 وقد وقع إجماع الأمة على أن من أنكر البعث كفر وكتيلة أحد المزدر التلقي one of the sources we take our evidences from الله تباركه تعالى he says in the Quran وما يشاقق الرسولة من بعد ما تبين له الهودة ويتبع غير السبيل المؤمنينا والله ما تولا ونسله جنم وساعة مصيرا so that ayah is the evidence for what إجماع the ayah clearly says وما يشاقق الرسولة anyone who diverts from the prophet's path وما يشاقق الرسولة the prophet من بعد ما تبين له الهودة after the evidence becomes clear to you you go against what you go against the message of some path then الله تباركه تعالى didn't just specifically mention the prophet alone he added something else to it and goes against which path as well غير السبيل المؤمنين the path of the believers as a whole المؤمنين means all the مؤمنين نوليه ما تولا الله تباركه تعالى will allow you to go with whatever you went with wherever path you've taken be with it إن شاء الله but what will happen the day of judgment نوليه ما تولا ونسله جهنم جهنم will be made he's a boat وساعة مصيرا one of the ayahs that show إجماع is the evidence which is what الله تباركه تعالى he says فإن تنازعتم في شيء فردوه إلى الله والرسول if you guys dispute one another in Aymata bring it back to who this is messenger so this ayah shows that bringing it back to Allah's messenger is when when there is a dispute that lies what about when there is no dispute so there are times when there is no disputes and those times when there is no disputes is محل إجماع the ummah unanimously agreeing on this issue so that ayah also shows إجماع إزاي which is an evidence that we need to do it but we have to follow the إجماع there are ayahs more so this ayah doesn't have any dispute after what we showed to him and we followed the believers so that he can bring it back to Allah وساعة مصيرا so this ayah shows that إمام الشافعي تحايله إمام الشافعي رحم الله تعالى he argued with him and he said إمام الشافعي where is the evidence for إجماع where is the evidence for consensus that we accept the consensus of the Muslims that we consensus of the علامة where is the evidence on that إمام الشافعي said give me days I'll come back to you شافعي رد القرآن so many times multiple times and he couldn't find it he got confused the man came to me and said come back to me another time he went back again he might not have read it from back to front again and he came on this ayah and he stopped there and he realized it's in this ayah another ayah that shows إجماع إزاي which is what الله says وكذلك جعناكم أمة وسطا ما معنا وسطا الله explains it later for us وكذلك جعناكم أمة وسطا لتكونوا شوها دعا للناس وينس is over other people our testimony as this أمة محمدية as a whole is taking into consideration the day of the tournament so why not in this دنيا نبي الله آدم نبي الله I'm sorry نوح عليه السلام will say الله I conveyed my message آدم will be said to نبي الله نوح who's your evidence that you conveyed your proof to the أمة where's your evidence that you conveyed the message and he will say أمة محمد أمة محمد wasn't there they have the text for it so he will use us as a what as a reference point so the إجماع of this أمة and wallahi I tell you this anyone who tries to say إجماع has no place is a person who wants to get the Quran of the sunnah and understand it according to his own howah you know what the إجماع does the إجماع it gets rid of anybody who wants to be his own understanding and introduces it it says sorry you don't have no place the umma unanimously agreed upon this understanding sorry he wants to say now that doesn't have no way let me contribute my thoughts into it and it's one of the ways to what to break the back of the sharia when a person wants to say إجماع has no place it's a way to strip Islam and destroy this religion that's what it is and who is the first person who wrote this idea that إجماع other than there was who wrote these thoughts forward who wanted what they wanted to understand the Quran and according to their own howah their own whims and desires for example today can anybody say that the salah the salah is there a dispute that the five daily prayers is there any dispute that it's wajib what's your evidence that if a person comes up to you and says to you if ذور is wajib it's خلاف or he comes up to you and says to you you prove to me ذور is wajib and when you bring him that ahadith which clearly state to pray five daily prayers he say to this كمان is أمر أمر استحباب it's a command which shows recommendation so recommend it now it's not obligatory and all the nasi bring him tomorrow is it the only answer you can give him is what إجماع الأمة منعقد the umma they unanimously came together that the five daily prayers are wajib and if you go against كافر بالله لعلي العظيم you are a kafir you are a disbeliever by going against this unanimous agreement of the umma that they unanimously agreed upon these five daily prayers anything after that there's a محل خلاف is تحيط المسجد واجب or not there's no إجماع that can stop you there is views out there let's say that it's not and there are views that say it is do you see how do you understand so this is how people try to play with the matter of إجماع and you see the علم in every books عقيدة وصول even when عقائد matters when they write the books of عقائد sheikh al-Islami when he finishes عقيدة وصطية he mentioned at the ending that this is this book he wrote everything he studies إجماع الأمة عقيدة وصطية everything in it is the إجماع of the unanimous فرقة تناجية أهل السنة unanimously agreed upon this you can't go against this book عقيدة وصطية does that make sense نعم so إجماع is a مصدر من مصادر التلقي it's a source from the source in which we take our religion from الكتاب والسنة قياس is disputed قياس analogy can it be taken on board or not it's disputed والقول والراجح is taken on board as long as it's what قياس which is صحيح all of these conditions are met the علة the أصل the حكم the فارع are all in place the four conditions of it are in place as for the إجماع it's taken on board it is taken on board and if you follow up this argument that إجماع has no place you will find out that these people they go back to who who do they put their cell who's chain of narration do you come back to regarding them زنادقة زنادقة أهو زنادقة are people who showed Islam had كفر in their house زندق means whenever you hear that word زندق is a person who is what a heretic it's a person who shows Islam يدقروا الإسلامة when he has in his heart نعم so the إجماع of the Ummah is unanimously in agreement anyone who rejects the Ba'ath Resurrection he is a kafir that's إجماع I come and say I disagree my evidences are this my evidences are that no وقوتي لا and he is killed إجماع محلو إجماع anyone who rejects it هاية ولو قال لا إله إلا الله even if he says لا إله إلا الله if somebody says لا إله إلا الله and he says I don't believe Resurrection he is killed as a kafir not as killed as a Muslim who's fallen into a major sin he's not killed a capital punishment only he is killed the killing here right now is what that he's a مرتد he left Islam نعم فكيف بمن نجعلوا لله ندن so the sheikh now is saying then how is the situation like a person who's made besides Allah he worships besides Allah what the one who says لا إله إلا الله he doesn't worship besides Allah he just says أخي when we become this how are we going to be resurrected come look at human being he's finished the earth ate him how is he going to come back to life I can't believe that I don't know anything so كافر بالله العلي العظيم he's a kafir then what do you think of a person who goes to an idol goes to a graveyard and he worships the one that's in the grave and he's calling on to him he's begging him فكيف بمن جعله لله أند how is the situation of a one who goes to an worship besides Allah the answer here right now is what لا يستوون they're not equal the one who disbelieved in the Ba'ath is less are you with me is less in terms of what he said like what would we believe الكفر ملة واحدة كفر is one religion نعم فإن قلت قد أنك رسل الله عليه وسلم على أسامة قتله لمن قال لا إله إلا الله he said الشيخ رحمه الله he said فإن قلت فإن قلت if you say in response to what I've just said to you and you try to retaliate with me by saying this that the prophet rejected showed disapproval of what أسامة بن زيد did after he killed the man who said لا إله إلا الله now pay attention to this if a person says لا إله إلا الله أعصم منه منه دماء his blood is secreted from you and his wife is secreted from you and he whether his line or not is between him and Allah but if that individual comes with a ناقذ something that nullifies that لا إله إلا الله لا إله إلا الله is a مجرد دعوة it's a mere claim it's a what it's a mere claim so the الشيخ رحمه الله he's saying that if you push the argument onto me and say that was the prophet spoke harshly against him the act he did until أسامة بن زيد said أني ما أسلمت قبل that I never took a stand for that day I wish I became Muslim that day that was my first day I came to Islam and this never happened ولي ذلك أسامة بن زيد when Ali and معاوي were fighting he never participated he didn't participate he kept his hands back he knew what he did he didn't want to do it again أقتلته بعداء انقال لا إله إلا الله أسامة did you kill him after he said لا إله إلا الله أسامة كبتي سانباك ولي ذلك البخاري نريد لنصحيح that أسامة بن زيد a gift was حسن and حسين they sent a gift أسامة بن زيد because Ali refused to give anything to him he said أسامة you and I were very close we grew up together and what did you do you didn't come and أسامة she said something very powerful he said يا أبل حسين يا أبل حسن sorry if you entered the mouth of a lion and you slept in the cheek of a lion I would go in in there with you Ali if you go into the cheek of a lion and you go in the mouth of a lion I would go in there with you but I can't spill the blood of a believer that one I cannot aid you with I cannot support you in this so the matter of blood that people take very lightly today for somebody to be dead killed and that blood spills the messenger صلى الله عليه وسلم he said to the Ka'bah ما أعظمك ما أشرفك oh Ka'bah what is greater than you what is more better than you إلا دمروء المسلم except the blood of the believer the prophet صلى الله عليه وسلم يناح حديث لزوالوا الدنيا عند الله أهوانوا من قتلوا مروء المسلم the whole universe the whole world world to perish to go is less in the eyes of Allah than a blood of a believer to spill on the floor all this blood that's pouring on the streets in Gaza Palestine in Syria in there and there to Allah it means a lot this is a blood that Allah all entire world to go now imagine this if some enemies today came and they attacked the Ka'bah if some people went out today and they attacked the Ka'bah and they went towards the Ka'bah to destroy the Ka'bah what would you think that the Muslims would do what will the Muslims do as a whole if they knew that the Ka'bah was being attacked somebody wants to go and destroy the Ka'bah the Muslims as a whole would try to fight and retaliate and not accept that while this Ka'bah destroying in the eyes of Allah is less than one blood of a Muslim to spill so so the sheikh is saying if somebody comes up to me and says to me Osama he killed the man after he said so if you bring that type of argument forward to me and you say that which is known in the books of Hadith and Seerah كما هو معروف في كتب الحديث والسيرah قلت لا شك أن من قال لا إله إلا الله من الكفار حكنا دمه وماله حتى يتبين منه ما يخالف ما قال ولذا ولذا أنزل الله في قصة محلم محلم ابني جثامة يا أيها الذين آمنوا إذا ضرب ضربت في سبيل الله فتبينوا الشيخ رحمه الله قال I will reply to the argument of yours by saying to you no doubt لا شك أن من قال لا إله إلا الله anyone who says لا إله إلا الله من الكفار from the disbelievers حقنا دمه وماله his blood his wealth all of them are safe I'm protected no one can touch it until what حتى يتبين منه ما يخالف وما قاله until it becomes clear that he opposes what he just said and that's very powerful لا إله إلا الله the way you can come into Islam by saying it there's a way to exit it and leave it as well so the mere saying of it is not enough pay attention now there is there's there's extreme by some people who go extreme this way and there's some people who go extreme the other way and people who don't if you say لا إله إلا الله he still doesn't see you as a Muslim if you say لا إله إلا الله I don't believe you're Muslim I think you're lying those are there's another extreme which is what a person comes with a nullifier that nullifies the Islam and he tells you you're still a Muslim because you said لا إله إلا الله I will protect you لا إله إلا الله I will stand up for you the day of judgment and I will rule so both of them are what وَكِلَبْ طَرَفَينِ مَدْمُمُوا both parties are blame worthy it's incorrect لا إله إلا الله saying it if you come with what nullifies it you come with شرق الأكبر لا إله إلا الله it doesn't exist it's gone and he said also the evidence for that is that the clarification has to be done and that we if you come with what opposes it after we verified he said the evidence for that is سبب نزول الآية this آية يا أيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا this آية in صورة نساء آية 94 the sheikh said it came down on the story of a man by the name of محلم ابن جثامة now that name محلم محلم ابن جثامة جثامة بخاري المسلم محلم سبب نزول بخاري but they did not mention the name of this صحابي محلم ابن جثامة so they didn't mention the name of this individual محلم ابن جثامة they mentioned it in another رواية إما محمد mentioned it إما محمد رواية mentioned it and in the chain of إما محمد one is ضرب there's a contradiction there's a contradiction نعم فأمره ثعالة بالتثبتي في شأنمن قال كلمة التوحد الله الله فتتهابط بحكي شيء وفي شانيفي شاني يprises各 need من يكون if it becomes clear it sticking to but not if it becomes clear if it becomes clear if it becomes clear cat is sticking to حيث يستيقض what the meaning of La ilaha Allah è يستيقض to it, and does not go out of it He has what Muslims have Wherever the Muslims are going to get He gets it with them Wherever the Muslims do not get he does not get it with them He is part of the Muslim Waa ala'iaahi maa ala'iaaihi و والهي ايس upon him what was upon the Muslims يدي الذكات لا يحتاج به يهس بيه with them وع Instincts where there are Muslim و انت بيهن خلافه If it becomes clear that he is up on opposite to what he just said لم يحقاً دمه وماله بمجرد تلفوذي تلفوذي if it becomes clear his opposition of what he said then he said لم يحقاً دمه his blood is not sacred وماله and his wealth بمجرد تلفوذي by just the mere fact of saying it that one help you mere fact of saying it they won't help you وهاكذا كل من أظهرت توحيد and that is the same as everybody who shows توحيد وجبل كفو عنه we have to withhold from him anyone who shows توحيد لا إله إلا الله محمد الرسول الله stay away from him he's a Muslim you need to respect him as a Muslim giving the rights as a Muslim إلا أن يتبين منه ما يخالف ذلك unless it becomes clear to you that he is opposite to the utterance of the word فإذا تبين if it becomes clear لم تنفع هذه الكلمة بمجردها this word by its mere essence it won't benefit him و لذلك لم تنفع اليهود and it didn't benefit the Jews و لا نفعد الخوارجة مع من ضم إليها من العبادة التي يحتقروا الصحابة عبادة تهم إلى الجنبها و الخوارج it didn't benefit them the excessive عبادة which they came with it didn't benefit them in which the Prophet said that the Sahabas would belittle their own عبادة in comparison to their عبادة بل أمر صلى الله عليه وسلم بيقتلهم rather the Prophet ordered them to be killed و قال the Prophet said if I meet the khawarij and I see them لأقتلنهم لأقتلنهم I will kill them like the people of Aad the Prophet said I'm going to kill them like the people of Aad is like I will take them off the face of this Aad I think they call it genocide right there won't be I will cleanse them off the face of this Aad they won't ever exist anymore if I ever see the khawarij I won't let any one of them walk around each and every one of them now the kufar even you can't do that to them you can't kill all the kufar you fight with some some you give them jizya and you force jizya on them some of them you can do عهود and عقود oaths and vows and contracts they're different phases أما خوارج لأقتل they are killed by an Islamic state they are fought with and they are killed وذلك لما خالفوا بعد الشريعة وذلك لما خالفوا بعد الشريعة that is after they oppose some of the legislation they didn't even oppose everything they only oppose some of the legislation and they are the evilest people to be ever killed under the sky the worst people وكانوا they are شر قتل they are the evilest people to be killed تحت أديم السماء under the sky they are the worst people and the evidences have been shown ولي ذلك there are a lot of evidences from those evidences is what the narration of Abu-Mahmat Al-Bahili when he saw them all on the ground and then he said to them كلابوا كلابوا النار you guys are the dogs of the Hellfire to all of them on the ground as they were dead and then the narrator he said to Abu-Mahmat Al-Bahili أسمعتها من رسول الله are you saying this from your own self or did you hear the prophet say this and he looked and he said destruction is on me I am one who says things from his own self I heard it from the messenger not once not twice not three times but so many times that they are the dogs of the Hellfire so evidences and Abu-Mahmat Al-Bahili you ordered for all of them to be thrown into the well not to be buried like the Muslims they were taken and they were all thrown into the well so there was never within Islamic time there wasn't ولي ذلك عليم لأبي الطالب when he killed them he prostrated to Allah سجود شكر he was he said to Allah that he destroyed these people because these people محمد نصر المروزين in his Kitab تعظيم قدر الصلاة imagine this a man comes into the masjid محمد نصر المروزين he mentions this in his book تعظيم قدر الصلاة a man comes into the masjid before he comes into the masjid this man the Sahabas used to always tell the prophet about this man to the prophet يا رسول الله there is this man طاع righteousness he is an amazing individual amazing individual they described him to the prophet the prophet could not realize who he was he said I don't know I don't know who he is as they were talking he came in they said يا رسول الله there he is there he is the prophet looked at him and he said he is a man from the health fire he is on his face شطاة and lies on his face he is a man from the health fire that when the man passed by the prophet said who is going to take the responsibility of going and killing that man who is going to go and go kill him أبو بكر stood up and he went he went over him he saw the man standing and praying in the salah he came back he said يا رسول الله the man is in the salah حما جان he killed him the prophet said who is going to go and kill him أمار went he saw him and he was in sujood أمر came back he said يا رسول الله the man is in sujood أقرب ما يكون العبدي ربي هو وساعد the time when the 7 is the most closest to Allah the prophet صلى الله عليه وسلم وعلي فولنترally said يا رسول الله I'm going to go and kill him I'm going to kill this guy the prophet said I don't think you're going to go and reach him when you go there you're not going to find him there وعلي went and he didn't find the man وعلي came back وعلي said يا رسول الله I couldn't find him the prophet said if you killed him that would have been an end of a fitna to kill that man when you got rid of him خوارجة نه خبثة نه evil one of stock carried on in another way أبو نصر المدوز he brings different narrations in another way means that the prophet he voluntarily showed the Sahabah why this man is a man who deserves to be killed so he asked the man he said to him when you came to us and you sort of sitting down did you think to yourself that you were better than everyone in this gathering he said yes who's part of the gathering نبي الله محمد صلى الله عليه وسلم he believes he's more closer to Allah than the prophet he believes he's standing up for the shari'a he's making the religion up he's standing he loves the religion than everyone else and he's looking at كفر بله كافر the prophet was kidding كافر so what does that show you brothers what does that show that these people these signs and these alamat that the people get the issue of the خوارج reached حد التواطر the narrations are more than hundreds they are more than what 100 narrations regarding their affairs and there is no group in which the prophet was explicit in the way he spoke about than the خوارج so there are people who can deceive the people of the sunnah they can deceive they can deceive what the people of the lame people of the sunnah people of the misakeen who مشاء الله upon the fitrah who are not corrupt they can easily get fooled by them but not by the علامة or the رسخون not the grounded scholars who know their characteristics and their way they look so be very careful where you take your knowledge from and look at when you are learning a misalaa who from the Salaf صالح and who from the صحاب has understood the verse like this but just take an ayah from the Quran and just read the ayah in this translation and they think that you understood it better than everyone before you من فهمها who understood it in this way this is the problem with these people they never brought the matter back to the علامة ayah you read it bring it to those who know who studied who know the قواعد who know the أصول who know the matters very well who are from the people of knowledge and they will put it in context for you now فثبت أن مجرد قول كلمة التوحيد غير منعن من ثبوت الشرك من قالها لارتكابي لارتكابي لارتكابي ما يخالف ما يخالفها ما يخالفها ما يخالفها من عبادة غير الله فثبت it became clear now and it's affirmed أن مجرد كلمة التوحيد the mere pronunciation of the كلمة التوحيد غير منعن من ثبوت الشرك is not a prevention from the shirk being present in you the pronunciation by itself doesn't prevent you from that من قالها لارتكابي ما يخالفها ما يخالفها من عبادة غير الله when he goes and he commits what he commits to something that opposes it which is what worshipping besides Allah that's what he does ارتكاب means is to commit is to do so that's the mere pronunciation of لا إله الله is not enough فإن قلت if you say to me again just try to use the argument with me so now he's making a dialogue and these are one of the ways the student of knowledge can learn the sheikh is teaching you in a way where they say and you say they say and you should say in reply and this without a doubt and Imam Shafiq did that in his book الرسالة his book جمع العلم جمع العلم both ways it's said he does that he makes it as a what person who's this and this there's a book written by sheikh عضحما ناسل السعودي رحمه الله it's called I think it's called المناظرة فلثق something like that where he writes two men discussing this issue he makes it like two people who are discussing an issue and mashallah you're learning what's the discussion between two people so he said okay what's he gonna reply back okay what's he gonna reply back with okay what's he gonna reply back with very well and this is how it's going now