 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستغفره ونعود بالله من شرور أنفسنا ومن سيات عمالنا من يهدي الله فلا مُضِلَّ لَهُ وَمَا يُضِلِ الفَلَهَهَاديَ لَهُ وَشَدُوَ اللَّهِ الْلَمَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَشَدُوَ الْمُحَمَّدَا لَعَبْدُهُ وَرَسُولُهُ أَمَّا بَعَدْ نحن نتحدث عن القوائد وقوات رصورة في دعوة دعوة ونمعرف رصورة 6 ونمعرف رصورة سوف تكون 22 رصورة هل الآن سوف تريد أن أضع قوات رصورة 7 the seventh principle is that which is made haram when the ability is there is made obligatory when the ability is absent so what is prohibited when the ability is there is made mandatory when the ability is absent I'll repeat that again ما يجعله يجعله تفكير when the person has the ability, becomes obligatory when there is no ability. That same thing becomes obligatory. An example for that would be التيامم عند وجود الماء. تيامم when there is water. It's Haram because the ability is there. But it becomes obligatory when you can't use the water for you to use it. So it's Haram مع القدرة. It's Haram with the ability واجب مع العجزي. And it's obligatory when the ability is absent. You now have to use the water. And that is for every single thing in which a person is able to do or is not able to do. If he's able to do it, he has to come with it. And it's Haram for him to stay away from it. But it becomes obligatory too, to do it. ابن القيب رحمه الله when it came to the situations pertaining to the individual. When it comes to the issue of ability and not having ability. He categorized it into four. He said أن يقول المكلف. The individual is قادر. He's physically able. He's physically able as the ability. And he's also able to what? Execute the قمار لبن الله. So he's got the physical ability. And he has the ability to execute the action of doing this particular issue. This individual then it becomes obligatory for him to do it. An example for that is a person who has the physical ability to do Hajj. And he has the wealth and the means to get there. Okay? So it's upon him to what? فَيَجِبُ عَلَيْهِرِمْ تِتَالَ. It's obligatory for that person to do it. The second one is the person is unable to do both of them. He's bedan, his body can't do it. Nor can he even execute the action as well. For example, a person who is sick and doesn't also have water. So he's مريضون. The قدرة المدنية is missing from him. The physical ability is missing from him. And he also doesn't have water which he can't come with the فعل المأموري. The thing that he was commanding to do. The third one is أن يكون عاجزا ببدنه. He's physically unable to do it. Physically he can't do it. But he's able to execute the command of Allah. And how is that? Like the one who can't physically go Hajj. But he has the wealth for the action to be done. The command of Allah can be done. He has the wealth for it. Or he's unable to fast. But he's able to provide food for those who are in need. He can provide for them. In this situation it's obligatory for him to what? يجب عليه الطعب. He has to give the food. And the one who is unable to go Hajj physically. But he has the wealth. يجب عليه الحجم يبالي. He has to give the money now. Why? Because the فعل المأموري that doing the command is what's needed from him. The fourth one is أن يكون قادرا ببدنه. He's physically able عاجزا عن المأموري به. But he can't follow the command. He what? He can't follow the command. This one the scholars they say. يجب عليه الانتقال. This individual because he's physically able to do it. He has the physical ability of doing it. يبالو القيام says he has to move from one of the commands to another command. Example for that is he moves انتقال إلى تايم مم. He moves on to تايم مم. Because he has the ability to do the water. He moves on to what? He moves on to the تايم مم. But if he hasn't got anything else to do. He has no other بديل. He hasn't got anything else to take its place. If this is the situation. فإنه يصلي على حاله. He prays in this situation. Like for example. He hasn't got the clothing to wear. He hasn't got the clothing to wear. And there's no بديل. There's nothing to place on himself. If this situation. فإنه يصلي على حاله. He will pray in the situation that he's in. And he will not have to bring it back. He will not have to. He will not have to bring it back. What's the evidence for this particular principle? It's the statement of Allah. وإن كنتم جنوبا. If you're in a state of جنابا. فططا هرو بيرفع yourself. وإن كنتم مرضا أو على سفر. And if you are a chavala. Or you're ill. أو جا أحد منكم من الغائط. Or if one of you comes from his call of nature. أو لا مستم النساء. Or you've had sexual intercourse with your wife. With a woman. And you can't find water. فتا يم مدوط يم م. سعيدا وطيبا. With a pure surface. فمصحر بوجوهكم. Right over your faces. وإيديكم. And your hands. منه from it. So here what do we take from the. What are we trying to extract from the ayah? We're trying to extract from the ayah. That يم م. For the individual at the get go. It's not permissible. You're not allowed to do tayammum from the get go. You are permitted when there is mud. And suffer involved. Or that you've come from the call of nature. Okay. And you haven't got the water to use. In these situations. It now is permissible for you. So it gives us تقاعدة which is what. The قاعدة that we mentioned. That it's حرام مع القدرة. When the ability is there. It's حرام for you to do tayammum. But it is واجب. It's obligatory when you're what. When you are a person who hasn't got the ability to use the water. Or you don't have the water. An example for this also. Is the حليث عمراني بالحصين. رضي الله تعالى عنه. He said. امران I had an illness. فسألت النبي. I asked the professor. And he said. And he prayed. فقال. He said to me. صلي قائما. Stand up and pray. فإن لم تستطر. But if you're not able. فقاعدا. Pray sitting. فإن لم تستطر. And if you're not able. فعلا جنبين. Pray on your side. Here we see the professor commanding him three times. He instructs him three times. The first instruction. Is that he pray standing up. But that is when. That is. He has to follow this command. Which is what. Because he has the ability. But it's. حرام. For him to follow the second command. Which is to sit down. Why? Because the. The. The ability is there. لكن. قعود. Which is to sit down. Becomes obligatory on him. When the lack of it. When he's unable to what. When he's unable to stand up. When he's unable. To stand up. This. قاعدا. This principle. How does it apply. On the issue of. The way that it applies. On دعوة. Is that. يجوز. It is permissible. طولية. To. It is permissible. To place in charge. Of somebody who's not fit. For this position. When there's a necessity. إذا كان. أصلح. الموجود. The person who's better and greater. Is present. In this situation. Because of the fact. That there's no ability. To put anyone else in place. Okay. Or there is no ability. Then in this situation. It is not. It's permissible. It is permissible. But even then. The Muslims are still working towards what. إصلاحي الأحوال. To perfect the situation. Until the matter becomes complete. Also. If you're in a situation. Where a person took a person's wealth. They took it from them. Do we let. And we're not able to take that wealth. To the person who was owned by it. Who owned it. So somebody took somebody else. Somebody else's wealth. They unjustly they robbed it. Okay. Do we. And we don't know who the person is. Or we can't take it to that person. Do we let that wealth. Remain in the hand of the oppressor. Or should we take it away from him. And place it in what. في المصالح العامة. The general usage of the Muslims. We took it to. المصالح العامة. Why. Because. It's better. من بقائها. في المصالح العامة. For it to remain in the hand of the oppressor. It is. Better. To take it out of his hands. And to use it for the. المصالح العامة. Then for it to remain in the hand of. Who. The oppressor. The wrong doer. Who took the wealth unjustly. The other benefit that we take. Or the other way. That this حاليت. Applies with our دعوة. Is that. It is. Permissible. That if a. Kingdom starts in the religion. There's kingdom now. The. The leaders are. What. The kings. A. We obey them. It's permissible to obey them. And to listen to them. في ذلك. In this situation. Because we are unable to come with. What. خلافة. على منهاج النبوة. خلافة. In the form of. In a prophetic tradition. The prophetic way. We are unable to come with it. Then we are permitted. And we should. Listen. And obey. In this. Particular issue. Because. Rather. It's obligatory. Because. The. Issue. Here. Is that we don't have the ability. As well. Becomes obligatory. Is to listen. The. Eight. قاعدة. Is. The. The thing that will lead to harm. The thing that will lead to harm. يجي مسدها. It is obligatory. To block it off. Anything. That's going to lead to corruption. And the harm. It's obligatory. To block it off. إذا لم يعرضها مصلاحة راجحة. If there doesn't come opposing it. A. مصلاحة راجحة. A. A great. مصلاحة. So we know. A matter is going to get us towards harm. Then we have to stop it. إذا لم يعرضها. If there is not in opposition to it. لكن مصلاحة راجحة. And this قاعدة. It's from the قواعد which. That the scholar is different. It's from the قواعد which what. It's from the قواعد which the علمان different upon. It's from the قواعد which. The أهل العلمي. Different upon. And the way of observing it has become. Different. Every means. That reaches to. Corruption and harm. Then what we should do is what. We should stop it. And we spoke about this matter. This matter. When we were speaking about the issue of. The issue when we were speaking about. If the prohibition. Is. If this prohibition came. Because it's going to lead to. A harm. وبيحة المصلاحة الراجحة. It's permitted. If there's a greater good in it. The haram is. The haram is how many types. And the night is how many types. ما حر ملي دا تيدا. Which has been made haram in and within itself. So it's haram what. In and within itself. And it's haram which is what. Haram which is. It's been made haram. Because of. What it's going to lead to. Not that it's haram in and within itself. But it's going to lead to something that's haram. The first one. It's haram ملي دا تي. So you don't look at. Because the thing is haram. In and within itself. The only time that we look at the issue. Is what. When the thing itself. Doesn't have the ruling independently. Its ruling is connected to what. To what it's going to lead to. In this particular situation. If there comes a. That a greater good is seen. Then it's permitted. A مثال for this is. Is a man allowed to look at a woman. Looking at a woman. Is a nahyun. It's a prohibition. For what reason. Because it's going to lead to what. A harm. What is it that it's going to lead to. So the شريعة. What did it do. It prohibited it. And it prevented it. Because it's going to lead to what. Because it's going to lead to that which is. To that which is haram. لكن. A مثال حراج حكيم. Meaning the harm now. It's outweighed by a مثال. Which is greater than it. Which is what. An individual. Now wants to marry this woman. He wants to get married to the same woman. That he wasn't allowed to look at. In this particular situation. From a. Situation. To another situation. He hasn't become her husband. He's not her brother. It's in one sit. It can be permissible. And in that same seat. It can be. Impermissible. Why is it permissible. At one moment. And not the other. Is because. Now there's a مثال حراج حراج. It's a great مثال حراج. The شريعة wants to attain. When that sheikh was saying to me. He says. وما كان ملهي عنه لسد الدريعة. If something is prohibited. Because it's going to lead to harm. لالي أنه مفتدة. Not because it's a corruption. Not because it's a harm. في نفسي. In and within itself. يشرع إذا كان فيه مثال حراج حراج. That thing gets legislated and permitted. If there's a greater good. ولا تفوت المصرحة الراجحة. اللي غير مفتدة الراجحة. المصرحة الراجحة. It's not abandoned and left. For other than a. مفسد الراجحة. A. مفسد الراجحة. The scholars they distinguish between. What is known as. سد الدرائع. And what. الوسائل means. Okay. Scholars they distinguish between it. What does. سد الدريعة. And وسيلة. Are they the same. The scholars they distinguish between it. And from the scholars that distinguish between it. This is the great Manic scholar. And Imam Al-Qarafi. رحمه الله. He has a book called. الفروق. He has a book called. الفروق. And in this book of his. He gives time and effort towards. Terms that are used by the. And the. That need to be distinguished. One from the other. They may have some similarities. So what he does is that. He gives it. Differences. Especially when those. فروق. And فروق دقيقة. If they especially. If the. Similarities are. Very very close. He comes. And he. Distinguishes one from the other. And he mentions. Where. Reasons why they are. What makes them different. The difference. He mentions. Is that. The prohibition of the. Means. Is different from the. Prohibitions of the. Why. Because the. Prohibitions of the. Means. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. And that. هذا هو وسيلة ولكن إذا لدينا سيارة ونصمشة فهي يصبح ماذا؟ ويصبح ذرائية الثالث أنه يكتب أن التحريم الوسائل التحريم من ذلك الوسائل يجعل حكم الوسيلة في ذاتها التحريم إذا كان إذا كان وصيلة فهو يصبح حرام ونصمشة فهو يصبح حرام إذا كان ذرائية ونصمشة فهو مباح ولكن في هذه السطوحة هل تصبح ماذا؟ لأنه مباح لا يخطأ أنه مباح لكنه يبدو أنه شيء ممنوع، لذلك لا يمكنك أن تفعله. ولكن الضريعة هو مباح. لذلك لا يمكنك أن تفعل ذلك. لذلك لأنه يؤدي إلى ممنوع الشرع. ولكنه هو وسيلة. إنه حرام. فهذا هو الشرع الذي يخبره. أيضًا هناك أيضًا another term that's always confused when it comes to ذرائع which is حيان. حيان. حيان and ذرائع are two things that are mainly conflated with one another. or they're confused with one another. The first one is ذرائع and that's the one we're talking about and the second one is what? الحيان. حيان. What are the difference between the two? حيان is when a person like the people of the seventh. when did Allah سبحانه وتعالى say about them? They were prohibited from going out and fishing. So what did they do? They put nets out. That's حيان. That's a حيان. A man divorces his wife three times. The طلاق finishes. He does what is known as حلالة as they call it. This is حيان. It's not permissible. It is not. It's not. It is not permissible. It's called حيان. So what's the difference between ذرائع and حيان? شخص إسلامي بلوتايمة it distinguishes between سد ذرائع and حيان with أمريني. Two ways that he says that they're different. The first one is جيهة قصد الفاعين. The one who is doing it intentionally comes with. The حيان is actually an intention that the person intended to reach the حرام. The person is intending it. As for the سد ذرائع فإنه لا يقصد المحرم. The person is not intending حرام. But his action may lead to حرام. But that's not his motive and intention. So that's one angle إبلوتايمة says it's different. مينجيهة قصد الفاعين. The one who is doing it is intention. And the second angle is إبلوتايمة says it's different is مينجيهة الطريق إلى المقصد. The path in which it's taken. The path in which it's taken. Which is حيل is more broader than ذرائع. ذحيلة can possibly be ذرائع. And it can also be other than it. It can be other than it. So the path one is more general than the other. شيخ الإسلام إبلوتايمة has a Kitab on this whole issue which is called بيان الدليل في بطلال التحليل. بيان الدليل في بطلال التحليل. And he talks about the issue of حيان. When the Sharia prohibits you from something you try to come from another angle. You come from another angle in order to open a path for yourself. And he wrote this book specifically for the one I mentioned which is a man who divorces his wife بيانونة الكبرع. And he divorces where he finishes all of it. Three times he divorces her. And I want to take his wife back the thing that the people do. Which is that they try to bring a man to marry his wife and then he takes his wife back. شيخ الإسلام إبلوتايمة wrote a Kitab on this. That what these two people are doing is dinner. Even if he marries her with the permission of her welly when she is consented to it that this man and this woman because what they are trying to do it's to legislate it for another man. إبلوتايمة رحمة الله he says is what is dinner. And when she goes back to her because now she thinks that she's marrying another man and she can go back to her husband when she goes back to her second husband or the ex-husband she is doing dinner with him as well. شيخ إسلام إبلوتايمة proves that it's all dinner that's being done here. لكن إبلوتايمة mentions that if the woman رحمة الله mentions if this is when they both agree on this issue the husband and the wife come together and they both agree on it. This man and this woman say look you know I've divorced you three the طلاق has finished I want to take you back she's like yeah I want to come back to you and he goes to okay you know what go marry and come back to me. And she does that and she comes back to him and she what? she comes back to him شيخ إسلام إبلوتايمة says this is dinner but if the wife does it on her own intention and it's not an agreed point between the two individuals the husband and the wife haven't agreed the wife just came with this thought herself she's only doing this to go back to her ex-husband he says this is not what the Hanith is talking about that the Prophet ﷺ prohibited this issue he says it's not referring to this it's not referring to this رحمه الله تعالى not to mention if it happens which some situation have happened where he says to okay go get married to another man and then she goes and she gets married to another man with the intention of what coming back to what her ex-husband if she then changes her mind and says you know what I'm not going to come back to you I'm going to stay with this man she's with him in Zina she's with this man in what in Zina until she what until she gets married to him so she has to get married to him if she wants to be with him what's the evidence for this principle this issue that we mention here is the statement of Allah وَلَا تَسُبُوا الَّذِينَ يَدْعُونَ مِنْدُونِ اللَّهِ فَا يَسُبُوا اللَّهِ عَدْوَنْ بِغَيْرِ عِلْمِ Allah says do not insult those who are calling to other than Allah don't insult the disbelievers don't insult their idols don't say the religion don't do that why because فَا يَسُبُوا اللَّهِ عَدْوَنْ بِغَيْرِ عِلْمِنِ they will what they will insult Allah so حُرِّمَ سبُّ الأالِهَ معنه عِبادة pay attention to this insulting their gods has been prohibited even though it's a what it's a عِبادة it's prohibited why لِكَوْنِهِ ذَرِيعَ because it's a means to what إلا سبِّهِ مُلاح that they are going to insult you that they are going to insult Allah سبحانه و تعالى even the مصلحة is in leaving insulting their gods why because they are going to insult Allah سبحانه و تعالى إلا this is مصلحة راجحة this is a what مصلحة راجحة also the حديث of the Prophet when the fact that the Prophet with him was what مُنافقين hypocrites and he never killed them إلا them be why didn't he kill them he said لا يتحدثوا الناس I don't want people to talk about أن محمد يقتلوا أصحابة that Muhammad kills his companions that's what they're going to say so the Prophet صلى الله عليه وسلم he left killing the hypocrites knowing that they're in his in his what in his mist they're with him they're everywhere he goes they're with him he knows their name some of them but he doesn't expose them number one and number two he doesn't what he doesn't kill them عليه صلى الله عليه وسلم معكونه مصلحة even though there is a benefit in killing them but the greater مصلحة is what the greater مصلحة is that he what he leaves it why? because if he doesn't it's a دريعة it's a part for the people to say إنه محمد يقتل أصحابه that Muhammad is going to kill Muhammad kills his companions after he killed everyone he's a blood thirsty individual what did he do? what did he do? he now is coming to his own followers and now he's killing his own followers that's what they're going to say that's there is what he's going to say the people are going to say also the Prophet صلى الله عليه وسلم صلى الله عليه وسلم في حديث عبده عمر that the Prophet he prohibited praying when the sun is rising and when the sun sets the Prophet prohibited it even though this is a عبادة even though the maximum intention in which you're doing it is who? الله سبحانه وتعالى but because this is going to lead to what? دريعة it is going to lead a يورطي بعض أحكامه that you're going to give some of the rulings are going to be given to what? the sun because the sun is going to gain that prostration with it as well is it not? it will so this is what it's going to lead to so because of that it's prohibited or it's going to lead to imitating the كفار and becoming a person who's like them أوليما مجرد those two different درائع that it comes to so how does this principle how does this principle apply to our issue at hand? the way that it applies to us is that the Imam who's giving دعوة إلا الله تبارك والتعالق he learns what? that which is منهي عمه that which is prohibited لذاته in and within itself or that which is prohibited what? سد اللي دريعة he learns the difference between them too so he knows which one is he able to use based on مصلاح راجحة or not he will know that صحيح and which circumstances can he say that this prohibition is not لذاته it is what? or when it's not نهي لذاته when it is لذاته and when it's not for example teaching females which one does it for Allah? it's حرام because it can lead to what? زلع it can lead to it لكن أبيحة it is permitted when it's what? when there's a مصلاح راجحة when there's a what? مصلاح راجحة it's now permitted so the person who's given دعوة when he answers the questions he bases it on those principles and he looks at it also this teaches us what? مكسنج and sitting with أهل البداع the people of innovation and spending time with them it's also from those things which are it is prohibited نحيون a prohibition because it's going to lead to harm they're going to spread they're going to think that they're going to think that they're upon the حق and the truth so it's being prohibited of what it's going to lead لكن أصلاح راجحة for you to sit with them for you to advise them for you to bring them back from their innovation you're allowed to sit with them if what you're bringing about is a مصلاح راجحة if they're so when you see a داعي who's sitting with the مبت he'll say oh masha'Allah he works with the مبتدع what do you say? maybe he's sitting with them because he sees it to be what? that the مصلاح راجحة that there's a greater good in what? and sitting with them this also teaches us when you're addressing a people to address them in the language that they understand and that's not a problem and it's not disliked speak to them as long as it's what? as long as it's not done with terms in which the شريع are prohibited مصلاح راجحة so you're talking to the youths and the youngsters to speak to them in a way that they understand and they can relate to is جائز بشرط with the condition that what you're saying in a way that you're talking to them is not it is not something that's going to be vulgar in your statements you can't say vulgar stuff and things that are foul which the شريع are prohibited so it is permissible for the داعي to read the books of the disbelievers and to go over them so that he can know what so he can give داعي to them when he's talking to them because of مصلاح راجحة and matters like that القائدة التاسعة the ninth قائدة that we're going to go through is holding on to the جماعة ولي اتلاف and to unite is from the fundamental things of our religion من قصولي ديب from the fundamentals of our religion unity is from the fundamental issues of our religion but what type of unity في دين الله in the religion of Allah to unite upon what in the religion of who اللهم سبحانه وتعالى what does it mean الاعتصام بالجماعة what does جماعة actually mean this term جماعة comes a lot الامام الشرطبي you mentioned that the word جماعة it means five things we're not going to go now in details we'll leave it for another time he says the first one is سواد العظم the first one he mentions is what سواد العظم okay it means the body of believers the second one is جماعة أئمة العلماء المجتهدين it means the علماء the فقاها the jurists who've reached the level of its tihad the scholars that's what it means it means the علماء المجتهدين that's what he's talking about the third one is الصحابة على الخصوص it's only talking about the صحابة that's the third view the fourth one is جماعة أهل الإسلام it means the جماعة of the Muslims and number five is what جماعة المسلمين if the Muslims unite upon a matter if the Muslims unite upon a matter if the Muslims unite upon a if they unite upon a matter and إمام الشارطيبي he looked at all of those أقوال and he said the مراد that's meant by جماعة is it's أهل العلم والجتهد he says that's what it means it's people of knowledge and jihad if the عوام الناس are added to them no problem it's not an issue but the علماء can't be out of the equation the علماء and the مجتهدين are not taken out of the equation they are number one the جماعة so when we say أهل العلم والجهد the people of الشارطيبي رحمه الله he mentions this in his Kitab and the second volume paid 776 that the قول which is صحيح in this issue is that it's meant by هو السواد الأعظم من أهل العلم والجهد this قاعدة is very vital which is that the person would know the weight that it has when it comes to unity how Islam observes unity and the importance that unity holds and that the Ummah should unite but what is it that they unite upon they unite upon two things شاقو الإسلام إبنوتي مسال وأهل السنة والحديث أعظم الناس اتفاقا وأتلافا إبنوتي مسال that the people of the sunnah the people of hadith are the greatest people who unite وكل من كان من الطواقف and every single group that are out there the closer they are to أهل السنة the more they have unity amongst themselves and the more that they are distanced from أهل السنة the more that they are out the more they have less unity فالمعتزلة for example المعتزلة أكثر اتفاقا واتلافا من المتفلسفة المعتزلة have more unity than the philosophy the philosophers أن كلابيا نكرامية نشاعرة which are all called they called what نكرامية نشاعرة they are called they are called المتكلمين أهل الكلام those 3 have more unity than the معتزلة لكو أدان الشيخ لسامل تايميا when you are not going to find he said اتفاقا واتلافا you are not going to find unity I am coming together except through following اتباعر آثاري الأنبياء من القرآن والحديث following the prophetic way القرآن اله يتبعون هؤلاء هؤلاء كذلك هذا what he said is going to bring the people together و لذلك when the scholars called it أهل السنة when did they say أهل السنة والجماعة meaning they are the people of the sunnah first so they came together on the sunnah and then look what he said after that والجماعة they united upon it they what? they united and Allah says in the Quran و أعتصموا بحبل الله جميعا جميعا ولا تفرقوا الله says unite upon what? on the rope of Allah و العلمان they gave many meanings of what's meant by it but that shows you that unity that says you be upon whatever you want you be upon whatever you want you be upon whatever you want and you be upon whatever you want and we will just have one name that brings us all together this is not the unity that the Quran and the sunnah are speaking about because what does the Quran want the Quran wants you to be in line with it and the sunnah and you the same and you the same and you the same because what you've now done is you've just from the outer you've made it seem there's unity but each person has his own belief and Allah did not praise that what Allah praises the one that they all have the same creed and the same they unite upon the same and in two matters of the religion that's what Allah when he spoke about the Jews what did he say about them تحسبهم جميعا from the outer you think that they're together و قلوبهم شكتا but their hearts are all over the place each one has his own belief what is it that Allah wants to even come together on in their hearts that's what the Quran wants because if that was praised worthy that you physically become united but your heart can be different and Allah will not have spoken against the Jews like that and He will not have scolded them and He will not have rebuked them for this action that shows that the unity that's looked for is the قلب the people's hearts coming together and what is it that can bring the people's hearts together is when they follow that the Quran and the sunnah the Quran and the sunnah that being said that being said what is it that the religion wants us to unite upon that we will come together on it wants us to come together with what the Quran and the sunnah but the Quran and the sunnah consist of it أحكام الشرعية الطلبية أحكام الشرعية الخبرية the Quran and the sunnah hold matters which are fiqh related and مسائل which are what عقيدة related the scholars they say anything that has a nas or whether even before fiqh it doesn't matter if there's a textual evidence for it when we say textual evidence we mean the Quran and the sunnah or there's a consensus in this issue unity has to be found in that because the Quran is already spoken the sunnah has spoken in this issue and also what there's a consensus in this particular issue unity has to come in this like in anything that doesn't have nas it doesn't have kitabo or sunnah and it also doesn't have lot or inجماع in this issue that we can physically unite even though we differ on it we can physically unite even though we have difference in it why? because it's from the مسائل which there are no textual evidence for it or there's no consensus in it when you conflate that too and you mix the two you start to go wrong in everything when it had a small scholars what did they do? they divide the khilaf into two one is what? which is محمود a praiseworthy khilaf what is the khilaf which is محمود is the khilaf that happens ليس فيها نص there's no textual evidence ولا إجماع there is no what there is no consensus in it وليل اجتهادي فيها مجال and there can't be each tihad in this issue there can't be what? there can't be each tihad in this matter and I'm not going to go into too much details in this regard because that's going to be another قاعدة by itself the second one is خلاف which is مذموم the خلاف which تشريع rebuked and spoke against and this is what? the one that goes against what? it goes against the نص نص means قرآن السنة or it goes against إجماع الأمة the consensus of the أمة the consensus of the أمة is not there and this خلاف which is مذموم has maratim it has levels the first one is خلاف between the Muslims and the disbelievers in belief خلاف that Muslims have with the disbelievers that's the greatest one خلاف that we have with them in عقيدة خلاف that we have with them in عبادات خلاف that we have with them in معاملات but we together so we have خلاف with the disbelievers in what? we have it in two things what are the two things أحكام الشرعية الخبارية عقيدة we have خلاف with the disbelievers in this صحيح and we also have خلاف with the disbelievers in what الأحكام الشرعية أطلع بية which is خلاف and the خلاف is how many times? عبادات and معاملات we have خلاف with them in عبادات and we have خلاف with them in معاملات and transactions and what not they've opposed us in this this type of خلاف is what it's أقبحر الخلاف و أشبع it's the greatest form of خلاف and the worst of خلاف the disbelievers this is the سجية و كفار this is the way of the كفار which is فإن أبدائي المخالفة للمؤمنين number two is خلاف with أهل البدع والأهوائل أهل السنة والجبع the second time is the خلاف of the innovators the people of desires that they oppose who do they oppose the خلاف with أهل البدع towards أهل السنة because the خلاف with أهل السنة is what is in the issue of the what the issue of the سنة the خلاف with أهل السنة the أهل البدع حب with أهل السنة is the مسألة of what the following of the سنة of the Prophet ﷺ this is where the خلاف with them is because they are مبتدعة and they oppose the Prophet's way they've paved a path other than that for themselves and they do fall under the statement of Allah ولا تكونوا خللينا تفرقوا و اختلفوا من بعد ما جاءهم البيئينات this means a مبتدعة ولا تكونوا ولا تكونوا كالذين تفرقوا those who've become disunited disunited و اختلفوا and they differed من بعد ما جاءهم البيئينات when the third type of خلاف which is مدمو is the خلاف which happens from the عولاماء the عولاماء come with this one and this one is the third type of خلاف which is مدمو and this one is called مينارا the opinion that the scholars hold which goes against what تخالفوا نصفان أو اجمع what is it oppose what is it go against it either goes against a نصف a textual evidence which is the قرآن of the صلى الله عليه وسلم or it goes against اجمع are we all together this is what the scholars call زلت العالم this is what's called زلت العالم when the scholar slips and he doesn't mistake this one in reality is from the خلاف which is مدمو خلاف which is مدمو why? because he went against a textual evidence he went against اجمع of the أمة in this issue are we all together this one is خلاف which is مدمو don't ever think to yourself شيخ وصام تي بي elaborates on this on more than 20 places that don't ever think to yourself that a خلاف cannot be مدمو because it's متأول he's got an interpretation for it does that make sense? this عالم has an interpretation that doesn't still take it out of it خلاف which is مدمو because he went against the textual evidence because he went against what because he went against لأنه خالف النص لأنه خالف النص I'll give an example إبن أبي ذويب إبن أبي ويبن ماليك يبن آنسي he prohibited خيار المجلس when he comes to بياء that the person has a خيار المجلس where he can come back from the بياء where he can leave the بياء he's a time frame where he's sitting there he can leave them ماليك didn't accept that this حديث is مخالي المسلم this is صحيحين and who is Malik who is going against it إبن أبي ذويب he said he said Malik is told to repent from this or his neck is going to be strict شديد right and then أحمد رحمه الله when did he say on this particular issue أحمد رحمه الله أحمد said in this particular issue رحمه الله أحمد said that he said إبن أبي ذويب and he's more and then of course he refutes all of them and he goes this is not right Malik is an Imam and whatnot but the point here right now is if the Imam is مجتهد and he's an Al-Alim even then he doesn't take al-Arab خلاف which is خلاف which is مضمو when did al-Imam when did Abu Ghuraira and Ibn Abbas discuss the issue and then Ibn Abbas said let me give you an example and he said فلا تضريبوا لله لأمثال I told Allah and his messenger said are you going to give me an example فلا تضريبوا لله لأمثال don't give up, Allah has his messenger because this is خلاف which is مضمو even though it's coming from whom عبد الله أحبس a noble companion so pay attention to this issue رحم الله it elaborates on this issue very highly the unity of the Muslims will happen the Muslims will come together and they will unite when will they unite there are ways Allah legislated for the Muslims to unite we should not make our own path and set our own ways because by Allah the Quran and the Sunnah have shown this number one is العمل بالديني كامل the whole religion has to be implemented والقيام and to stand up بما أمر الله به ظاهرا وباطلا the internally and externally the person internally and externally what he implements the deen of Allah but if we become like those where Allah says أفتؤمنون ببعض الكتاب وتكفرون ببعض and we reject the rest then the other party is going to hold on to the other side and we are going to hold on to the other side and this unity will always stand when will they pay attention why was the unity more at the time of the companions because they came with this word more than us they came into the religion whole heartily Allah instructed us to do that when did he say today our du'at who are giving da'wah they don't make the people come into the religion whole heartily so unity can come they just say be the way that you are let's just unite واد المخالف that is in a position to the Quran and the sunnah and it is also in a position to what to the ijma'a of the ulama the consents that the ummah have have on this issue look when he said when he said to come together to unite to be together is what to bring the whole religion together for us to unite it means the taking of the religion its totality و العمل بكل and the whole religion is what implemented و هو عبادة الله وحده لا شريك الله الله is worshiped alone and it is not associated with him كما أمر بي as Allah commanded if that is done then the unity will occur it will come number 2 is calling each other to the good prohibiting each other from the evil and advising one another is what brings unity people are going to say to you what don't say this don't speak about this issue don't talk about it that's actually what's going to bring what division how many people say how many people say الله had nobody ever told me this yesterday that I was in his car he asked me about the ruling of combining all of the prayers and I told him no this is not permissible he goes when I go home I combine all the prayers I said this is wrong this is not permissible for you to do and he looked at me and he said to me every sheikh I've ever asked because he said that's what they told me and I explained it to him and he said it makes sense now and he said you know I'm not going to do that again so when you call the people to the good and you tell them what it is when you tell them as it is with wisdom with watching how you speak to them when you're addressing them you know how you're talking but you tell the people the truth and you tell them what is right from what is wrong and you advise them kindly and generously what happens you bring the people to the religion and the unity comes what happens unity comes now look what happened that man I said to him are you an Uber driver he said the problem is what I drive sometimes I take a person and then Salah comes in and then I'm in the road for a long time and Salah goes what should I do I said now from now on an hour before the Salah time don't take anyone 45 minutes half an hour before the Salah and an hour stop taking me just switch off your thing now what have we done we've united him with the Jama'at he's going to pray with the Muslim now so unity comes with that we advise each other we tell each other the truth and what is right from what is wrong and there are many other reasons number 3 the point I will now move on to is what brings about disunity what is it that brings about disunity there are many things the first one of course is what we mention opposite to what we mentioned in the previous point which is something Allah and his messenger whether it be عبانات or whether it be other issues a matter from the religion is left and it brings disunity it's been abandoned the people are not doing it the second thing that brings it about is that having this fanaticism towards a particular individual or a school of thought that you follow and you base one اقامة الولاي والبراء الشيخ you base love and hate on him والله you do and you call it nice names but this is what you are doing you have الولاء and البراء you place love and hate on a الشيخ who is from the maybe from the scholars of the sunnah but you base hate and love on it like for example the person who says امو حنيفه for instance if you are not Hanafi I don't shake your hand and I will not talk to you امو حنيفه is a what it's an Imam from the علماء of the people of the sunnah and love and hate on him is what brings this unity or base in what love and hate on a land isn't that what brings you this unity you say we are from these people we don't mix with these people love and hate is based upon that love is what it's based on that the third one is اضل من الذي يقع بين الأمتي سواء في الأقوال أو الأعمال oppression that is done whether it be people whether it be speech or whether it be action he's bringing oppression to the table he's unjustly allegations and كلام against a person's عرض is onah he's oppressing a person what is he doing? he's oppressing an individual and so since he's oppressing this individual unity can't come because this person feels oppressed the fourth one is أمر بالمعروف the calling to the good and prohibiting the evil is what's missing it's abandoned it's left no one is calling to the good and no one is prohibiting the evil or أمر بالمعروف is done in what بغير طريق الشبعي it's taken a method being taken other than the way that it's legislated unity doesn't come through it because if you call the people to good or you prohibit them from evil and if they're doing it it's not legislated by Allah and his messenger it has no Tabara it means about no benefit so وجوده كعدمه its presence is like its absence the fifth thing that brings this unity is what المجادلة في الديني بضرب بعضه بعض what you do is you argue in the religion by taking some of it to smack it against the other parts of the religion as the أهل الأهواء والبدع they do ولي ذلك when the messenger صلى الله عليه وسلم saw the companions discussing the issue of Qadr in his gathering the prophet got angry and then he said to them are you going to take some of the Quran and the sunnah and use it against the other part so he prohibited them it he prohibited them from this صلى الله عليه وسلم شيخ الاسلامي بلوتايميه mentions the benefit that comes from unity the unity the Muslims coming together the benefits that comes is number one Allah is pleased with them Allah's salutation comes down سعادة الدنيا والآخرة happiness in this world and hereafter comes from it because this unity what does it bring when you think about it people make each other face ugly and pain like a unity what does it bring سعادة الدنيا والآخرة it also brings what سعادة الدنيا والآخرة who is face is the one that will shine who is face is going to be darken the people of innovation so the people of innovation are people of this unity they are what? people of this unity the opposite which is فرقه this unity what comes out from it عداب الله Allah's punishment comes from it Allah curse comes down on it the people also lose out what the people lose out from receiving the face is darken the people won't get white and face darken face that day وبراءة الرسولة منهم the messenger frees himself from them in the Hadith of Umm Salama when she said براءة رسوله من من فرقه Allah freed the messenger صلى الله عليه وسلم from those who disunite the people of this unity الله سبحانه وتعالى he freed himself and he freed his messenger from them what's the evidence for this the statement of Allah وَاَتَصِمُوا بِحَبْلِ اللَّهِ جَمِعًا وَلَا تَفَرَّقُوا what did Imam Ibrutayma say he said in this ayah فالله تعالى قد أمر المؤمنين الله come on in the believers all of them that they hold onto his rope جميعًا تجدًا وَلَا يَتَفَرَّقُوا and that they do not disunite on it also Allah سبحانه وتعالى he said in the Quran وَكَانُوْ شِيْعًا لَسْتَمِنْهُمْ فِي شَيْءًا لَسْتَمِنْهُمْ فِي شَيْءًا فَرَّقُوا دِيْنَهُمْ disunited in their religion لَسْتَمِنْهُمْ فِي شَيْءًا and you have nothing to do with them Muhammad they are free from you and you are free from them the ayah has two recitations and two khara'a in which it's read one is فَرَّقُوا دِيْنَهُم and Ibn Jaleel At-Tabari you said about this unity that occurs between أهل السُلَّة and the أهل البِدع that's what he is he said but when in the recitation is إِنَّ اللَّذِينَ فَارَقُوا دِيْنَهُمْ and that qara'a is when it's it means this unity that occurs between what the believers and the non-believers that's how he settles between it Allah says in another ayah وَلَوْ شَاءَ رَبُّكَا if your Lord willed and Allah will have made the people all unite if Allah wanted He would have made all of the people come together وَلَا يَزَالُونَ مُخْتَلِفِينَهُمْ the people will remain disunited إلا من رحمة ربكة except those whom Allah has mercy upon them this ayah Allah rebukes اختلاف and Allah rebukes what it's people he rebukes it subhanawat'a and Allah mentioned two distinct characteristics for khilaf , this unity two curricula, which are quite clear the first one is that their khilaf is consistent forever the second thing that he mentioned for them is that they oppose their believers so when the people oppose their believers whether it be on issues with Badr orsel uh whether it be in problems ofCS In worship or work this is what happens these unity is forever they will always be ماهي that و that و that أع dibتع كامله؟ كيف حال سيكون ذرا على دعوة؟ the way that it does is لا يدعوه ، لانه ليس مرسيل that a person claims that a person claims لا يدعوه ، لان يدعوه أحد ، فيأصوري ديري إلى مذة فا المؤينة it is not permissible when it comes to issues which are توحيد العقيدة for you to call the people to a particular individual السنة never call people when it comes to عقيدة to a particular individual يجب أن يتبقى إمام ممارك أو إمام مبحريف أو شافع لحمد المسائل which are أحكامة الشرعية المالبية لكن لا يجب أن يتبقى المسائل أحكامة الشرعية الخبارية even though they are all in the same in that meaning there is no you can't say I'm one of the عقيدة of إمام الشافعي because that will entitle and that will mean that إمام مارك is a partner different عقيدة and that's not the case because if you follow شافع العقيدة that means you follow American عقيدة أحمد إلى عقيدة رحمه الله and that's why إمام إبنو تايمية إبنو تايمية when does he say at the ending و هذا أتقاد الشافعي و أبي حنيفة ثم أحمد ينقلوا this is the عقيدة of all of them it's nothing in this unit و لذلك الشيخ و الإسلام إبنو تايمية و أنه يهد مراضرة و العقيدة الواسطية when he had a debate and the leader wanted to bring reconciliation between him and the other groups the leader wanted to let them leave إبنو تايمية alone and he wanted them to stop and restring him and giving him hard time إبنو تايمية said to the leader said to إبنو تايمية say to them this is the عقيدة أحمد and that you guys are upon another حشافعي و حملي و ماليكي then this is your عقيدة say that to them و اللهم عقيدة is the عقيدة of the أحمد this is و اللهم not خاص to أحمد و it's not specific to him are we all together so when we call when we call a deal we don't say we're following إمام فلاني بلو فلاني our prophet صلى الله عليه وسلم is for us in this issue are we together also it is not permissible and you كفر أحد that a takfir is placed on a person من المسلمين أو يفصق أو تفسق or we say فلاني is a fasq or we say he's a mupp tadir إلا إلا عولي بألس it's known and no قدقامة علي الحجة unless we know that the proof has been established on him و تفت المحجة and what other obstacle that was there is removed from him also this قاعدة what does it teach us التنازر في المسائل التي يسوغ فيها الاجتهاد the مسائل which there are differences and the differences in these مسائل are valid meaning there's none of us have texture evidence for it pay attention to this we're going to speak about it later if we have time for it which is خلاف and اجتهاد are what brothers we always mention this are they different or are they the same يا اخوة خلاف and اجتهاد are not the same ابن القي يمنشن this in his إعلام رحمه الله and we'll go to bring it later then there's a difference between and ابن القي يم refuse the statement of those who say لا انكار في مسائل الخلاف he refuse and he says that's wrong because خلاف can be in matters which there are what there's a nus and the texture evidence for example نكاح المتع is it خلاف or is it اجتهاد is it خلاف how is it خلاف are we all together but it's not it's not an اجتهاد why is it not an اجتهاد because خلاف it means that there's an opposition of one party to a texture evidence are we all together but اجتهاد means not there's an opposition to اجتهاد are we all together اجتهاد means no one is going against a texture evidence or no one is going against اجتماع I can sense am I making sense here but خلاف a group of party might be going against a what a texture evidence قال الله ان قال الرسول they might be even going against اجتماع this issue they might be right but اجتهاد is not and they shouldn't be they shouldn't be let alone reaching اجتهاد because he different with you اجتهاد are we all together اجتهاد you can't make a person a person or even a kafir based on اجتهاد so if اجتهاد is that these parties don't have texture evidence and they don't have اجتماع what are they using then the scholars mention they are using two things they are using what is known as the indication of words and what they mean that's what they are using the second one is they are using the objective of the sharia is what they are trying to result in and this is all based upon independent induction this person is reducing this ruling from his understanding that this is عابن this is خاصن this is ضاهر this is مؤول this is what he is using he is going to the chapter or he is using the مقاس of the sharia the sharia came to observe so he is looking at what are the things that the sharia came to observe and look after and he is aligned in this issue when it comes to this particular this is اجتهاد the observation of the scholars differ each one might see a different to the other one number 4 لا يجوزو it is not permissible اتحزب الاجتماع to come together sectarianism and grouping it's not permissible if this issue is based upon what if a person enters in your room in this ruling where the masjid who pray 11 ركعة and this masjid you know what they are not with us and so what do you do based on that what you do based upon that is that you say where أهل الحق where أهل الباطل so you make a sect for it اتحزب حزبية pay attention if a sheikh says if a shaykh says he's done independent research he hasn't got he hasn't got that this person is a he doesn't have does he hasn't he doesn't have he doesn't have that when he's using he's applied on this particular individual are we all together scholars can differ with him on the application and place it now if a person opposes you or not allowed to do or you can't you can't he's مخالص let alone then to say where أهل الحق which brings us to the fourth point when you say we are the people of the حق why because we agree with this sheikh and he's what we agree with him in what and these people are why are they here because they disagree with my sheikh in what in this particular now we're going to go into the which is the the what's the which is the which has no it's something that has no when when the word remember okay okay okay okay okay okay okay it is permissible for him to do this the which is it ليست حدث الناس في حنالية فتنا وحفاية حديثة وماذا حدث حدث حدث حدث يجب أنه غالفا نصر أو إجمعا هذا هو كانت مخلوق الفرد حدث حدث حدث حدث is هذا حدث أنه ليس مكتب أنه يضعه برناس القرآن أو إجمعا ليس فقط أنه يضعه ليس فقط هذا من لا يبلغ مملكة الفتنة يجب أن ينفتح أن ينفتح ل級 الفتنة و إذا هي دخلتها يجب أن ينفتح لأشخاص بغي بغي ميزوات تجاوز الحدي والاعتداء شخص يجيب من now chosen to oppress هذا المشاكل لا يتكلم فيتلاه هذا المشاكل لا يتكلم فيتلاه فرقة، فرقة فرقة وفرقة لم تأتي لأنها مشاكل يأتي لأنها لأنها ميزوات البغي تراني هل نحن نحن؟ المسائل الشمعية المسائل الشريعة المسائل السجنان يكتجرون من حيث النصر على حكمها وعدمي افهموا هذه المسائل السجنان يتفاعل المسائل فتأتي في القرآن والسنة يكتجرون فيتلاه يكتجرون فيتلاه في تأتي بوضع وضع وإنه من فيتلاه فالأول هو ما كان فيها نصر من كتاب أو سنة أو جماعة لديه كتاب سنة إجماع that's supporting this particular issue which clarifies for us the doing of this or the leaving of this it's stated the second one is مالي سفيها نص there's no us ولا إجماع there's no consent the first one you can't do each tihad in it and that's where the scholars they say لجتهاد مع النص لجتهاد مع مولد النص there's no each tihad when there comes a texture evidence إذا جاء نهر الله بطالا نهر معقل there was a man whose name was معقل he used to have a well he used to have a what he had a well already had a little place where he had water in he would charge the people he would take money from them he would that's what he would do the people would go in line they would pay for it and would give them the water الله سبحانه وتعالى sends rain from the sky the people they get pots and pans they put it down are they now going to go to معقل are they going to go to him they're going to leave him right why were they going to معقل in the first place because they didn't have this water the scholar is used when there is not texture evidence when the texture evidence comes we leave the scholars are we out together that's the end the علاماء when there's a nas and there's a eachماع in the issue there each tihad is not needed this has a texture evidence does that make sense so the first one is ما كان فيها نص من كتاب أو سنة أو اجمع هناك كتاب أو سنة هذا اجمع لا يجوز التقدم بين يدي الله ورسولي this one you're not allowed to go before Allah is messenger which is Allah يأي الذين آمنوا لا تقدموا بين يدي الله ورسولي the second one is there's no nas in it there's no اجمع there's no كتاب أو سنة doesn't it there's no there's no كتاب or there's no sunnah for it and there's no consensus in this issue so the second one which is no evidence for it this one اوذينا للعلماء the scholars have now been given permission from Allah Allah gave them permission and each tihad to do each tihad فصطم بادي to extract and I don't want to what did I tell you that they're going to use what did I say that they're going to use they're going to use ما علموه that which they know من مقاصد الشرع العامة the general objectives of the shari'a and the دلالات العالفات they're going to start using that this is what our قائد is talking about our قائد is not talking about the first one we're talking about that which there has no textual evidence in it ابن القيم in the third volume is الموقعين third volume page 228 he gives you the what is the بابط الذي يميز المسائل الإجتهادية عن غيرها من المسائل I think you should read it what is it that distinguishes the مسائل which are اجتهادية from those things which are not اجتهادية how can we say this when do we really determine it he gives عجيب ابن القيم رحمه الله in his كتاب علام الموقعين the third volume page 228 read it the كتاب الامام ابن الباز رحمه الله used to say امام ابن الباز رحمه الله used to say the علام الموقعين is the what it is the book of Islam ابن الباز used to say رحمه الله الشيخ الإسلام ابن تيمى مانشد some of the احكام of the شريعة pertaining to pertaining to what the مجتهد who has done اجتهاد السائق but some احكام pertaining to the اجتهاد which is سائق the first one ابن تيمى says is that اللى ينكر على المجتهد ما ذهب إلي if the اي مجتهد that اجتهاد in this issue and he exerted all of his efforts and there's no textual evidence for it there is not there is no textual there's no textual evidence for it you're not allowed to what reject him and arc and belittle him and re-muk you can't because why all of you are using what what are you all using you're all applying and you're all using independent reasoning none of you have textual evidence none of you have it the second one is if the مجتهد he does an action in which it is permissible to do in اجتهاد it's permissible إذا كان ممن يؤمر إذا كان if he is ممن يؤمر a person who is leading the people then he has to be followed he has to be what he has to be followed like an Imam an Imam does something which there is a اجتهاد in this particular issue that he should be followed in it for example he does قنوط you do قنوط with him or he leaves off the قنوط you leave off the قنوط because this is a masala which is but he's a leader he's leading in the prayer you follow him in what he's doing the third one is لاية جوزو it is not permissible and you'll get the مجتهد that the مجتهد is mentioned in what اجتهاد and سائغ you can't call him names you can't call him a passive rather it's obligatory for you to love him and show allegiance to him because what he's done is a what اجتهاد what's the evidence for this issue the evidence for this is is the statement of الله تعالى ومختلف الذين قوطوا الكتابة the ones who were given the scripture they did not differ between themselves إلا من بعد ما جاءهم البيئن أعلموا وإلا من بعد ما جاءهم العلموا after it came to them knowledge they did not differ between themselves except when they came with what بغيا بينهم when they transgressed themselves لوك إبنو كثيرين they said بغا بعضهم على بعض some of them transgressed on others فاختلفوا في الحق so they differed upon they differed themselves في الحق in the truth لتحاسودهم وتباغوضهم وتدابورهم they had envy towards each other المسألة was a misalage they had the original it was a misalage that wouldn't have brought this unity we would have loved one another we would have went our separate ways but knowing that each person is striving towards the truth but what happened بغا بعضهم على بعض and some of them transgressed on the others by calling them names by belittling them فاختلفوا في الحق and they now started to disagree in the truth the matter didn't just restrict itself to this issue it became so bad that when the truth comes from this person because it came from him you won't take it it would lead to that لتحاسودهم وتباغوضهم وتدابورهم because of the hate and the jealousy and the enmity that they have in their hearts towards each other فحمل بعضهم بغض البعضي they hate that they have for one another it forced them to what على البعض البعض الآخر على مقالفة في جميع أقوالي وأفعالي وإن كانت حقا to oppose him in everything that he says even if the truth is with him you won't take it but he was at the beginning on the misalage what he was what كان مسألة اجتحانية which took a different one but now it went you have now said the truth I won't take it because you said it because you what you said it when did that happen when does this apply to us in دعوة the way that it applies to us is what if a qabi gives a qضاء in an issue if a judge passes a judgment in an issue or a school gives a fatwa in an issue based upon an ht had which is tag ht had which is permissible okay but this opposes the 4 أئمة الأربع if opposes أمو حنيفة أمو مالك أمو مشافعي أمو محمد if opposes all of them you are not allowed to what لا يشرعوا الإنكار علي you can't do inkar on him because if opposes when it goes to 4 أئمة why مداما لم يخالف نصن ولا إجماعة because he never oppose a textual evidence and he didn't oppose an إجماعة okay if he opposes all of the 4 أئمة and when he does it because some people today they will say to you because Kalaam is not taken why because he is in a position to the 4 أئمة الأربع if 4 أئمة الأربع can still make a masalah اجتهدية صح now we say that it's hard to find a masalah which they all it can happen but it's not very common to find them all go against an issue that the truth is on the other side but it can happen also لعن الفصق if a person chooses to do a cast on a particular individual who is a sinner who is doing sin openly and you cast them by name this is من المسائل التي يصور فيها الإكتهاد خلاف in this issue is a خلاف which is سائخ فلا يجوز it is not permissible ايورة هذا بين المسلمين فرقة واختلاف it should bring this unity amongst ourselves since we all believe this action is filthy since we all believe that we can cast the people drink in general the only thing that we differ upon is that we can do a لعن a cast on this particular individual is what we differ upon this is a مسألة which is what من ما يصور فيها الإختلاع hthad the hthad is what we'll stop there إن شاء الله I think we can't finish but we have to do tomorrow with the other part of the قواعد and then we have to leave the ضواب it for Monday what do you guys think yeah we'll do that إن شاء الله سبحانك اللهم بحمدك أشدو الله إله إلا الله سبحانك اللهم