 تفوته آدك الأيام فتا إلى الخروج ليفق ولم يريد مننا تأخير الصلاة دليل الصلاة ايضا مننا فبلغ ذلك النبيا فما تلوث لك فلم يُعنف أحدا منهم المسيجا فلم يُعنف أحدا منهم visual screw فلم يُعنفوا فلم يُعنفي فلم يُعنفوا تفوته فالمرأة ليفقه وهم بأنفسهم رضي الله عنهم but they amongst themselves أجل اختلاف الرأي they did not come with disunity based on the differing that they had in terms of their views في فهم حديث رسول الله in how they understood the hadith of the messenger صلى الله عليه وسلم they all differed they all now pay attention here this right now here the sahab is here right now this khilaf occurred from them the khilaf that occurred from them is اختلاف with افهم how they understood this text amongst them is those who understood it literal and amongst them was those that understood that the prophet صلى الله عليه وسلم another thing behind it and the messenger صلى الله عليه وسلم he did not what he did not rebuke any one of them he did not speak about any of the groups صلى الله عليه وسلم عليه so that shows that differing in some matters of the religion should not cause us to what it should not cause disunity it should not cause disunity and that's something which we studied in our book رفع الملام عن قيمة العلام that the sahab is differed on many matters are you with me but remember the matters that they differed on were not they were not and differing of these matters are not tolerated what are they مسائل which are قواعد كلية أصول which the religion stands upon comprehensive matters which are fundamental that the religion stands on do you guys see the fact that I didn't say عقيدة because there are matters of فق in which we won't tolerate for you two to have differences on opinion with us and that's not the that's not correct the correct one is مسائل which are قصول كلية they are قصول which are كلية لا يجوز في الخلاف خلاف is not permissible for you so عقائد matters and also some thick issues some thick issues which تعلمان took from thick and they entered into what they entered into the books of حقائد نعم أما عملوا السلاف الصالح now the sheikh is bringing us that what about the Salaf الصالح فإن من أصول أهل السنة والجماعة في المسائل الخلافية أنما كان الخلاف فيه صادر عن اجتهاد وكان من ما يصور فيه الاجتهاد شيخ بن عثيمين say as for the action of the pious predecessors from the fundamental أصول أهل السنة is في مسائل الخلافية in matters which are خلافية خلاف is matters which differences of opinion stand but look how powerful sheikh puts it here which what في المسائل الخلافية أنما كان الخلاف وفيه صادر عن the khilaf of this matter it comes from صادر it comes from عن اجتهاد based on a اجتهاد a striving not ignorance not ignorance ولا عن عدم تملك الاداتي and it's not a person who doesn't even have the and the ability to do each are you with me so it has to occur from a person whose issue that he is doing is from what from each وكان and also it is من ما يصور فيه الاجتهاد and it's also from those matters which each can occur from so we need a person has to have the first point that the sheikh mentioned is the person who is coming with this has to be a person who has اهلية and he has ملكة he must grounded he knows because he is what because he is an عالم اجتهد the second thing is that matter has to be from those matters من ما يصور فيه الاجتهاد hiç تهد it can take place يأسوغو means what قن Bernard in it in it and the heart of the people should be open in that matter and discussing it ولي ذلك彩فع used to say ما لذرتوا احدا I never debated anyone إلا واتمني to accept I wished يضهر Allahu that Allah makes apparent الحق على لسانه او على لسانه اللهم يجب أن يتحقل ايضا على my tongue or the tongue of the person I'm discussing it with I want Allah to bring it. Those matters are what? لكن مسائل يصور فيه لجتهاد That each she had can take place. They are مسائل which يصور فيه لجتهاد Now what nowadays we find is some people who don't know the difference between مسائل which are خلافية and مسائل which are اجتهادية. مسائل which are خلافية. There's خلاف in it which there's inkara I can reject it from you. Some people say to you I can't inkara there is no rejection or there is no rejection on matters which are what خلافية I think there's a difference of opinions don't force your opinion on others let it be and that is incorrect that's lack of understanding the مسائل which are لا انكار فيه is مسألة which is based on a اجتهاد and it all is based on what اجتهاد and what is the difference between خلاف and اجتهاد خلاف is a matter which one has an evidence well the other one doesn't have it one individual has an evidence he has his evidence here is his evidence he's providing evidence and the other one doesn't have that evidence there's a خلاف on their differences or between the two of them who's the one we have to follow the one who has the evidence the one who doesn't have the evidence the one who doesn't have the evidence we will say to you we're not going to accept this from you because of the we are older to what and that is what's the one الله تباركه تعالى he said in the ayah والتبعه ما انزل إليكم من ربكم ولا تتبعه من دونه only don't follow besides Allah وليالك امام القرط برحم الله ان تصير of the ayah he said is this is the evidence that when the ayah comes you cannot follow or evidence is there you're not allowed to follow the statement of us خلاف ابو حني فسن وشافعسن ومالكسن وحمدسن it is not permissible for you but the matter which is اجتهادية means both of them are using the same evidence and they're both bringing out two different understandings out of it they are all with the same evidences but the way they are applying it all one is using a hadith and one sees the hadith to be بعيف and one sees it now to be صحيح these are مسائل which are what اجتهادية اجتهادية and that is what we have to understand those matters ابن عثيمينا مانشيس to you فإن بعضهم يعظر بعضا بالخلافي some of them would excuse others in the disagreement of this matter they would excuse one another ولا يحمل بعضهم على بعض حقدة and some of them will not carry for the others hate ولا عداوة and no enmity ولا بغضاء and a hate حقدة عداوة and بغضاء are close in meaning it is hate enmity نعم they won't have a grudge against that person or hate or enmity at all بل راذا يعتقدون they believe أنهم اخوة they believe that they are brothers حتى even وإن حصل بينهم هذا الخلاف even if the differences occurs between them in this matter they love one another حتى إن الواحد منهم to the extent that one of them will pray لا يصلي خلف من يرى he will pray behind the one he sees أنه ليس على وضوء the one who he sees that is not upon a wudu he will pray behind him and here it doesn't mean you have to understand it is that some adhabs may believe that the أكل لحم إبلاد the eating of the meat of the camel breaks wudu and another madhhab may not believe it are you with me and when we study قواعد الفقية this matter it requires what التفريق has to be clarified which is what if a person is leading the salah and he believes with you he believes with you that camel breaks the wudu he believes that with you are you with me that individual who has that conclusion with you but disagrees whether what he ate was a camel meat or not you're not allowed to pray behind him if a person he says to i believe you you have to do wudu from camel meat like you do and i see that to be the strongest view good but what we ate was not camel meat and there's no one to break to what there is no one to answer that for you or to be able to give you guys a answer based on that based on that you are not allowed to pray behind him he hasn't wudu but if he says to you the issue of the camel meat whether it breaks the wudu i for me it doesn't it's not the correct view i all the view that says it doesn't it doesn't break wudu so based on that i believe and he brings he sees that your view is your view is mansook sorry it's abrogated and that his view abrogated your ruling and based on the مسائل and the خلاف that's a monster sheikh says they will pray behind each other because it's from the مسائل which i bought is مسائل which are خلافية يجب أن يكون هناك شيء that can come نعم سيقوموا بحيث هذا سيقوموا ماذا؟ سيقوموا ويرى الإمام وإمام ترى أنه على وضوء even though he's not on wudu he sees that he's on wudu مثل أن يصلي خلف شخص أكل لحم إيبيلين it's like praying behind a person who ate the kamumit وهذا الإمام and this Imam يرى أنه لا ينقذ الوضوء that the kamumit does not break the wudu والمأموم the one that's praying behind the Imam يرى أنه ينقذ الوضوء that it breaks the wudu فيرى أن الصلاة so he sees that the prayer خلف ذلك الإمام صحيحة but he sees that the prayer behind this Imam is correct وإن كان even that though هو لو صلاها بنفسه even that though if he was to pray by himself لا رأى أن صلاة غير صحيحة he would have seen his own prayer to be incorrect if he prayed that Salah without the wudu by himself he would consider that prayer to be invalid because he prayed without a tahrar but he gives this Imam a different ruling كل هذا all of that لأنهم because يرون they see أن الخلاف الناشئ because they believe that the disagreement الناشئ when ناشئ means what it stems from it stems from it stems from each tihad striving فيما يصوغ فيه الاجتهاد something that each tihad can occur from ليس فيه في الحقيقة بخلاف ليس but في الحقيقة in reality ليس it is not في الحقيقة in reality بخلاف أي خلاف and I mentioned the difference between the two لأن كل واحد من المختلفين because the two individuals who are disagreeing قد اتبع ما يجب عليه التماع because both of the individuals they followed that which was obligatory on them to follow من الدليل from the evidence لا يجوزوا له العدول عنه the evidence in which it's not permissible for him to divert from each person has followed the evidence he took your evidence he explained it that's abrogated so he hasn't left except you and I said this before that is the difference between خلاف whereas the خلاف he hasn't come to your evidence you have a زيادة to علم you have an additional evidence which he doesn't have and you see at this particular point the one who has the evidence takes precedence over the one who doesn't have the evidence but if he explains your evidence he explains your evidence he explains your evidence and this is a مثال مختلف فيه there is a dispute there based on that everyone has followed the evidence they've applied the قلع that were there they've applied the أصول that were there and they came with different results this is a خلاف الناش على اجتهاد فيه با يسوق فيه الاجتهاد very good that was diverted from it فهم يرون they see أن أخاهم إذا خالفهم that their brother if he disagrees with them في عمل ما in any matter in any action اتباع للدليل while following the evidence خوا في الحقيقة they see that in reality he is قد وافقهم he agreed with them even though he came with different results they still believe that the brother is with them why because he follows the he takes from the he takes from the he takes from the he takes from the they are all intact but the results are different what do they see here what do they see they see that you and him have not differed rather you have agreed لأنهم يدعون إلى because each person is calling to what they are calling to the دليل to be followed أينما كان wherever the evidence is فإذا خالفهم if he differs with them فإذا خالفهم وافقة لدليل عنده فو في الحقيقة قد وافقهم because if he differs with them if he differs with them وافقة لدليل in agreement with an evidence to him in reality he has only agreed with them لأنه because تمشى على ما يدعون إليه ويهدون إليه من تحكيم كتاب الله تعالى وصنة رسوله because they are all treading على ما يدعون إليه every one of them is treading and calling to what to the كتاب النسنة and that which is ويهدون إليه and they are following it the كتاب النسنة what it's calling to is what they are following من تحكيم كتاب الله تعالى وصنة رسوله صلى الله عليه وسلم that's the first type which is خلاف ام اجتهاد خلاف ويسغ في الاجتهاد what about that one which خلاف قد اكافر من it أما ما لا يسغ فيه الخلاف ask for that which one which خلاف could not occur from فهو ما كان مخالفا لما كان عليه الصحابة والتابعون and this is the one which is in opposition to that which the صحابة and the تابعون were upon كمسائل العقادي like matters of عقيدة التي ظل فيها من ظل من الناس who became Mrs. Guy did a group of people became based on this ولم يحصل فيها الخلاف إلا بعد القرور المفضلة and the خلاف did not occur except after the three generations اي لم ينتشر الخلاف the خلاف did not spread إلا بعد القرور المفضلة after the virtuous generations وإن كان بعض الخلاف even though some of the dispute فيها موجودا even though some of the disagreement was present in the time of the Sahaba even though it was present like the situation of the خوارج and the قدرية they came out at the time of the صحابة ولكن even though they were at the time of the صحابة لكن ليعلم أننا إذا قلنا قرن الصحابة ليس المعنى أنه لا بد أن يموت كل صحابة بل القرن ما وجد فيه معظم أهله the sheikh said he tried to explain that when he said خلاف was not present at the time of the noble generation what we mean by that is that you should keep in mind and know when we say that this matter was not present at the three noble generation it means ليس المعنى it doesn't mean أنه لا بد أن يموت كل صحابة that every Sahabi has to die بل القرن rather the generation is ما وجد فيه معظم أهله قال الشيخ الإسلام إبنو تيميا شيخ الإسلام إبنو تيميا إن القرن يحكم بالقرن إذا قرض أكثر أهله a generation is called when the majority of those people pass away that's a generation إن القرن يحكم a generation is considered بالقرن coming to an end إذا قرض أكثر أهله a majority of these people perish or they go there may have been some Sahabas that saw the Khawarij or that saw the Qadariya but compare that to the ones who died from the Sahabas which one were more when the Khawarij came out when the Khawarij came out were there a lot of Sahabas alive or were there little Sahabas alive there were little in comparison to those who died and when the Qadariya came out when the Sahabas are alive or the great elders Sahabas they passed away they died so that was not present at the time of the Sahabas that was a noble generation فالقرن المفضلة تنقر that the noble generations they went ولم يوجد فيها هذا الخلاف and this dispute was not found اللذين تشرب بعدهم that which spread after them in matters of عقائد meaning the Sahabas didn't see this فقال فما كان عليه الصحابة والتابعون anyone who goes against that which of the Sahabas and the Tabi'een were upon فإنه عليه ولا يقبلوا خلافه it is on him and his dispute is not accepted from him if anybody comes and opposes that which of the Sahabas and the Tabi'een were upon his disagreement is not taken into consideration and it's not accepted from him أما المسائل as for the matters التي وجدت فيها الخلافه في أحد الصحابة as for the issues which the disagreement was present at the time of the Sahabas وكان فيها and in it was what مساغ للجتهادي there was a window for what to dispute one another there was a room for the dispute to strive فلا بد أن يكون الخلاف وفيها باقي أن يجب أن يبقى يعني لا one can say that خلاف it died with those Sahabas once they are dead it's gone no لا يبوت القول بموتقائله a speech does not die because the individual who said it died it will carry on so that خلاف if somebody sticks to that issue to today they won't make a fuss out of it قال النبي صلى الله عليه وسلم the messenger صلى الله عليه وسلم when we say we won't make a fuss out of it we will discuss the matter and we may even but there will still be love and there will still be brotherhood and the unity will still stand قال النبي صلى الله عليه وسلم the messenger said إذا حكم الحاكم if the judge and he strives فأصاب and he gets it right فله أجران he has two rewards وإن اجتهاد if he strives فأخطأ and he gets it wrong فهذا هو الضابد that is the ضابد for this issue so what is it the ضابد we have to understand it's very important الضابد is أن يكون الخلاف في ما يصوب الخلاف وفي that matter has to be a matter that خلاف can occur regarding it we can't talk about a matter which has a نصريح evidence is out there that one no that one no وأن يكون واقعا من من يملك أداء الاختلاف and the second point is what that it has to occur from a person who has the instruments to do each tihad لكن بكر من الناس زيد عمر he does each tihad and his each tihad is considered no not at all جاهل ignorant individual can't do each tihad he can't say he can't say إذا حكم الحاكم وفتش tihad فأخطأ فأخطأ فأخطأ and he bases it on himself we mentioned what the ضابد is أن يكون الخلاف وفي ما يصوب الخلاف وفيه when matter has to be something that the Khilaf can occur regarding it which is that there is no نصريح in this issue the second one is أن يكون واقع من ما يملك أداء الاختلاف as instrument as the Alah and as the Malaka he comes from him those two you have to always remember فالواجب على المسلمين جميعا it is obligatory on the Muslims wherever they are all of them أن يكون أمة واحدة they are all one nation وأن لا يحصل بينهم التفرق وأن لا يحصل بينهم تفرق وتحزب that it doesn't occur between them disunity and becoming sects and groups يتناحرون فيما بينهم بأسنة بأسنة الألسوني ويتعادون ويتباغضون من أجل اختلاف يصوب في الاجتهاد and they are not what they are not speaking and arguing between themselves with their tongues and they are showing each other hate and enmity because of a matter which خلاف could occur regarding it فإنهم وإن اختلافوا if they do differ and dispute one another if they differ and they discuss in a matter فيما يختلفون فيه فيما تقتضيه النصوص حسب أفهمين فإن هذا أمر فيه سيعة والله الحمد if they differ between themselves in a matter which the text has come to them on an understanding which is a مجتهد a person of knowledge he looked at the text and his understanding reached that another مجتهد should not rebuke him for it فإنها أمر فيه ساعة والله الحمد meaning he can refute him on it on say this is not the right view this is the right discussion but it should be removed on the lines of the believers والمهم what is important is اقتلافوا القلوبي واتحادوا الكلمة and to unite the one ولا ريبا ولا تدعو أن أعداء المسلمين are the enemies of the Muslims يحبون they love من المسلمين they love from the believers أن يتفرقوا that disunity occurs between them سواء كانوا أعداء يصرحون بالعداوة أو أعداء يتظاهرون بالولاية للمسلمين whether those people who are enemies who clearly tell us that they are our enemies or those enemies who pretend that they have love for the Muslims and the Muslims and Islam they will also want that we become into groups and disunity occurs between us وهم ليسوا كذالكة and they are not like that they are lying when they show that to us they are lying أبريتي برحمة الله he said something very powerful and he told us the Netijah the results that Forqa brings disunity the things that it brings brothers is عذاب الله the punishment of Allah ولعنته أن الله تبارك وتعالى is cursed وسواد الوجوه وبراءة الرسولي it causes these following punishment from Allah the curse of Allah تبارك وتعالى the face has been dark in the day of judgment because Allah said يوم تبيضوا وجوه وتسودوا وجوه in the same page when Allah said الله سبحانه وتعالى بحب لله جبيعان عبد لابن عباسر about the ayah about those whose faces are going to be shining and white and those whose faces are darkened عبد لابن عباسر الذين بيضط وجوه هم أهل السنة والجماعة those people whose faces are going to glow and shine are the people of the sunnah أهل السنة والجماعة والذين سودت وجوه and those people whose faces are going to be darkened أهو هم أهل البدعة والفرقة they are the people of innovation and the people of that this unity every time you see أهل البدعة what do you see with them أهل البدعة والفرقة this unity is not with أهل السنة this unity is a characteristic that never disconnect from the people of innovation because everyone wants to use his logic a logic they can't unite upon it because they have no center point a source which they come back to that governs their affairs and brings a solution to their problems they don't have that everyone's using his brain and then you see them breaking into even smaller groups and smaller groups whereas the people of the sunnah whenever they differ on a matter they say let's take it back to the kitab and take it back to the sunnah and let's take it back to the understanding of the Salaf of this Ummah وإن تنازعتهم في شيء إن فردوه إلله والرسول إن كنتم تؤمنون بالله وليوم الأخير that's what they say