which were ambiguous that's what he did فبالغ ذلك عمر رضي الله تعالى عن so he was taking the ambiguous verses and he was testing the people with it إن الله تبارك وتعالى when did he say to us هو الذي أزل عليك الكتابة منه محكماتهم هنة أم الكتابة وأخر أم متشابهات فأما الذين في قلوبهم زيغون فيتبعوا لما تشابه the people whose heart is sick were deviated they will follow the verses which are ambiguous as for the people of knowledge as the people who are rooted in knowledge they bring the ambiguous verses to the verses which are كليقة the ayat which are محكم so this individual سبيغ ابن عسلن he started to sit around and ask about these ambiguous verses so the matter reached عمر رضي الله تعالى عنه and عمر requested فبعث إليه he sent somebody to get him سبيغ ابن عسلن عمر said somebody bring me him bring me him whilst they were bringing him he prepared وقد أعد له عراجين أبو عمر prepared branches from date trees which he got and when the man entered onto عمر رضي الله تعالى عنه عمر ستهم من أنت هو أيو and he said أنا عبد الله I am the slave of Allah سبيغ فقال عمر عمر ذن ستهم و أنا أن I also am the slave of Allah عمر من خطب ثم أهوى إليه عمر ذن he went towards him فجعل يضربه عمر بيتم بتلك العراجين with the sticks and branches which he prepared he beat him with it he beat him with it so much فما زال يضربه حتى شجهه he hit him so much until he cracked his forehead فجعل دم يسيل على وشه until blood started to gush from this individual سبيغ and then he said حسبك يا أمير المؤمنين stop or أمير المؤمنين because عمر hit the place where the shaitan was sending the revelation to him فقد والله ذهب الذي كنت أجيده والله the thing that I found in myself has now gone this where the place where the shaitan was pouring in me has gone نعم فيه رأسي in my head I hit the spot so this story it shows you that عمر رضي الله تعالى عنه his time and the era that عمر was at that anyone who went against the religion or anyone who started to deviate the way in which he was dealt with was physical and عمر could physically harm him and then even after that عمر commanded the people to boycott him and everyone was told not to speak to him if we compare عمر رضي الله تعالى عنه who was the leader of the Muslims how he dealt with this individual سبيغ بن عسلن we compare it to عبد الله ابن أبي أوفا اليشكوري ابن كواء الخارجي how Ali dealt with him let's put that in comparison عبد الله ابن أبي أوفا اليشكوري ابن كواء الخارجي he's known as ابن كواء ابن جلير الطابري narrated in the تفسير of the ayah وجعلنا الليلة والنهار آياتين فبحونا آية الليلة الاخر الآية he brought that Ali ابن أبي طالب رضي الله تعالى عنه was sitting one day and he said to the people who he was sitting with he said to them سلو عما شئتهم ask wherever you guys want فقام ابن كواء this man ابن كواء stood up فقاله he said ما السوادي الذي في القمر what is the black thing inside the moon these were from the متشابهات they were from the ambiguous matters he wants to oppose the ayah وجعلنا الليلة والنهار آياتين فبحونا آية الليلة Ali realized that this man was following the متشابهات Ali رضي الله عنه he said to him قاتلك الله may Allah kill you هل سألت why didn't you ask امر دينك واخرتك why didn't you ask a matter pertaining to your religion and a matter pertaining to the hero after why didn't you ask the alik that which you're asking is محول ليل is the wiping of the night now if you look at the statement of Ali رضي الله تعالى عنه all the way Ali said وزقاتلك الله why didn't Ali stand up and beat the man the way that عمر رضي الله تعالى عنه beat him why didn't Ali do that ابنو تايميس going to tell us شاقو الإسلام ابنو تايميس said وقد تكلم الصحابة في تفسيرها مثل علي ابن أبي طالب مع ابن كوا the ayah وجعلنا الليلة والنهار آياتين فمحونا آية الليلة وجعلنا صراة اللي تبتغوا فضل من ربكم ولي تعلم عدد السنين والحساب وكل شيء فصلناه تفصيلة ذات آية he said الصحابة they spoke about the commentary of that verse like علي ابن أبي طالب he spoke about it مع ابن كوا with this individual ابن كوا لما سأله عنها when he asked him about it كريها سؤاله علي disliked his question his question علي he disliked the question of ابن كوا لما رأىه من قصده because of that which he saw from his intention لكن but علي كانت رعيته علي's people in which he was controlling in كوفا they were متلوية ملتوية عليه لم يكن مطاعا they weren't those who obedient to him they weren't those who are adhering to him the people of khufa لم يكن مطاعا فيهم علي wasn't when they obeyed they didn't listen to him فيهم طاعت عمر the way that عمر was obeyed حتى يوديبه so he can teach him a manner and bring it to his senses he can't do it like عمر because عمر's time people were listening to him they were obeying him but at Ali's time things have changed and the time between علي and عمر wasn't that long so this shows us brothers and sisters the way we deal with the innovators the way we deal with them it changes from time to time and it changes from places to places it isn't that عمر beat them so we beat them it isn't that this scholar boycotted them we boycotted them the issue differs from time to time and Imam Ahmed said that رحمه الله it's haqq منه منصور he has a book where he asked Imam Ahmed questions it's called مسائل it's haqq منه منصور questions that it's haqq منه منصور it's not Imam Ahmed it's haqq منه منصور it's not Imam Ahmed من قال القرآن ومخلوق anyone who says that the Quran is created what do we do with this person? it's haqq منه منصور asked that question to Imam Ahmed Imam Ahmed said ألحق به كل بلية every evil put throw on him every evil there is deal with him in that way throw every evil to him then it's haqq منه منصور he said قلت I said كفارة is that person did he become a disbeliever Imam Ahmed said ايو الله by Allah he has he's a kafir والله ايو الله Imam Ahmed said قلت I said to him فيظهر العداوة لهم أم يداريهم should he show them enmity and hate or should he do مدارات speak to them in a nice way Imam Ahmed said أهل خرسان لا يقون بهم أهل خرسان they are not able to do that إس حاكمنه منصور said it was as though he was trying to say يداريهم it was as though he was trying to say that they will deal with them in a soft kind way الله أكبر إمامه أحمد he gave a different role into خرسان over the other places and that shows something that shows it shows a lot إبن تيمى said ففرق بين الأماكن التي كثرت فيها البداع there's a difference between the places where the innovation is a lot كما كثر القدر بالبصرة like the qadr increased in basram the deviated sect the qadria in basra were a lot والتنجيم بخرسان and the tenjim was a lot in خرسان والتشيئ شعزم was a lot in كوفا وبينما ليس كذلك and the places that didn't have all of that are different the places where the innovation were a lot and the places that don't have it are different ويختلف باختلاف الهاجرين أنفسهم في قوتهم وضعفهم وقلةهم وكثرتهم and also the ones who are boycotting they themselves differ in terms of their strength and in terms of their ability in terms of their number and in terms of how much and how little they are so the places governs whether we boycott and also the number governs whether we boycott and also the strength governs whether we boycott and the كلام الشيخ الإسلام تيميا that is the statement of الشيخ الإسلام إبن تيميا the places where the innovation is a lot is not like the places where the innovation is little and the sunnah is stronger so these are matters which I believe that need to be looked into and they should be brought together and some people what they do to you is they will say to you they will say to you محمد سادس الحق بكل بلية they will say to you أبو أيو بالسختياري they will say to you محمد ابن السيرين they will say to you سادس and all of these statements are the speeches of the self رضوان الله عليما جمعين but how do we deal with them الشيخ الإسلام إبن تيميا he said رحمه الله وكثير من أجربة الإمام أحمد وغيره من الأئمة a lot of the answers of إمام أحمد ابن حنبل in regards to boycotting in regards to boycotting and other than him from the scholars when they said don't stick with them boycott them the statement of the other scholars in this field خرج على سؤال سائن قد علم المسؤول حاله أو خرج خطابا لمعين قد علم حاله فيكون بمنزلة قضايا الأعيان الصادرة الرسول الله عليه وسلم وإنما يثبت حكمها في نظيرها فإن أقواما جعلوا ذلك عاما the questions that came from إمام أحمد and other than him from the أئمة the scholars all of the questions that came out regarding a question of a questioner a person put a question directed إمام أحمد إمام أحمد knew the person who's been asked and so he gave a verdict regarding that particular individual are you with me and this is an addressing which is specific to the person who إمام أحمد was talking about or the other أئمة in which he knew the situation and he said and this will become قضايا الأعيان situations which are specific to those particular individuals like those which came from the messenger صلى الله عليه وسلم where he would sometimes address a particular person and that particular thing would only apply to that individual or anyone who has something in common with him إنما يثبتوا حكمها في نذيرها فإن أقوامن but some people they made boycotting جعلوا ذلك عامن they made the matter general based on إمام أحمد's speech or based on محمد إبن سيرين's speech or based on أبو أبو أيوب السختياني or other than them thinking that this is قاعدة المضطردة it's something that is applied is it innovative? yes, boycotting straight away and that isn't the case and that is ignorance of the position of the أهل السنة إمام ابن القيام رحمه الله when he extracted the benefits of the فوائد of حديبية the treaty of حديبية and in treaty of حديبية what happened was the messenger sat with the disbelievers and he sat with them to reach a contract with them a treaty with them and when he signed the treaty of رسول الله صلى الله عليه وسلم he done it for the better also the benefit that was in it for the religion and Allah referred to it as an opening a فتح الله تعالى referred to it as a victory he said إبن القيام when he extracts some benefits regarding the fact that the prophet sat with the disbelievers and he met a conclusion with them إبن القيام when he extracts some benefits regarding the fact إبن القيام says ومنها from the benefit is أن المشركين when the pagans وأهل البدع and the people of innovation والفجور والبغات والظلمة the criminals the wrongdoers those who have exceeded their limits إذا طلبوا if they request أمرًا أي ماتة يعظمون في حرمة من حرمات الله that they are honoring أي سيكرت رلجس ماتة they are going to أجيبوا عليه you obey them for it أجيبوا عليه إلهي وأعطوا وأعينوا عليه they are obeyed when they call us to that we help them and we aid them and we support them in this if they are doing what يعظمون فيه they are honoring أي ماتة they are honoring الله's religion سبحانه وتعالى so the sheikh said the benefits that we take from it is that when the innovator calls us and he's honoring the religion of Allah then we obey him we aid him and we support him in it نعم then our brother أبو خديجة هداه الله he said when Abdullah ibn Abbas entered amongst the khawarich he did not enter except he established a حجة upon them he didn't not to make friends with them not to make some sort of unity with them to refute them and it established a حجة so that they may return back to the truth now my amazement here is that I didn't sit there to make unity with them and I didn't sit there to become friends and for our brother to think that it's amazing and sheikh al-Islam ibn Taymi said والكلام في الناس يجب أن يكون بعلم وعدل لا بجهل وظلم كالي كحالي أهل البداة والكلام speech of a person if you're dealing with a matter if you're tackling any issue يجب it's obligated to be بعلم وعدل be based on knowledge and base it with justice and justice and fairness لا بجهل don't base it with ignorance وظلم and oppression كحالي أهل البداة like the situation of the people of innovation that is what's known for the innovators rather this methodology that our brother took which is that he judged he's judging me on my heart as though he has seen my heart that I went there to become friends with them and to to make unity with them and this is والله this is the methodology of the khawarij it's not methodology of Ahlu Sunnah which is to judge the people by their intentions وصامة بن زيد he said of the hadith of when he killed a man after the man said لا إله إلا الله وصامة رضي الله تعالى عنه he said when I told the messenger رسول الله صلى الله عليه وسلم and the prophet said to him أفلا شققت عن قلبه why didn't you open his heart حتى تعلم so you can know ام لا whether he said it in his heart or not فما زال يكررها the messenger صلى الله عليه وسلم kept repeating that حتى تمنيته until I wished أني أسلمت يومئن that I took Islam that day ولمام النوة we bought a benefit out from this he said فيه in this hadith an issue of usama is دليل للقاعدة المعروفة في الفق والأصول the principle that is known in the books of fiq and in the fundamental books أصول الشق which is أن الأحكامة يعمل فيها بالضواهر that the ruling is based upon the apparent والله يتولى السرائر and الله تبارك ويتعالى he's the one who overcomes or who takes what's inside the person's heart that's Allah deals with that الله تبارك ويتعالى is the one who deals with what's in within people's heart so the question is how does the brother know I went there for that reason the messenger صلى الله عليه وسلم he said in the hadith which أبو داود الطبراني الحاكم they narrated ريما بحمل narrated الشق للباني authenticated it عبد الله بن عمر and he said that the messenger صلى الله عليه وسلم said من قال في مؤمن ما ليس فيه anyone who says about a believer maybe أسكانه الله رضغة الخبال حتى يخرج من what he said الله will make you live in the house fire especially in the place where the عصارة وهل النار the waste that comes out of the people of the house fire where it accumulates and it comes together you're going to stay there anyone who says about a مؤمن that which he hasn't said now my brother أبو خديجة هذا السؤال ، أردت عنه لأن ابن عباس يتحدث عن خوارج ، هل هذا يعني أنه أعتقد أنه ابن عباس؟ ليس لك المثالجية عن خوارج؟ خوارج هؤلاء الذين يفعلون تقفير من لوازم القول، أما لازم المدهب They necessitated it from the person's action For example, the خوارج would say فولان he drinks or so and so drinks alcohol and the only reason why he drinks alcohol is because he sees it to be permissible and because he sees it to be permissible, he's a kaffir All of those, all of that is lazible and it's martyred That is the methodology of the خوارج It is not the methodology of Ahlu Sunnah We don't necessitate from somebody's action or their speech That which may be possible and not We don't say that We ask the person unless he admits to it That the reason why he did it is because of that Then we say So somebody might be drinking alcohol because he sees it to be permissible And another person might be drinking it out of desires Ahlu Sunnah don't do تقفير of him Just because he is مدمن He's consistent upon drinking alcohol So my point with our brother أبو خديجة is Again you're falling into traits which are not known by Ahlu Sunnah What you think you're ابن عبس In the video I didn't say I was ابن عبس The second thing is Just because I debated doesn't mean I believe I'm ابن عبس And the third thing I wanted to say in شاء الله تعالى is Some people think that the debating is only for the علامة and the people of knowledge And they're the only people they have to Because ابن عبس was a person of knowledge And without a doubt A scholar should always be the one who does it Whether it comes to debate Even when it comes to teaching The scholars need to do that And the general mass and the students of knowledge sit and learn But As they say If there isn't water The people use تيبو If the scholars aren't with us in the UK And they're not living with us Then the students of knowledge And the people who are seeking knowledge Who know a bit about the religion here and there They will teach what they can According to their capacity and their ability Our brother أبو خديجة I can say to you Do you think you're ابن عبس for teaching religion Do you think you're ابن عبس for teaching religion To go out there to do خطبة Rather I can say to you Do you think you're the messenger of Allah To even do خطبة And that is really It's a شبه Or it's a point It is something very pathetic إن شاء الله تعالى Brother أبو خديجة And our brother عبد لله لحمام I want it إن شاء الله تعالى Advise both of you Advise from a younger brother To brothers who are older than me in age أبو خديجة A while back I heard a video or audio of his Where he mentions That he's been in the Da'wah for 25 years And that is a long time And our brother عبد لله I don't know how long he's been in Da'wah But I wanted to advise you both And the advice is taken from the young brother as well إبن رجب رحمه الله And he mentions in his book الفرق بين النصيحة والتعير He says بأن الإحاطة بالعلم All the أئمة السنة And the scholars are unanimously in agreement That to encompass knowledge To have all of knowledge with you من غير الشوذوذي Without anything being outside it You have every knowledge thing All of it is with you All of the علماء are unanimously agreed upon That is They know it ليس هو مرتبط أحد من خب None of them reached a point where all of knowledge is with him ولا دع أحد من المتقدمين ولا المتأخيرين The pious predecessors and the late comers None of them ever said that we know everything And I insha' Allah I don't think you both say that as well فلي هذا because of that he said كان أئمة السلف Because the salaf knew that they want They didn't encompass all knowledge المجمع على علمين And their knowledge was unanimously agreed upon And their virtue يقبلون الحق They would accept the truth من من أورد عليهم Anyone who transmitted and passed it to them وإن كان صغيرا Even if he was young ويصونا أصحابهم And they would advise their students واتباعهم and their followers بقبول الحق that they accept the Haq إذا ظهر في غير قولهم If it became apparent ونحن أصحبهم ونحن أصحبهم إذا كان مجددا ونحن أصحبهم