 وَإِنْ تَعْجَبْ فَعْجَبٌ قَوْلُهُمْ أَيْذَا كُنَّا تُرَابًا أَيْنَا لَفِي خَلْقٍ جَدِيد أولئك الذين كفرو بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النال في يا خالد الحمد لله رب العالمين والسلام على رسول الله صلى الله عليه وسلم وعلى آله وصخبه أجمعين السلام عليكم ورحمة الله وبركاته أستاذا برحمان حسن وعليكم السلام ورحمة الله وبركاته بارك الله فيه once again for joining me on the hot seat podcast جزاك الله وخير فيه بارك الله فيه where today we want to talk about the issue of خلوج whether it's permissible to rebel against the oppressive muslim ruler and to set the discussion right from the start I want to clarify the two positions that we're going to be representing today you're going to be representing the position that you obviously believe very passionately in and that is not permissible to rebel against the oppressive muslim ruler and that there is not a difference of opinion in this matter either I'm going to be representing the position where I agree with you that it's better not to rebel against the oppressive muslim ruler however there is an اختلاف which is there's an اختلاف there's a difference of opinion which is valid in the religion and therefore we shouldn't make in card we shouldn't rebuke or refute anybody who believes in the permissibility of rebelling against the oppressive muslim ruler and I think it's very important to note what we're saying the oppressive muslim ruler we're not going to be talking about whether the rulers are non-muslim and we can take a feel of the rulers we have done a podcast on that before but this podcast is very much about someone we both agree as a muslim but whether we can rebel against him for his oppression or his sins and there's been a lot of talk online and on social media over the past you know 12 to 18 months about this particular topic there is a small group that particularly pushed the position that I'm going to be representing today however they are very active online and I'd like to make it clear from the start that this is not a response to anybody and nor is it a refutation of anybody this is designed to be a knowledge-based discussion where both sides bring forward their evidences so the viewers at home can review their evidences and evaluate them and decide what is the truth بِإِذْنِ الْلَهِ الْكَلِيمِ and I think that's important to mention only because when you talk about refutations there tends to be a lot of emotions involved and people take things personally and as a result they find it very hard to take a step back and to see the truth from falsehood so I think it's important to mention that from the start we're going to be bringing absolutely everything on this video this video is probably going to be a very very long video and we're going to be talking about every single issue and we want to bring forward every single quote mentioned from the other side I've done a lot of research into their videos and their posts online and try to bring as many quotes and one thing they do have is many many quotes from many books written by many different authors and I want to put every single quote under the microscope and obviously on your side you're also going to bring many quotes and narrations as well so this is going to be a lengthy video and I don't think that's a problem because this issue needs to be cleared out once and for all and after we do this video we've made it clear we're not going to entertain a back-and-forth video response our YouTube channel is a channel which is very active وَلِلَهِ الْحَمْدُ وَمِنَّةَ and I think over the past 12 months we've had over 300 videos which is I think it's 361 videos which I checked today in 12 months that's approximately one video per day and although this issue is part of the Dean it's not the entire Dean and therefore we do videos on a range of different topics and we're not going to entertain going too much into this particular topic after we do this video and I think another reason for doing that and not entertaining a video back-and-forth response is one thing that I've seen when doing my research is that what tends to happen is when you have a video say for example it's a two hour long video there might be one hour 45 minutes in that that you don't really know how to respond to but you might see 15 minutes where you'd like to take that clip out and then respond to that 15 minutes and I think that's not really fair that's not very just and I think the same happens in debates for example when a speaker speaks for 20 minutes another one speaks for 20 minutes and from what he said in his 20 minutes I kind of know the answer for 10 minutes of it let me speak about that and the stuff I don't know the answer for let me just push it to a side which is why we've never even mentioned the word debate our communication has always been a conversation, a dialogue or a discussion and we honestly and genuinely thought that maybe a fruitful knowledge-based discussion could come out of this we've done podcasts on the hot seat before in the past and people have said you're not really representing the other side you're misquoting them it's not being fair so we thought this was an opportunity where you obviously believe very passionately and strongly in what you believe and then we have the other side who also believe very passionately in what they believe let's have a discussion a conversation you bring your evidences the other side bring their evidences and then we can talk about it but obviously قدر الله وما شاعة فعال that didn't take place and that's why we bought it now on the hot seat podcast but we are going to do it we are going to be doing it thoroughly like I mentioned before and in a conversation there's no reason why we can't check each other's evidences in the interest of time I'm going to be mentioning my quotes in the English language if I do have the Arabic with me so if at any point you want to check the Arabic I can swim around the iPad and you can do so and likewise if there's any quote that you mentioned that I'm not too sure about or I don't feel comfortable with I'm going to ask you what is the reference for that particular quote my final piece of advice would really be for the people and the viewers watching this at home who might have been following this online as well and my advice to them like we said from the start is not to get involved into this particular issue and focus on seeking beneficial knowledge this video that we're doing now is designed to be a knowledge-based video and I'd recommend people to take notes on this video and it might take them a while to get through it it might take one month or even two months or even one week or two weeks but take your time go through it and I believe that if anybody is sincerely seeking the truth then this is the video they need to watch because we're going to bring everything related to this topic all in one video and I'm going to talk a little bit about the different types of topics that we're going to cover today إن شاء الله and finally the last thing I'd like to mention in this introduction before I read out the list of topics that we're going to talk about I know with the hot seat that you often bring many statements on your side you also bring different answers for a particular question that I raised you might have three or four different answers now it's not fair for somebody to just respond to part of your speech or to part of your answers I think if someone is going to want to respond to this video then respectfully I'd like them to do it the way that we've done it as well where we're bringing every single quote onto the table and they need to respond to every single حديث you mentioned every single أثر or statement of the companions or the celloph every single إجماع that you mentioned they have to prove how it's not valid and every single answer you mentioned as well and that's what should be done it's not good enough quite frankly to take part of a video take it as a snippet and then make a lengthy video on that and say this is where this person is going wrong and ignoring 80% of what they said you've taken less than what you've left behind so I think one of the objectives from this session at least for me is to go through everything that the other side mentioned that's very important to me even if it becomes a little bit repetitive that's something we're going to have to do and likewise if somebody is going to want to do a response to us then I think it's important that they also do the same thing إن شاء الله let me now read out some of the list of topics that we are going to cover today إن شاء الله و تعالى the first one is the topic of خروج an issue of أكيدة or فق what are the objectives of appointing a مسلمولة and what are the conditions of a مسلمولة who has the right to choose a مسلمولة can you remove a مسلمولة due to his oppression can you spread the shortcomings of a مسلمولة on social media or other than that can you talk out openly against the مسلمولة what is the correct way to advise a مسلمولة are there a hadith which speak about the obedience to the مسلمولة restricted to the one who rules by the شريعة are there a hadith which speak about obedience to the مسلمولة only applicable to the خليفة المسلم the main خليفة or are they also applicable to the heads of the nation states we see today can a مسلمولة take control by force and if so do we still have to listen and obey him is listening and obeying the ruler conditional upon him being fair and just so these are these are basically a set of principles that I know that you want to put in place as well and we're going to discuss them of course and I think that's important to know that these principles that you're going to put in place they're important for proving some of the rest of the discussion we're going to have and we're going to refer back to the principles after that we really want to get into the main issue of this issue of whether it's a valid difference of opinion or not and I'd like to go through a detailed kind of like the history of events that took place during the time of Hussein ابن علي رضي الله عنهما and the supposed خروج that he did against يزيد ابن معاوية likewise I want to do the same with Abdullah ibn Zubair and also the thousands from the seller who rebels during the battles of الجماجم الخراد the fit enough ابن العشعات and all of these kind of things I also have literally tens of quotes from scholarly works appearing in many different books from many different authors on my research here I have over 60 pages of research and like I mentioned before I want to go through every single quote that has been put forward by the other side so it's ranges from ابن عد البارث to Imam Manawi to ابن حزم to ابن العزير اليماني and even to some of the books of history like تاري خطبري and البداء ون نهاية and all of these kind of books I then want to talk about the form of ذهب I have statements attributing the permissibility of خروج to all four Imams it's important that we discuss that I also have a statement from ابن حزم that attributes this view to many of the companions and then I want to go back to some of your views so according to you is everybody who rebels automatically a Khadji is everybody who rebels automatically an innovator are protests in the land of the Muslims permissible can there be an اجماء that forms after a خلاف especially if the difference of opinion originally took place at the time of the Salaf the Hadith that mentions you are not allowed to rebel against a Muslim مولا unless you see or sorry you're not allowed to rebel against a ruler unless you see from him كفر بوحن and whether there are other narrations and other wordings to this particular Hadith I then want to cover some hypothetical scenarios like what if the ruler came to your house and took your wife and kids would you rebel against him then would you defend your family and whether we can only rebel against a Muslim مولا only if he leaves the Salah and obviously the تلك الصلاة is obviously a difference of opinion if somebody believes the opinion follows the opinion that leaving the Salah is not كفر أكبر and can they still rebel against the ruler who leaves the Salah in which case they will be rebelling against a Muslim مولا according to them and then finally the many many statements of the Salaf that state they didn't like sitting with or even visiting the rulers and whether this has any implications on خلوج so I hope that gives the people at home I know that I expect this video to be lengthy I don't know how long it will end up out but I know many people might be looking at this and thinking about like I haven't got time to watch it all but this is how comprehensively we're covering this topic we're putting it to end once and for all بإن الله الكليم as always on the hot seat you have the opportunity to start with your introduction and this is where you can lay out some of your principles and foundations ورك الله فيك جزاك الله خيرا الحمد لله رب العالمين له الحمد الحسن وثناء الجميل واشدو الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدو أن محمدا عبده ورسوله صلى الله عليه وعاله وعاله واصحابه واتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى ما أريد أن أفعل is أريد أن أضع 10 برسلات إن شاء الله تعالى أن أعتقد أنه محتوى في حالة هذه التفكير لتكون أفضل وإن هذه 10 برسلات إن شاء الله تعالى سوف يكون 10 برسلات التي سيكون أفضل لنا لأجد أن نذهب في حالة أن تفهم كل أفضل التي ستأكد لأنني أعتقد يعني أولاً قبل أن نأخذها إلى الناس أنه مستوى أن الناس يوجد برسلات لتتوقفه و... عندما تأكد الله سبحانه وعاله عندما يتحدث about the doubts سبحانه وعاله يتكلم about the doubt صغير لكنه يجب أن يجد لديه كثيراً سبحانه وعاله لذا في حالة تتابع مثالوجيا التي سبحانه وعاله قامت أولاً سوف نبدأ ببتكلم برسلات قواعد في حال كل مؤشر ينظر إذا لم يتكلم even the doubts أن هذه 10 مقابلات سوف يكون رائعة لهم لتقلق أنها ليست مؤشر لأحد يجد لنذهب إلى جزء وأن هذا الأمر هو إجماء تقلق من تأثير الإسلام أنه يتكلم بذلك معي إن شاء الله وعاله لكن يجب أن يجب أن يحاول إلاً إذا لن ترى مقابلات أولاً ترى هذه 10 مقابلات حسناً وإذا وإن شاء الله وطعاله ينظروا المنظرين في المكان where you are going to throw the doubts at me لتدعوه كيف هذه المنظرين يجب على تلقائهم في هذه المنظرين وكيف يستخدمون هذه المنظرين إلى هذه المنظرين لذلك أولاً أريد أن أقول إن شاء الله وطعاله إذا كان الله وطعاله ومسجده يجبون بمطاره إن يتضمن على كل أحدنا أنت وي وكل من ينظرون وكل مسلم أنه يجب علينا to believe in it و أنه يجب علينا to surrender to it those are the two things we have to come with الإيمان والإمتيتال أنه يجب علينا to believe in it و لذلك الله يقول في القرآن فلا وربك لا يؤمنون حتى يحكيموا كفيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا منما قضيته و يسلمون تسليمة الله يقول سبحانه وتعالى إن صورة النساء 65 الله يقول فلا وربك لا يؤمنون إنهم كل they are truly not believers حتى what unless they make you Muhammad their judgment and they make you their judge they are not true believers the disputant argumentations that they have if they do not bring it back to you or Mohammed صلى الله عليه وسلم then they are not true believers فيما شجر بينهم then after they give it to you و الله very much والله he's not a believer is not a believer والله يأمن وجاره بواعقة The one that his neighbor will not find The prof. is not going to believe You still a believer but he's crippled Sometimes the negation can actually be what so somebody should be worried and scared الثقافة التي أريد أن أخبره هو، قولوه تعالى، الله يقول، وما كان للمؤمنين، أنت again you are hearing this word، وما كان للمؤمنين، ولا مؤمنة، إذا قضى الله ورسوله أمر، أن يكون لهم الخيرات من أمرهم، وما يعصي الله ورسوله فقد ظل الضلالة المبينة، الله يقول إن صورة الحزاب آه 36، الله يقول، وما كان للمؤمنين، it is not for a believing man or a believing woman, if Allah has a message of a positive judgment in a matter, for them it is not what، إذا قضى الله ورسوله أمر، أن يكون لهم الخيرات من أمرهم، they have no choice after that, الله is a positive ruling in this issue, the message of a positive ruling in this issue, don't come and say, but I want a no surrender. The prophet said, الله سبحانه وتعالى, sorry he said in the ayah, ومن يعصي الله، anyone who disobeys الله تبارك وتعالى، ورسوله عن his message فقد ظل الضلالة المبينة، that person is clearly and categorically misguided. There is nothing after that, also الله تبارك وتعالى he told us in an ayah in Surah from Nisaa 59, الله تبارك وتعالى he says فإن تنازعتهم في شيء, if you dispute one another in a matter, فردوه إلى الله ورسوله، إن كنتم تؤمنون بالله وليوم آخر. Bring this matter back to Allah and his messenger. If you dispute, you now have an argument on a matter now. Who do you bring it back to Allah and his messenger? So this issue, there are a group of people, a party on the other side who is saying we don't agree with you. So there is a tenazur, there is a dispute, there is a pull and push. Where do we take it back to this dispute? Where do we take this argument too? We take it to Allah and his messenger. فإن تنازعتهم في شيء فردوه إلى الله ورسوله، إن كنتم تؤمنون بالله وليوم آخر. Allah said if you believe in Allah on the Day of Judgment. If you believe in Allah and you believe in the Day of Judgment, take that matter back to Allah and his messenger. الله تنسى ذلك خير وحسن وتأويله. Also Allah told us, some people might say but there are some things that we might dispute. The Quran in this Surah doesn't mention it. Allah says ومختلفتم فيه من شيء فحكمه إلى الله. That there is not a matter you dispute one another except the ruling is with Allah سبحانه وتعالى. يعني آية says ومختلفتم. There is not a matter you dispute one another in. Except that Allah and his messenger is the one that you bring it back to. In other words, every single thing Allah and his messenger have a ruling for you bring it back to them. Now someone might say the Prophet passed away عليه الصلاة والسلام. As Allah told us in the Quran. That you Muhammad you're going to pass away and they're going to pass away. So someone might be how can I take it back to the Prophet? He's passed away. Abu Bakr taking it back to the Prophet is understandable. They're living amongst them. But how do we take it back to the Prophet عليه الصلاة والسلام? The way that we do is we take it back to his Sunnah. ابن كثير رحم الله تعالى. أمام ابن كثير the great scholar. He said وغيروا واحدنا other than him. يعني موضنهم. أمام من أيمة السلف they said واحد من السلف. Regarding this ayah في شيء فردوه إلى الله والرستوري. He said that they said برأيه الله. And the Sunnah of the Messenger عليه الصلاة والسلام. وهذا أمر من الله. This is a command from Allah. بأن كل شيء تنازع على الناس وفيه من أصور الدين والفروعي. Everything that the people dispute one another in. Whether it be fundamental issues of the religion. أصول الدين means issues that are fundamental. أو فروع الدين things which are not fundamental issues of the religion. It doesn't matter. You take it back to who Allah in his Messenger. And you read that تنازع في ذلك إلى الكتاب والسنة He brings the ayah. فحكمه إلى الله. And he brings the ayah. بله واليوم الآخر. ذلك خير وحسن وتأويلة. So we bring it back to Allah. We bring it back to the Prophet. It is not permissible for us. To blind follow an individual. أعلم المعظم and a scholar with him. When the delil is clear for us. Okay. It's not permissible for you. He brought a transmitted from So it's not a difference of opinion. When the delil becomes clear. You can't use You're not allowed to. أجمع الناس with the people are unanimously in agreement. على أن من استبانت له سنة عن رسول الله صلى الله عليه وسلم. لم يكن له أن يدع لقودي أحد من الناس كائنة من كان. أجمع الناس with the people are unanimously in agreement. على أن من استبانت له سنة عن رسول الله. Anyone who becomes clear for them. The son of the messenger صلى الله عليه وسلم. لم يكن له. It is not permissible for you. أن يدع لقودي أحد من الناس. You're not allowed to leave it for any individual. I want you to understand here. It is not permissible لقودي أحد. أحد in here is what. أحد in here means anyone. أحد in here means anyone even if it's Abu Bakr even if it's Omar even if it's with man even if it's Ali so you need to understand that we don't have to entertain the references of scholars that you might bring and their quotations we don't have to Isn't that a bit ironic because you're bringing a statement for Imam Shafi? Imam Shafi is bringing a consensus. It's not his own personal opinion. What I just said to you is first of all look what I did this is this is who believes in Allah and the day of judgment as I said to you as Allah said in the ayah ومختلفتم فيه شيء من حكمه إلى الله فإنتلازاتم فيه شيء فردوا إلى الله ورسوله إن كنتم تؤمنون بله وليوم الأخضر the one who believes in Allah and the day of judgment what he first does is قال رسوله and then he backs it up with the understanding of the علامة firstly the early pious predecessors but pulling the statement of a scholar randomly from somewhere this is the path of the sunnah this is the path of the devil it's not the path that الله سبحانه وتعالى sanctioned for the believer and it's not the path that the messenger saw as a sanctioned for the believer and he goes against this that I mentioned from Imam Shafi and one of the things which have been mentioned in the Qur'an have been mentioned in the sunnah the ruling for it is the issue of the matter of the Imam but I will talk about it which many people do to it what happens to it under a fake under a fake pretext which is your rights freedom your rights are going to be brought like this and etc are being used when Allah سبحانه وتعالى is the one who brings justice عدل and justice is one of the sanctions الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى الله سبحانه وتعالى فهي صحيح الله تعالى يكتب في صورة الحديث أنه يقول لقد أرسلنا رسولنا بالبيلات وأنزلنا معهم الكتاب والميزان ليقوم الناس بالقصد الله تعالى يخبرنا أنه يرسل المسيجرين مع كلايكات أفضل ثم أريد أن أفهم here محمد صلى الله عليه وسلم يأتي معبيلات الأشياء معها كلايك كما سترى إن شاء الله الله يقول وأنزلنا معهم الكتاب والميزان مع ذلك مع الكتاب ومثالاً ثم ستقوم بقاعدة كيف تقوم بقاعدة والميزان مميزان كيف تلقص بقاعدة وكيف تلقص لترى عمل ليقوم الناس بالقصد أحد من يأتي يقول حرية وفي الناس من يأتي يقول أني سأخبرك إن المحقوق ليقوم بقاعدة إذا لم تأخذ من شريعي عيني بليها محمد كيم then this is a servitude for what امالي الهوا for your desires or it is what servitude to the what or in nafsi or your nafs or it's a what it is a it is servitude towards a person's hisb and a group and these people need to know that we are slaves for who الله سبحانه و تعالى it is him we have to surrender to So that's my first point that I want to talk about وانه يقول في إشارات الله أنه ليس وقاله ليس بخير لأننا نحتاج للحقوق والذلك if you look at the Hadith that came from the Prophet ﷺ I mentioned at this point the Prophet ﷺ to his companions This is very powerful Hadith حديث إراضي بن سارية صحابه الصناة that the Prophet ﷺ the Imam of Nisa'a didn't narrate it And Abu Dawood Tirmidhi, Ibn Maja narrated it حديث إراضي بن سارية that the Messenger ﷺ said فعليكم بصنة تي Upon you is my Sunnah Now I want you to understand something هذا قبل أنه يكتب أنه من يعيش منكم فسيارة ختلافا كثيرة من أجل أنه يستطيع أن يستطيع أن يرى الكثير من المجموعة ومجموعة تقرأة كل شيء أنه سوف يرى ذلك. فهي then gave them the cure for this problem. يقول فعليكم بسنة أبنى يستطيع أن يستطيع السنة وسنة الخلافاء الراشدين المهديين من بعد and follow the rightly guided خلافة أبي بكرين وعلي عضوا عليها بالنواجد لا تقلقوا بأموالك. وإياكم ويبقوا من محدثات الأمور فإن كل محدثة بداعة كل محدثة محدثة is an innovation and every innovation is misguided also عبدالله من المسؤولة رضي الله تعالى يقول اتبعوا ولا تبتدعوا فقد كفيتهم. يقول follow follow who Allah in his messenger ولا تبتدعوا and do not innovate. يعني اتبع is anything that came after the Prophet عليه الصلاة والسلام يعني if anything that the Prophet did not sanction he did not legalize then do not come with it. وانمام الداريمي نريت الطبراني نريته نزم عجم الكبير محمد نصر المروزين كتاب السنة بسنة دين صحيح authentic train similar to that عمر عبدالعزيز يقول قف حيث وقف القوم stand where the people stood فإنهم من علم وقفوا وببصر نافذ كفوا ولهم عن كش على كش فيها كانوا أقوى و بالفضل كانوا فيها أحرا فلإن قلتم حدث بعدهم فما أحدثه إلا من خالف هديهم ورغب عن سنةهم ولقد وصفوا منه ما يشفي وتكلموا منه بما يكفي فما فوقهم محسر وما دونهم مقصر لقد قصر عنهم قوم فجفوا وتجاوز آخرون فغلوا وإنهم فيما بين ذلك على هدم مستقين he said stand where those people stood يعني صحابة stand where they stood stand where they stood because when they stood they stood with knowledge and insight that's where they did it they had more knowledge and they had more proofs and arguments than anyone who came after anything that you see that came that they were not upon is a newly invented matter that opposes their guidance this is what it is and it's choosing that the sunnah over the and the and the sunnah over this newly invented matter so i want to say upon you the statement of the self even if the people reject you stay away from people's opinions he said this as اليمام ابنو قدامة منترز في this كتابة اللومع okay so insha'Allah my aim is to prove insha'Allah that this مسألة مسألة الإيمامة is a أصل we have to hold on to the كتاب and the sunnah and also the highest predecessors in the way they understood the Quran and the sunnah of course we we have to okay and the scholars of islam who came after documented this in their books of اعتقات and they mentioned these issues مسألة اليمامة and الولاية they mentioned in their books of الاعتقاد and they even considered it that anyone who opposes it is a misguided innovator in this issue okay you are saying that it's mentioned in the book of akid that it's part of usul edin is what you believe that this particular issue is i have a statement here and i know the introduction i'm not going to try and interrupt too much but i think it's important to bring this here i have a statement here this is found in ibn wazir اليماني in his book العواصم والقواصم he mentions that there is no sin on the one who believes it's permissible he's talking about this issue of خروج because it is an issue of ht hat and it is from the ظني the speculative and the فروعي the subsidiary issues in islam so this issue of ht hat as according to this statement i've got the arabic on the screen as well it seems like he's saying that this is an issue of اختلاف in فق and not an issue of عكيدة or usul edin like you're trying to push how do you reconcile your statement with his i want you to understand i said this is a fundamental issue of the religion is means usul edin so they can be issues which are usul in فق and they can be issues which are usul in اعتقاد okay the bulk of اعتقاد is usul fundamental issues there are issues in عكيدة which are فروع they are very small did the prophet sallallahu alaihi wa sallam see allah is a key the issue like in his what for it's not mean usul it's okay that's not like in the bulk of our اعتقاد is usul فق on the other hand the bulk of it is what for it and there are issues in اعتقاد in فق that are of usul like the issue of believing that this five daily prayers are واجب is studied in فق but it's a fundamental issue i personally can't just say i don't believe though his wajib and he's not it's a very dangerous statement to say okay so it's not a فروع issue و لذلك الشيخ الاسام يبنو تايمه two things i want to mention that he said first of all he said اصبر على جور الامة he said it's a usul من اصول اهل السنة والجماعة he said he's in his مجموعة الفتاة with the 28 volume paid 179 he said to be patient upon the oppressive مسلم ليدة is a uslun is a fundamental issue it's not فروع من اصول اهل السنة والجماعة as i said to you before اعتقاد is usul majority of it there is small issues here or there in اقيدة which is فروع لكن the bulk of اقيدة is usul فق on the other hand the bulk of it is فروع لكن there are issues of even in فق و اصول so i don't think everything in فق is always a فروع there are things which are so you're saying the statement of ابنو وزيلا يماني is actually saying that even though it's an اقيدة issue it's from the فروع of in اقيدة so now when i respond to another statement of ابنو تايمه ابنو تايمه mentioned a very important point رحم الله تعالى in the 13 volume of his مجموعة الفتاة page 26 he says و اذا ذكروا نزاع المتأخرينة لم يكن بمجرد ذلك أن يجعل هذه من مسائل الاجتهاد التي يكون فيها و التي يكون كل قول من تلك الأقوال سائغا لم يخالف إجماعا لأن كثيرا من أصول متأخرينة مبتدع or محدث مبتدع في الإسلام مسبوكم بإجماع السلف على خلافه والنزاع الحادث بعد إجماع السلف خطأ و نقطع كخلاف الخوارج والرافذة والقدرية والمرجئة من من قد اشتارا لهم أقوال نخالف فيها نصوص المصفظة المعلومة و إجماع الصحارة يبنو تايمه mentioned something very powerful والله يستحق أن يُكتب بما يدهبت إبنو تايمه he says when they mentioned the dispute of the متأخرين إبنو وزير اليماني in his العواصم والقواصم you got it from right yeah he's from the متأخرين إبنو تايمه says إبنو تايمه is which century seventh century but this is the last one I'm chasing إبنو تايمه says something that's important he says the dispute of the متأخرين including himself okay لم يكن بمجرد ذلك أن يجعل هذه من مسائل الاجتهاد just because their dispute came the متأخرين doesn't make it من مسائل الاجتهاد that because the متأخرين bought a dispute regarding this issue it doesn't make it بالمسائل الاجتهاد التي يكونوا كل قول من تلك الأقوالي سائغا which makes it a call which is sayag like إبنو وزير which makes it sayag لم يخالف إجماعه he goes against إجماع إبنو وزير as I'm going to mention لأنك كثيرة من أقصول المتأخرين pay attention to this because a lot of the متأخرين they are what محدي قواعدنا أصول is what محتثون مبتدعون في الإسلام it's newly invented they came with قواعد which are new مسبوكم بإجماع السلف على خلافه they are going against the self-unanimous agreement in that matter that preceded them والنزاع الحادث and the dispute that was created after بعد إجماع السلف خطأ ونقطع it's a mistake so I say this is a mistake on his behalf why كخلاف الخوارج because this is the view of the خوارج والرافظة والقدرية والمرجقة بمن قد اشتحر لهم أقوال ونخالفوا فيها النصوص المستفيدة المعلومة وإجماع الصحابة as I'm going to mention إن شاء الله وإتعالى and I'm going to take this كلام is يعني evidence is with it when he says الصبر على جولي الأئمتي أصل من أصولها لسنة والجماعة رحمه الله when he said that it's a fundamental issue is because the great imams of اعتقاد they documented it in their books رحمهم الله there's a reason why they did it I think that's just a really important point to mention because I mentioned at the start that I've got 10s of quotes for many scholars for many books and إبنى وزيلة اليماني is one of those who probably if not the most popular name that I've got in my research maybe the second most popular name so I think that's an important point to mention that you said that he is the متأخرين and therefore his statements have to be understood in light of the time that he's coming إبنى عام so that's something I want you to understand he's مينة متأخرين there's a khilaf which is before him إبنى عبدالبر رحم الله he says something I want to bring to the point as well he mentions about the oppressive muslim leader he says لأنه في منازعته والخروج عليه going against the oppressive muslim leader يعني going against him يعني arguing with him trying to revolt him remove him from his position he says what you're doing is you're changing safety that the people had a security you're changing it what's in it ولأن ذلك يحمل على هراك الدماء which then leads to what bloodshed وشن الغاراتي والفسادي في الأرض roads get blocked corruptions take place on the earth وذلك أعظم ومن الصبري على جوله وفسقي and that is greater that problem that comes is greater than being patient upon his transgression and his wrongdoings والأصول from the foundations تشهد والعقل والدين أن أعظم المكروهين أو لهم بالتركي أنه يخبره في كتابه الإستدقار the fifth volume page 16 that he says that أصول تشهد proves this والعقل even the person who is saying would agree to this would deign the religion agrees to this أن أعظم المكروهين that if two harms are running parallel to one another أو لهم بالتركي which one do you take you take the lesser of the two and you abandon the other one which is another issue that it brings me to which is this issue I'm going to be talking about I'm bringing إجماع from two directions now إن شاء الله تعالى the first direction I'm going to bring إجماع from is the إيمة to Salaf we mentioned that you can't go against oppressive Muslim leader and also I'm going to bring another إجماع from another perspective which is that the scholars unanimously agree upon that if there's two harms you take the lesser of the two شاكه الإسلام بِبِرُ تَيْمَ رَحِمَ اللَّهِ he said وَلِهَا دَا كَانَا مَشْخُورُ مِنْ مَنْ مَذْهَبِ السَّالَفِي يعني what is famous and well known in the madhab of أهل السُنَّة is what يعني ولي هذا كان المشهور من مذهب أهل السُنَّة سرية أنهم لا يرون أنهم لا يرون الخروجة على الأئمة وقتالهم بالسيفي now why is the same مذهب أهل السُنَّة where did you find that statement شاكه الإسلام بِتَيْمِ he says in his منهاج السُنَّة النبوية رحمه الله و تعالى he says in منهاج السُنَّة النبوية the second volume page 87 I want you to understand something شاكه الإسلام بِتَيْمِ his statement here رحمه الله و تعالى if it's a because the ones who go against أهل البدع he says ولي هذا كان المشهور من مذهب أهل السُنَّة أنهم لا يرون الخروجة على الأئمة وقتالهم بالسيف وإن كان فيهم ظلم even if there's transgression transgression in them كما دلت على ذلك الأحاديث الصحيحة المصطفيضة عن النبي صلى الله عليه وسلم why are the أهل السُنَّة saying that you can't go against the oppressive مسلمين because of what the أحاديث which are الصحيخ and that have come in multitude numbers from the prophet صلى الله عليه وسلم لأن الفساد which is a point I want to bring which is the second اجمع لأن الفساد في القتال والفتنة أعظم من الفساد الحصري بظلمهم بدون بدون القتال ولا فتنة فيدفع أعظم الفسادين بالتزام أدناهما ولا عليه لا يكون ولا عليه لا يكاد يعرف طائفة خرجت على ذي سلطان إلا وكان في خروجها من الفساد ما هو أعظم من من الفساد الذي أزالته والله تعالى لم يأمر بقتال كل ظاليم وكل باغين كيف ما كان ولا أمر بقتال الباغين ابتداء شاكولسام تايميا يقول القرآن في السنة أما السنة of the prophet صلى الله عليه وسلم that have been that have been authentically transmitted to us show that we can't go against oppressive muslim leader and then he mentions the point I want to mention which is my second اجمع which is if there's two facades two corruptions we take the lesser of the two and he said الله سبحانه وتعالى will not come on سبحانه وتعالى to fight with the oppressive leaders and the transgressors however the situation may be when there's a great harm that's going to come from it also he mentions he says if you're going to stop an evil but you want to stop an evil but a great evil is going to come from it وأبغضوا إلى الله ورصوره and it is also this issue is more hated to Allah تبارك وتعالى the messenger فلا يسوغوا لإنكاره and what this leader is doing is disliked to Allah تبارك وتعالى it's oppression it's wrong it's crimes it's committing atrocities but when you go when you go against him you're going to create a great harm فإنه لا يسوغوا إنكاره then it's not permissible for you to do this وإن كان الله يبغضه ويمقته أهلا even if Allah dislikes this and he dislikes the people who are doing it وهذا كالإنكاره على الملوكي and an example I'm going to give you يسأل ابن القيين which is what rejecting the actions and the leaders والخروج بالخروج عليهم by going against them فإنه أساس كل شرن it's the foundation of evil وفتنة إلى آخر الدهل إلى يوم القيامة and where is that statement from I'm finished يسأل وقد استائدنا الصحابة ورسول الله يسأل الله عليه وسلم في قتال الأمراء الذين يؤخرون الصلاة عن وقتها الصحابة they asked a puff يسأل الله عليه وسلم going and fighting against the leaders who are delaying the prayer from its time وقالوا they said أفلان قاتلهم or message of Allah she will not fight with these leaders ابن القييم is transmitting this فقال the prophet said لا ما أقاموا صلاة as long as they establish the prayer وقال the prophet صلى الله عليه وسلم also said ابن القييم is bringing this مرأة من أميره ما يقره فليصبر anyone who sees from his leader that which he dislikes then be patient also the prophet said ابن القييم is transmitting this he said ولا ينزعنا يدى من قاعته do not pull a hand back from his obedience then ابن القييم he says كان رسول الله صلى الله عليه وسلم يرى بمكة أكبر المنكرات the prophet in Makkah he will see a lot of منكرات that was done ولا يستطيع تغييرها he couldn't change it بلما فتح الله rather when Allah تعالى on the hands of the prophet and his companions they open Makkah the conquest of Makkah وصارد دالة إسلام and he became a Muslim country now he became a land of Islam عزم على تغيير البيت ورده إلى قوائد إبراهيمة the prophet wanted to go and change the Ka'bah in the way that إبراهيم عليه السلام did it ومنعه من ذلك but what stopped him from this مع قدرت عليه خشة وقع ما هو أعظم منه he was scared that a great harm might come from it if he goes and changes the Ka'bah to the way إبراهيم did it why because of the people لقرب أحديه بالإسلامي وقونهم حديثة أحدي بكفر and he goes on to say what he said رحمه الله تعالى so he said this in this كتاب إعلام الموقع in the third volume page 12 رحمه الله تعالى at this point I just want to slow down the conversation and just simplify a few things for the people watching at home first of all your concern is not whether this issue is narrating the books of عكيدة أو فق that's not important the point that you're trying to do at home is regardless of whether it's here or there it's a matter which is from the usulati usulati and therefore it's very dangerous to go against this and it could even render somebody as an innovator secondly the statements that إبراهيم وزيل إيماني for example he bought in his كتاب العواصم والقواصم he is bringing something that has not been a hadith he's not bringing an ayah from the Qur'an he's from the متأخرين he's someone who comes later and he's bringing a statement basically saying it's from the فرورة اشتهادي kind of issues right now people can make mistakes as you've said before right now you also quoted إبنو تيمير but there's a difference how you quoted him and I think this is maybe missed some people at home but when you said إبنو تيمير said this is the مدهب of the self that's not إبنو تيمير saying it he's narrating something from the self so it's not from the متأخرين even though إبنو تيمير and إبنو وزيل are similar in terms of where they come he said this is the مدهب of the self and not only that but that phrase the مدهب of the self also supports your view that this is from the أسول الدين بينام okay and finally you also towards the end here you just mentioned that there was two اجمات that are actually sandwiching the person who wants to try and get out of this issue the first اجمات which I'm sure that I want to go into a lot more detail later on in the podcast إن شاء الله is the fact that it is not permissible to do خروج against an oppressive مسلمورة the second اجمات is that the ألماء have agreed that if you're faced with a situation where you have to pick between two evils it's obligatory to take the less of the two evils and you've bought many statements that have proved that rebelling against an oppressive مسلمورة is always going to result in a greater evil than being patient upon his oppression yeah here I want to add on by saying to the people some might say but this particular country they revolted against their leader and what happened is you know good look at it it's everything's good ابن القيم رحم الله he said a very powerful point he said the general rulings of the شريعة it's never based on rare situations and the شريعة cannot be it can't be based on rare situations and it go go and get the كتاب مختصر it's a very summarized summarized book actually it's a very and some people can't read all of history right they can't read البداية ونيةية وتاريخ ابن خلدونه يعالي تاريخ الإسلام وتاريخ الكبير بايبن الإمام البرخاني they can't read that go to the كتاب تاريخ الخلافات بس يوضي look at when he talks about the fitna that happened of the issue of خروج and how how it happened yeah and you're going to see blood innocent people dying people being killed and etc so it's not a matter that a person can easily get away from to each mass that you're you're going to be held account the each that I'm going to bring إنشاء الله تعالى from the self who transmitted 33 إمام that I'm going to bring the إجماع إنشاء الله تعالى who transmitted the إجماع and this إنشاء الله تعالى is not just إجماع إجماع which is قطعي كلكة إجماع it's not إجماع which is غني and I'm going to explain what the difference between those two is إنشاء الله تعالى now I want to go to the second and just just to further drill the point home for the people at home you're talking about when you're talking about خروج you're talking about خروج he has his government he has his army and you're talking about the people trying to overtake that or rebel against him and go against him it should be understood even like you know you like you said the rare situation it might have occurred in history where it's gone the right way but or the right way according to them having said that you is it's quite clear to the general folk who might think about the situation that you're going against an army you're going against a leader and his government more often than not if not every time it's gonna it's gonna end in failure it's true now إن شاء الله تعالى I want to go into the second point which is that أهل السنة والجماعة mention that it's obligatory upon the Muslims to appoint a leader okay and they've used many evidences إن شاء الله تعالى I'm just gonna suffice myself with two the first evidence that I'm gonna use إن شاء الله تعالى is the inconsensus because the consensus is on the matter and if there's a consensus إن شاء الله تعالى I just mentioned the consensus and we move on for example the first person I want to quote in this is ألمام المعورديو in this كتابة حقام السلطانية he mentions إجماعنا مسألة he says وعقدوها لمن يقوموا بها في الأمة واجب بل إجماعي وإن شد عنهم الأصم he said that placing a ruler over the أمة okay for the one who has the ability to do so to appoint a leader and put him in charge he said this is واجب it's obligatory بل إجماعي by unanimous agreement our inconsensus وإن شد عنهم الأصم even if أصم was deviated individual even if he chose to go against the muslims you the name you mentioned ألمام المعورديو you previously mentioned him before as well and you've used him in favor of your arguments it feels like whenever he's with you you've used him and you've quoted him before then there are times where other people call him and you say it's from أهل الباطل it's from أشعر it's from المتكلي mean how can he be used as an evidence what's what's with the contradiction what shocks me is that when a person doesn't know the way of reading books and benefiting from people and taking their works and their statements you if you don't know this طريق and you just ripped a page out of a book then of course you're going to ask how you're going to see it لكن when you study with the علامات you learn the طريقة of how to deal with people like معوردي and others for example معورديو I never take him when he goes against أهل السنة أنا مسألة if he stands alone in an issue he's an innovator and he has innovative beliefs I don't take his statement in line with what do you call it in opposition to أهل السنة والجماعة hence that's why I say to people don't take his statement why are you going to take his statement in contrary to the statement of a great Imam such as شيخ وليسام تيمي or someone else لكن if علامة معورديو is in line with the Muslims and he's in line with أهل السنة والجماعة and he mentions what they mentioned then إن شاء الله تعالى we mention him كغيره like other than him the way we mention them and this is a side point okay as a side point I came across تاجدينة سبكي in the fifth volume page 270 in his كتار طلاقاته الشافقية الكومرات he brings the statement of إبن صلاح regarding المعورديو he says that معورديو هاد المعورديو this is the statement بنص word for what I'm going to mention إبن صلاح says هاد المعورديو عفى الله عنهم يا الله سبحانه وتعالى if they gave him يتهموا بالاعتزال he's suspected to have the belief of the معتزلة وقد كنت لا أتحقك ودالك عليه and he said I actually didn't you know I couldn't get to the bottom of this I didn't didn't know really وأتأول له وعتديره عنه I used to make excuses from إبن صلاح he's saying this سبكي is transmitting تجدينه سبكي is transmitting the statement of إبن صلاح okay I used to make interpretations for him وعتديره عنه في قونه يوردو في تفسيره في الآياتي التي يختلف فيها أهل التفسير تفسير أهل السنة وتفسير المعتزلة غير معتارض اللي بياني ما هو الحق ومنها he brings in his تفسير بوك المعورديو تفاصير of the معتزلة أهل السنة I make excuses for him because he doesn't mention who's right, who's wrong he doesn't وأقوله I say to myself لعل قصده the reason why he's doing this as mentioned all of them is إراد كل ما قيله من حق أو باطن he's trying to bring everything that's said in the matter whether it be the truth or falsehood until he said look until he said حتى وجدتوا يختار في بعض المواضعه أبن صلاح said until I found him in some places of his تفسير he chooses قول المعتزلة وما بنه على أصوله ملفاسدة and things that are based on their false principles and he's taking statements of this that's based on their false principles وتفسير عظيم الضرر his تفسير is very harmful لقوني مشحولا بتقويلات أهل الباطلة because he's filled up with the interpretations and the understanding of the people of falsehood تلبيسا وتتسيسا على وجه الله يفطن وله غير أهل العلم والتحقيقي a way he does it is a way that no one can really see it other than the people of knowledge تحقيق معنه تأليف رجل الله يتظاهر بالانتساب للمعتزلة even though what we're dealing doesn't come out openly and say اما معتزلي بل يجتاد في كتمان موافقةهم he hides his he tries to hide as much as he can from showing the people his agreement with them فيما هو له فيه موافق ثم هو ليس معتزليا من صلاحه to be fair he's not a معتزلي مطلاقا unrestrictedly فإنه لا يوافق في جميع أصوله مثل خلق القرآن because he doesn't agree with them in all of their issues such as the issue of the القرآن being created he doesn't agree with them on that issue this is a testimony from two people who agree with him in مدهب ما ورديزه شافعي ابن صلاحه زا شافعي and تاجدينه سبكي زا شافعي and they're both تاجدينه سبكي when he brings a statement he's in if he's agreeing with ابن صلاح okay go to the كتاب تاجدينه سبكي I mentioned his طبقات شافعية الكبرى and also the كتاب سير على من نبلاء بايمان مدهب if you go to the 18th volume page 67 so I know what I was saying about ابن ما وردي and I read his life and I know his biography very well I take his statement when he when he brings the إجماع of the علماء which I'm I'm going to show you he's not the only one who put إجماع on this مسألة so I'm going to say okay رزاك الله خير and we take it from you because the truth is a lost property of lost property of the بليفة لكن if he mentions a قول مخالف اللي هلسونة والجماع we're going to say من أهل الباطن we don't take what he has to say yeah it's kind of like I suppose someone could say that yeah we don't you know the issue of stealing or or you know yeah stealing or robbing someone's property stealing a someone's property say even the كفار believe this is wrong even they believe this wrong you'd use them like in something like that but then when someone says are the كفار believe that Allah doesn't exist don't quote me on this لكن خلق أفعال العباد I read this many years back خلق أفعال العباد أنا سو شخل سام تايمين بدو it إنس كتا مدبوع الفتاوة when he talks about الله بن أبوه يسطرون again don't quote me might not be خلق أفعال العباد but I think it was there مخاري رحمة الله or شكول سام يبنو تايمين I came across it in many places in this word فتاوة that they say الله is above his throne right they prove الله بن أبوه يسطرون yeah and they say that no one rejected الله بن أبوه يسطرون except the jahmiah even the christians of the jews don't yeah I mean someone else might say the christian jews don't believe in islam they'll say are they from how are you going to use them yeah okay so what do you he is transmitting اجمع that appointing a leader and a sultan he's mentioning his statement he's bringing اجمع that's why he said he's not the only person who brought اجمع ابن حزمن did as well ابن حزمن he said إليها الإنقياد للإيمام لإيمام عادل يقيم فيه أحكام الله ويسوص بأحكام الشريعة التي أتا بها رسول الله صلى الله عليه وسلم حاشى النجدات من الخوارج فإنهم قالوا لا يلزم الناس فرضوا الإيمامتي وإنما عليهم أن يتعطوا الحق بينهم so ابن حزمن at the point I want from him right now because I'm going to come to ابن حزمن and his views but what I want from here right now is his statement اتفق جميع أهل السنة أهل السنة all of them agree وجميع المرجعة and all of them agree وجميع الشيعة all of the shia وجميع الخوارج all of them على وجوب الإيمامتي that it's obligatory faster point of leader so this issue is not ما وردي we'll just mention him we're mentioning the خوارج يا يا إبن حزمن we're mentioning the جمور جئة here so it's a matter everyone agrees upon okay also the second evidence that I want to use for choosing a leader is a principle that the scholars talk about which is ما لا يتيموا الواجب وإلا بي فوواجبون الإمام الناس we talked about it رحمه الله ويتعالى يعني this principle but if you want to learn more about it go to the كتاب روضة النظر by ابن أقدام the first volume page 117 what does the principle mean in English أن الكتاب بحر المحر في أصول الفق first volume page 296 it means if there's something obligatory and you can't do it without this thing then this thing becomes obligatory okay so for example if I have to go to the masjid as a man we have to right man here the other and then you have to go to the masjid that's the strongest opinion إن شاء الله then if the only way that you can go to the masjid is actually by walking then walking becomes obligatory because the walking is the means to go to the masjid so that's why the قائد ما لا يتيموا الواجب إلا بي فوواجبون so we say that they plays it because مساعدة about the people's مسلحة in their religion and in the the world affairs it won't be without an imam and that's an obligatory thing so then ما لا يتيموا الواجب إلا بي فوواجبون also الأفوة الأودي who was a شاعر جاهدي he was called أفوة الاتسعف منه because his mouth was wide that's what they call him أفوة الأودي he said in a line of poetry لا يصلح الناس فوضى لا سرات لهم ولا سرات إذا جو هالهم سادوا يعني the people are going to be in what? corruption يعني there's going to be chaos on the earth if there's nobody in charge also إمامو عبدالله المموارك and he said إن الجماعة حبل الله فأتصموا منه بعروته الوثقال من دنا كم يدفع الله بالسلطاني معظلة في ديننا رحمة منه ودنيانا لو للخلافات لم تأمل لنا سبول وكان أضعفنا نهب اللي أقوانا he said that the جماعة on the rope of الله تبارك وتعالى and holding on to that strong rope okay it's very important it's something we need to be doing we need to come with to get close to you and then he said how many evil does الله تبارك وتعالى deflect because of the leader okay if there was no خلافة if there was no power in there's nobody in charge there's no authority what would happen لم تأمل لنا سبول our paths and our roads will not be safe for us وكان أضعفنا نهب اللي أقوانا and the rich the strong one would be in charge yeah whoever is strong is in charge right or wrong it doesn't matter here i want to go into the third point إن شاء الله تعالى which is what are the reasons why a leader is placed in power by the way these principles as i said they might take time for me to go through all of them the 10 points but these are points that we're going to go back to later the third one is why is there what's the reason for appointing a leader the leader's job and the the objectives that are going to be attained and reached from bringing a leader in charge is the religion of the people is going to be established on this earth الحمد لله and the world the affairs of the people as well ولي ذلك الموارضي you also said that he said الإمامة the إمامة is موضوعة لخلافة النبوة في حراسة الدين وسياسة الدنيا he says in his كتاب الحكام السلطانية page 15 also الطيبي said the same thing he said إن الراعي ليس مطلوب اللي ذاته وإنما وإنما أقيم لحفظ مسترعاه المالك فينبغ أن لا يتصرف إلا بما أدنا الشارع فيه so الإمام الطيبي he mentions that الراعي ليس مطلوب اللي ذاته the leader is not just يعني needed in and within himself but what is the intent for his presence is not just a leader there وإنما أقيم لحفظ he has to protect okay مسترعاه المالك that which the king has placed him for which is الله فينبغ اللي يتصرف إلا بما أدنا الشارع فيه and he can't do except that which the king of all kings has told him to do also الإمام القرطبي when he came to the تفسير of the eye وإضقال ربوك الملائكة إن جاعينه في الارض خليفة he mentions دهيسة الإمام إنما نصب لدفع العدوي وحماية البيضة وسد الخلري واستخراج الحقوق وإقامة الحدود واجي واجي واجيباية الأموال لبيت المالي وقسمتها على أهلها سمتل إيه سد أن يستدس إذا تفسير of the eye وإضقال ربوك الملائكة إن جاعينه في الارض خليفة he's mentioning that the leader's job is وإصلاح الدنيا also he's the intent and the objectives of the leader is to perfect the people's religion الذي that whenever فاتهم خسر وخصران مبينة that if the people lose their religion they're going to be what in a state of يعني لم ينفعهم أمو لم ينفعهم ما نعم بيه في الدنيا ينفعهم the benefits that he brings them worldly benefits وإسلاحه ما لا يقوم الدين إلا به من أمر دنياهم and also he has his job is to do their worldly affairs as well he also has another statement رحم الله تعالى like that in other places also من القيب رحم الله mentions it رحم الله in his كتاب أقام أهلي ذيما يمجز الإعلام المواقعين as well الشوكاني who has a very long masha' Allah beautiful statement in his كتاب سيل الجرار you can find it رحم الله so that point the fourth point I want to go to I've got some questions on that point that we're going to come to later on by the way because you mentioned that one of the objectives is to perfect the people's religion and things like that so we're going to be talking about a first a crula who a sinful ruler that's going to come later on just to let you know inshallah the fourth point إن شاء الله تعالى I want to speak about is that it is not permissible to place a disbeliever as a leader over the people that it's not allowed يعني ويلاية الحكيم الكافية is not allowed شرعان لا it's not allowed and there are evidences I'm going to mention two evidences إن شاء الله تعالى the first evidence is the Qur'an الله says ولن يجعل الله للكافرين على المؤمنين نسبينه الله is not one to place a disbeliever over the believers الإمام الكاساني هي زي كتاب كود بداع وصلاع في ترتيبي الشرائع he mentions الكافر ليس من أهل الولاية على على المسلم that the كافر is not من أهل الولاية he's not from the people of الولاية up on the Muslims لأن شرعة قطعة قطعة because the الشريعة has cut has made ولاية الكافر على المسلمين the kafر has no ولاية up on the Muslims لأن الشرعة because the شريعة قطعة ولاية الكافر على المسلمين it disconnected it cut off the kafر having ولاية over the Muslims and then he bought the آية ولن يجعل الله للكافرين على المؤمنين نسبينه الله is not one to do that سبحانه و تعالى ابن القيم he said the same thing he said رحم الله تعالى إنه سكتاب أحكام أهل جما نعم جلوة الثالث إمام which is حافظ بنو كثير he says رحم الله تعالى إنه تفسير الضي آية وليجعل الله للكافرين على المؤمنين السبيلة he says وقد استدل كثير من العلماء بهذه الآية الكريبة على أصحي أما على أصح قولي العلماء وهو الملع من بيع العبد المسلم المسلم لذلك إضافة كافر مدعوة المسلمين هو حرام بسبب العموم الأديلة وحيث المسلمين مفتوح منه منه أول كل ما أريد هو إجماع هناك إجماع التي يمتلك من أمام أول هو إبن القيم أنه كتاب أحكام أهلي ذمة أن القادر عياض أنه كتاب إكمال المعلم إبن القيم هو فقال ابن المنذر يبين زاستي من أبن المنذر أجمع كل من يحفظ عنه من أهلي العلم أن الكافر لا ولاية له على مسلمين بحال كافر كان لأهف ولاية على المسلمين قادر عياض هو لا المسلمين أنه لا تنعقد الإمامة للكافر ولا تستديم له إذا طرع علي فهي قادر عياض ويكافر ويكافر لا يوجد من المسلمين أن الكافر يمكن أن يكون إمامة وإن إذا يصبح قادر ويصبح قادر بعد ذلك قادر لا يبين الآن ما أريد أن أعلم هو العلم يكافر ويكافر that the كفر هو كفر ويكافر الظاهر البيين بلا شكل هو قادر هو مظهر ولا يوجد حوالي أبو العباس القرطبي ويكافر عندما يأتي إلى المسلمين من المسلمين جاء عندكم من الله فيه برحان الحريث بخاري المسلم الحريث عبادة ونصامت أن أنه يعني عندما يتحدث عن الكفر يجب عندكم أكول لكم من الله فيه برحان لدي أكافر أبو العباس القرطبي هو حجة بينا هذا ما يعني كلاي أفنانس وأمر لا شك في أن عندما يتحدث لا يوجد مواجهة عنه يحصل بيه ليقين أنه كفر لا أنه كفر فحين إدن أداء وطاق يجب أن يخلع فهي يجب أن يكون يجب منه من عقدت له البيعة وعلا ما قدمنا if he's already been given it أجد هناك أولاً في الشباب ولكن فقط one question I have because obviously you mentioned the حديث that refers to كفرن بواخن unless we can't remove a ruler unless we see كفرن بواخن is there not another narration reported by ابن حبان that mentions معصياتاً لله بواخن I clear sin and therefore it shows it's not just restricted to كفر but even if you see a sin from the ruler first of all if it's funny because the people who use that حديث I don't know if they've actually read the full حديث let me mention the full version of حديث ابن حبان rated the حديث that حديث عبادة ابن وصامت that the Prophet ﷺ he sat to him يا عبادة عبادة عبادة they said لبكة I'm here to obey you I'm a messenger of Allah the Prophet ﷺ يسمع واطع listen and obey في عصريكة ويصريكة ومن شطكة listen at your times of hardship times of suffering listen all that time وما قراهك وآثارتين عليك and when time's favoritism has been taking place the حديث that mentions وإن أكلوا مالكة if he eats your worth وضربوا ظهركة and he lashes your back إلا أن تكون معصية اللي الله بواحل so if this person affirms this حديث الصحيح and says I believe حديث ابن حبان الصحيح حديث عبادة ابن وصامت then الحمد لله you take the part which he says وإن أكلوا مالكة وضربوا ظهركة is authentic because we use that as a evidence for later the حديث صحيح which we're going to come to and we're going to discuss that in detail but why why only mention the last part of the حديث and not mention the full version of the حديث it's important that's a fair point which you've got on them but now they've got something on you as well because it does mention so now you attend the line yeah now I'm going to respond to this which is the حديث two ways we can explain it first of all is leaving of obeying the leader the time when he's commanding you معصية which is كليكة doesn't mean خروج on him and that has actually come clear in the Rewire of إمام محمد مسند the حديث says ما لم يأمروا بإثمين بواحن as long as he doesn't command you a sin so the time that you don't listen and obey him is when when he's commanding to do something that you have to bring to the Rewire together yes that's the first response okay the second response is in the chapter of باب الأمر بالمعروف ونهي عن المنكر this حديث is talking about it's not talking about the issue of خروج pay attention we have a chapter called calling to the good of prohibiting the evil okay and it's the issue of خروج okay فسارة مشرق صارة مشرقة وصرت مغربين فشتالة بين المشرقين ومغربين and explain why this حديث is saying we can take there's another interpretation this حديث we can take from it go to the leader reject what he's doing in the sins that he's doing after you clearly know what he's doing is a sin and say to him تقل الله what you're doing is wrong that's what the حديث says the حديث إبن حمبان just say it again in English just for the people to understand the the حديث it says يا عبادة he's an اسمع واطع listen and obey your leader the times of hardship times of good and everything ومقراهك يعني times you can do it times you enjoy it all the time listen to him وإن أكل مالك if he takes your wealth وضربوا ظهرك and they lashed your backs إلا أن تكون معصية اللي الله بواحن unless it is what a clay cut sin يعني when he does a clay cut sin go and advise him no that's not the case the حديث is saying and listen and obey the advice is not mentioned here this is talking about I already responded with two responses okay so I'm saying this first response is it's talking about when he's telling you to do the sin because the إيمان محمد رواية yeah which I do also have and that's fair that's a fair that's a fair the second one is the second meaning that's taken from the حديث إن شاء الله وطعاله and by the way it's not from me I'm going to give you the إيمان who preceded me in this understanding which some people quote and they don't even finish his statement and he distinguished it like that and he's the إيمان وإن نو يرحم الله وطعاله نو يرحم الله he said so be clear for the people okay نوه he said والمراد بالكفر هون المعصية that the kufr here إن حديث عبادة بن صامت is معصية okay ومعنى نميني is عندكم من الله فيه برهان it means أي تعلمون من دين الله you know this thing from the religion of Allah ومعنى الحديث حديث means لا تنازع ولا تل أموري don't go and take the yeah and he tried to remove the leaders from the power and the authority في ولايتهم ولا تعترضوا عليهم and don't oppose them إلا أنتروا منهم منكرا محققا unless you see a click an evil for them to them تعلمونهم من قواعد الإسلام which you know it from the principles of islam فإذا رأيتهم ذالك if you see this from them فانكروا عليهم go and speak to them and say what you're doing is wrong إلا أنت كونه معصية البواحن ابنه now he say that means go to him يعني reject this from him فانكروا عليه وقولوا بالحق حيث ما كنتم say the truth where you know حيث ما كنتم wherever you are و أما الخروجه he said ها سبب أمر بالمعروف وناني مكره is one thing which is the first part and then he brings a خروج and he separates it from it he said و أما الخروج عليهم أما الخروج عليهم as for oppose going against them و قتالهم and fighting with them فحراموا بإجماع المسلمين that's haram by unanimous agreement وإن كانوا فسقتهم ظالمين even if they're فساق and they're ظالمين و قد تظاهرت الأحاريث و يجب أن تكون رعا بأي قرطوه هناك الكثير من حديث for it it's sad because the first part of his statement was used and the last part was used the second part of the hadith shows us that this hadith cannot be used for the initial خروج ناوي سبب by unanimous agreement that's not in the discussion the discussion here is he's done something which is مكر and it's إe معاصي عرفت reject his mistake two ways you do it حيث ما كنتم wherever you are so if he does sin openly go and speak about the evil of this sin don't mention it but speak about this sin we're gonna speak about that later if you go to him now say the truth to him say تقل out what you're doing he's wrong advise him that's the كلام of the علامة ناوية وحم الله و تعالى and others anybody has anything other than that to to bring to the table إن شاء الله و تعالى also what I want to add on to this is that making معاصية كفر is مدهب الخارج true yeah I just well know explain in English this issue of معاصية being كفر is من مدهب الخوارج the خوارج are the ones who take kufr and make it you take معاصية and make it kufr they take sins and then make it disbelief هي نعم he did the one who that's a man have known from them so I don't know if this person believes the the the call of the sins are يعني كفر that's another point to look into إن شاء الله و تعالى now going back to a point you took me off on a tangent on this issue going back the second point I want to mention before I move on when it comes to the issue of going the reason why a leader is pointed I'm sorry the kafر is not a leader yeah the first point I mentioned the إجماع sorry the Quran and then I mentioned إجماع but I said there's two points I want to mention the first point is that make sure that the issue you're going to go against him is is kufr clear kufr yeah the second thing I want to mention is that even if he comes with kufr you're not allowed to go against him إلا عند القدر when there is an ability because this issue of going against him if he comes with kufr is كغيره من الواجبات it's like any other واجبات that we need to do in a religion and every واجبات in the religion is معلقون بالقدرة it's connected to قدرة حافظ من حجر and he says he says when he comes with kufr the leader so first we said if he we can't place him as a leader if he's a kafر an uslan but now he's become a kafر after he was being given the position okay إبنو لحجر he's saying straight when he was removed by unanimous agreement there's no difference فيجب على كل مسلم من القيام في ذلك every muslim should start up to do this فمن قوية على ذلك فله الثواب anyone who has the ability to do this he gets rewarded for it ومن داهنا فعلي and anyone who holds back and doesn't do it you know tries to make this and that and does he's going to be sin for it ومن عجزة and anyone who's unable واجبت عليه الهجرة من تلك الارض he should doهجرة from that land could that okay that was a kind of a question maybe you've answered it already but the question I had at this point is that previously you bought two اجمعات the first اجمع was that we don't do خلوج against an oppressive muslim ruler the second اجمع is that in this issue of خلوج you basically got an evil that is going to be greater than being patient and therefore doesn't now also apply to this position right now so you got a caliphate ruler you just say it's obligatory to remove it it's obligatory but don't isn't that going to lead to a greater yes if there's a greater harm that is going to lead to the difference here is that when a muslim is of value man فاسق whether you have ability or not you're not allowed to go against it okay okay yeah no one cares about your ability and your strength لكن if it's a kafir it's based on مصالحة المفاصد beautiful okay the fifth تقصيل or the fifth قواعد قاعد I want to go to is there's a when we're placing a person in authority he has to be a muslim who's عدل this is at the point of placing him in authority okay so we're we're pointing so many in power he has to be a muslim which is عدل okay it is not permissible for us to give the willaya to the فاسق there are two evidences for this issue قولوه تعالى دستيبنا الله قال إني جاعيلك للناس إماما قال ومن ذريتي قال لا ينال وحد الظالمين ابن الجديد has a very powerful I'm studying on this رحمه الله رحمة واسعة where he talks about that the إمام is two types there's the إمامة تنفي الدين and إمامة تنفي الدنيا there's the إمام in the دنيا and there's the إمام in the religion الله will not give a ظالم أي يعني willaya in يعني in those but here what I want to mention is a statement a powerful statement that a group of people use this آية and they are the خوارج and they use it for something we don't use it for we use this آية that we just mentioned here right now the آية قال إني جاعيلك للناس إماما قال ومن ذريتي قال لا ينال وحد الظالمين using it for the leader when he has been put in authority and he's already in charge and he comes with transgressions and wrongdoings using it in that context is من مهب الخوارج ولمؤتز الله it's very interesting you say that because that's exactly I was flicking through my notes and I do have this and it's from an إمام that you you would recognize so let me go into it so this is from إبن عبدالبار it mentions in volume five of ألس تدكار and he says in English and again I've got the Arabic you can have a look as for the statement do not struggle or dispute with those in power then have differed over the meaning of this some of them say that it only applies to the people of justice goodness virtue and dean as for the people of tyranny and fisq and oppression then these are not the people implied here and they used as evidence the statement of Allah to إبن عبدالبار عليه السلام in سوت البقرة قال لا ينالوا أحن ذالي مين الله said my covenant does not extend over the wrongdoers or the oppressors and this is this is a bit I wanted from this إبن عبدالبار then goes on say a group from the صالح took this dance and some honorable people follow them including the القرآن reciters أنا أولماء from Medina and Iraq and إبن وزيلا للماني in his book ألواسم وقراسم also confirms that even عبدالبار mentions this this clearly says a couple of things first of all that is talking about a ruler who is not just he is oppressive he is tyrannical this evidence can be used to remove him secondly a group from the صالفصار حد onto this view and إبن عبدالبار is saying this look what عبدالبار is in the تمهيد it's page 23 to 278 he might have said it multiple books this is from my listed card both places let's look at the statement of the Imam himself okay he says when he comes to the آية وقال sorry the حديث of the Prophet وقال للازع الأمر أهله yeah he said فاختلاف الناس وفي ذلك the people disputed one another إلن اسماته فقال قائلون some people they said he benches that he says those ones of course no one's going to dispute with their person who's just right لأنهم أهله because they're the right people for the road and the job he says as for the people are transgressive wrongdoers and criminals فلايسوا له بأهلين they're not the right people for the road and then he mentions the آية قال إني جعلك للناس إماما قال ومن ذرية قال لا ينال وحد الظالمين and then he mentions وإلا منازعة الظالم الجائر دهب الطوايف من المعتزلة وعامة الخوارج he says هيا النامبر of the a group of the معتزلة and majority of the خوارج تقدر أفينيا then look what he said وابا أهل الحق وهم أهل السنة فقالوا they said هذا هو الإختيار which is the point I want to mention when we have the choice of a leader we have a leader we have the choice to choose him to bring him into power he didn't come forcefully it's different when he comes to forcefully okay so we're going to talk about that إن شاء الله تعالى غالبان etcetera if the leader comes with our choice of course he's no ظالم is going to take over he's going to be a مؤمن مسلم إن شاء الله تعالى عادل ابنه وحق ابنه عبدالبر إسين وما أهل الحق وهم أهل السنة فقال they said هذا هو الإختيار that this this I is referring to قال لا ينال وحد الظالم when we have a choice so even ابنه is actually talking about the time where you have the option and the choice to put a leader in power whereas where I got this statement from they actually use it at the time that the leader is ready to establish she's ready to empower if he becomes a ظالم or a فاسق then they use this statement and this I and sort of بكرة to say that actually we can now go against him yeah they do الإمام القرطبي even to mention something else he says استدل جباعة من العلماء بهذه الآية some scholars use this آية على أن الإمام يكون من أهل العدلي والإحسان والفضل مع القو مع القوة على قيام بذلك وهو الذي أمر النبي صلى الله عليه وسلم قال لا ننازع على أمر أهله ما تقدر من القول فيه فأما أهل الفصوق والجوري والظلم فليس له بأهل لقوله لا ينال أحد الظالمين ولهذا خرج من الزبير والحسير بن علي رضي الله عنهم وخرج خيال أهل العراق والعلماء أهم على الحجاج وخرج أهل المدينة بني أمية وقام وعالين لا أبغن ورسبان توليتر إن شاء الله أهلا فكانت الحرّة التي أقاها بها المسلم من العقبة والذي عليه الأكثر من العلماء look what he says I don't know what he said he says والذي عليه أكثر أكثر من العلماء the majority of the scholars are a large number of scholars are of the opinion أنّ الصبر على طاعة الإباب الجائري أولا من الخروج علي okay pay attention to this this is the point that takes your mind right after he mentioned حسيند خروج خيار أهل العراق العلماء all of the بري أمية يوم حرّة look what he says والأول ماذا هو طائف الطائفة من المعتزلة وماذا هو الخوارج what is he saying what is he saying he is saying that the first view is the view of the معتزلة and is the view of the ماذا هو الخوارج فعلمه know it keep that in mind which is the view that he is saying this is the view this is this view of doing خروج on the leader and after he mentioned حسيند خيار أهل العراق العلماء أهل المدينة بري أمية وقاموا علي فكانت العرّة اللي تق مسلم المعقبة ولمجأولة ذات والذي علي أكثر من العلماء and more than what is the color of the opinion أنّا صبر على طاعت الإمام الجائر أولا من الخروج علي then he mentioned والأول because he mentioned the second view as well the second view the view of the Al-Sunnah that he can't go he stamped then he said والأول the first view of doing خروج on the leader for being oppressive he said this is ماذا هو طائفة من المعتزلة وماذا هو الخوارج فعلمه know this he didn't say أهل السنة as well but when he said أكثر من العلماء it suggests that there's a difference of opinion here because he's not saying اجمع he's saying most of the people he's saying there's a خلاف on the issue I'm not going to okay good I'm going to discuss that okay good I just want to make sure that we're going to come to that but he's saying this is another point that's very tricky come on after that he's mentioning that this is the view of the معتزلة and the خوارج he's not saying this is the view of أهل السنة he mentioned two views right he mentioned the view of being patient okay but then the first view first he mentioned first he mentioned the people who rebelled rebelled okay I have to mention the noble people he's considered this to be the خول of the معتزلة now I want to come back to the آية قال إني جايلك للناس إمامة قال ومن ذرية this آية I want us to understand something from it and also there's اجمع on the مسألة that يظالم cannot be placed in power based on this قرطبي mentions he says لا خلاف بين الأمة أنه لا يجوز أن تعقد الإمامة to be فاسخين but I want to it's when we have the choice when you have the choice to when the ruler is being part like yeah we have a choice حالة الإختيار is what we're talking about حالة الضرار when we're forced into it there's a different discussion we're going to come to that later okay this is not the discussion here and it's also not a discussion if you have a choice and he's آية he's Muslim but then later on he becomes a first another issue yes and another issue there's some two things I want us to distinguish when we have a choice that's one yeah and we have a say the ظالم should not be in power if we don't have a choice the guy forcefully takes over we can't do nothing okay second thing is second thing is this I وإذقال ربو كلين ملائس sorry when when Allah تعد إني وقال لا ينال وحد الظالمين it's looked at عند الابتداء yes at the beginning yeah أما عند الغلبة والقهر when he forcefully takes over and we don't have we just find out on the news that the country has been a coup has happened and the guy is in power now we don't do خروج we just listen we listen we listen our bay we gave our bay out and this is a قائد that scholars speak about which is يوطفر وفي الدوامي ما لا يوطفر وفي الابتداء in Islam there's something called there is a ruling for the beginning that's not necessarily a ruling for for the consistency of something and the other party they sometimes use this too much they how can it be bad at the beginning but then it becomes fine in the middle have to understand something's like that for example in Islam the نكاح of the non-Muslims is it's not valid it's not valid يعني if a non-Muslim get married if a Muslim tries to get married the way that the non-Muslims get married it's him it's him it's Zina it's not go get married the way Islam is he went to the town hall in England and he signed in and then he got married we'll say okay that's not that's not you're not married to this woman really yeah you're not married you have to do it in the Islamic way then later if you want to do it in their way to get the paperwork and everything they're no problem but that's not considered a marriage you're you're committing Zina get married now but what about if two non-Muslims coming to Islam so they've originally had a non- they already happened before yeah it's been going on for a while 30 years they've been married what do we say I see we say نكاح has five I see I see وَدِدَالِكَ أَلِمَابَ أَبْيْدَاوِينَ رَيْتِينَ مِنْحَدِينَ قَيْسِمُ الْحَارِثِ قَيْسِمُ الْحَارِثِ يَسْ مَارِتِينَ مُلْتِبُ الْوِمِنَ a large number of women يعني very large so he came to the Prophet صلى الله عليه وسلم he mentioned the narration he said أسلامتوا وعنده ثلانة نسون أهد I had eight women with me I was married to them the Prophet said when I told him he said اختر منهم الأربع and choose four for them from them why why say choose why didn't he say marry four of them yeah I see but can so this is a Qaida which is يغوتفروا في الدواب مالا يغوتفروا في الابتداء also another example for this is that حديث بخاري مسلم بخاري مسلم بخاري مسلم بخاري مسلم بخاري مسلم بخاري مسلم بخاري مسلم بخاري حديث عائشة she said لا القطيب رسول الله ﷺ I used to place perfume on the message عائشة أسيلي when he was do the Hajj عمرة I would place on him perfume قبل أن يحراب Before he would wear his احراب والحلق قبل أن يطوف and that smell would it be on the Prophet of course he wouldn't it would even be something that would go in his clothes but it's smelling from you it's smelling from him while in the Hajj it's not a problem before that they can في إسلام يوجد إبتداء والدوام إذا كنت تريد أن تتعلم أكثر عنه يجب أن تذهب إلى الكتابة الأشباه والنضائر by سو يوطي سو يوطي sorry and also سو يوطي is one سو يوطي يتكلم فيه first volume page 128 سو يوطي يتكلم فيه first volume page 186 and سو يوطي يتكلم فيه أشباه والنضائر first volume page 127 so this is what we have to also distinguish don't use this okay there's just one before you move on there's just one more thing that i want to ask you because you did transmit the call of ibn abdel bar who said that this is the mudhub of the khawarij and the mu'atazillah now now is it possible that these imams are mentioning that these statements because it might be a view that the khawarij and the mu'atazillah helped no problem but it can also be a shared characteristic with ahl sunnah for example with ash'a'arah that we also believe the same thing that they believe about the companions you don't ever say that this is mudhub of ash'a'arah no one no scholar no okay when you say mudhub it means it's unique to them okay it's very important but how can ibn abdel bar say that it's from the khawarij and the mu'atazillah but i still believe there's an iqtilaf in it iqtilaf which is how do you mean you said that ibn abdel bar is no i said iqtilaf not sahiq we're gonna come to the question iqtilaf sahiq okay there's a difference is but it's a difference valid no it's not a valid difference and ibn abdel bar doesn't even believe it's valid no we're gonna come to the calamish okay also another thing i want to show you is that the issue that i just spoke about which is ابتداء and دوام and etc ibn al sa'ad narrated in his ibn umar there was the time of fitna there was not an emeer that came يعني overcame the people with power and force there was not an emeer إلا صلى خلفو except that he would pray behind that leader and he would give him زكات of his wealth to him و لذلك it even narrated from him that ابتداء ابن عمر رضي الله تعالى عنه i want to mention the story is very important الفسوه narrated in his sunnah also and his معرفة والتاريق بيهقي also narrated on أبي العالية البرى listen to this ابتداء ابن الزوبير and ابتداء ابن الصفوان كان ذات يوم قاعدين في الحجري they were sitting in the حجر حجر اسمعين ابتداء ابن الزوبير and ابتداء ابن الصفوان فمرض بيه مع عمر ابن عمر ابتداء ابن عمر when i provide him و هو يطوف بالبيت يوزون توافر على كعبة these two sitting now فقال أحدوه مع لي صاحب ابن الزوبير عبد الله ابن الصفوان both of them sat one another أتراه بقي أحد خير من هذا do you see on this earth today anyone more greater than this man يعني ابن عمر يعني the virtual ثم قال لرجول then he sat one man ادعوه لنا إذا قضى طوافه و العبد الله ابن عمر finishes his طواف call him to us we want to talk to him فلما قضى طوافه و صلى ركعة إيني he done his طواف he prayed to the حجر الأسود sorry مقابل إبراهيم sorry he took a day he finished that he came the messenger came and said you're being called فقاله he said هذا عبد الله ابن الزوبير و عبد الله صفوان they both calling you فجاء إليهما عبد الله عمر came to both of them فقاله عبد الله صفوان انه سرياب عبد الرحمن يعني ذاست كن يوضع عبد الله عمر ما يمنعك ان تباية عمير المؤمنين why don't you give bay'a to the أمير المؤمنين عبد الله الزوبير and you know how much he took all that he took all that everything except sham wow that's the power عبد الله صفوان ست عبد الله عمر ما يمنعك ان تباية عمير المؤمنين why don't you give bay'a to the أمير المؤمنين عبد الله الزوبير فقد بايعه أهل العروض أهل العروض هفووف give him bay'a ناس the people of Mecca the people of Medina and the people of Yemen those three are called أهل العروض ابن أسير منشوز وأهل العراق أوصد the people of Iraq و عامة أهل الشام the majority of people of sham فقاله he said والله لا أبايعكم و أنتم واضعوا صيوفكم على عواتكم تصبب أيديكم من دماء المسلمين إذا ما I'm gonna give you bay'a and you guys are placing your swords على عواتكم on your shoulders you're gushing the يعني blood is gushing from your I'm not gonna give it عبد الله sorry عبد الله ابن عمرين he gave bay'a to someone less than ابن الزوبير he gave the bay'a to عبد الملك ابن أمروان when the mahtek got into his hands and the people who came together and the people of أهل الشام who came بخاني نريت للصحيح لتعبد الله bei الدينار when the people gave bay'a to عبد الملك ابن أمروان عبد اللهه some he wrote to عبد الملك ابن أمروان he said I am عبد الله عبد الملك ابن أمروان أمير المؤمنين إن أقر بالسمع والتاع I'm for you to listen and obey you لعبد الله عبد الملك أمير المؤمنين على سنة رسول الله صلى الله عليه وسلم على سنة الله وستان رسولي صلى الله عليه وسلم في ما استطعته وإن بانية قد أقروا لك بذلك My two children are also giving back to you How did Abdul Malik from Marwan come? Abdul Malik from Marwan killed Abdul Abdel Zubir يعني يزيد When he died he signed Muawiyah to cover Muawiyah to Ibn Yazid He didn't hold it for too long And then Marwan Ibn Hakim came in And then Marwan Ibn Hakim when he didn't stay for too long And then Abdul Malik from Marwan to cover him Fusfily Abdul Malik from Marwan sent an army To Mecca And then He was sieged by Hajjaj And then he was killed in the Ka'bah After taking with that force Abdul Malik from Marwan came through a Zulm and killing and bloodshed Abdul Abdel Abdel Umar did not say لا ينالي احد لا ينالي احد يلظالمين This I am going to use No no you're a Zulm You just killed a companion Who's better Abdul Abdel Abdel Zubir or Abdul Malik from Marwan It's a Sahabi Abdul Abdel Zubir of course Exactly Like the issue is The issue of choosing When does it come? Comes later و لذلك الامام الشارطبي بن شزينيس كتابا لاعتصار الثاد فوريو بايت شايت ثري يسأل إن يحي بن يحيا قيل له إوسطهم البيعة مكروهة قال لا قيل له فإن كانوا أئمة جورن فقال قد باية عبد عمر لعبد الملك من مروان و بالسيف أخذ الملك أخبرني بذلك ماليكن عنه أنه كتب إليه و أمر بالسمع والطاعة على كتاب الله و سنة نبيه قال يحي بن يحيا والبيعة خير من الفلق ذات يحي بن يحيا هو ناريطر من المواطع الإمام مماليك منه هو أصدرات الإمام مماليك أخبرني بذلك أن عبد العمر عبارة قيل لعبد الملك من مروان قال أخبرني بذلك و أخبرني بايتك هذا يظهر أن إذا كان لدى عبد الملك من مروان فقلت بالفلق قيل الناس كذلك الظل ذلك الظل ولكن مع ذلك لا نقول أن هذا يجب أن ينظر عندما يجب أن يكون الناس في المقاومة أريد أن أرد من أحد أفضل before I go to the next أرد من أخبرني و أنها قولة الإمام القرافي و قلت و أنها جميلة قال و لم يشترط بعضهم في الإمامة العظم العدالة لغلبة الفصوق على ولاتيها قال شيئاً جميلة قال بعض المسكولات يجب أن يخبرون العدالة العدالة أيضاً حتى في البداية لأنه من المسكولات قال و لم يشترط بعضهم لا يجب أن يخبرون العدالة أيضاً في الإمامة العظم العدالة لغلبة الفصوق على ولاتيها لأنه من المسكولات فلو اشترط لتعطلة تصرفات الموافقة الموافقة للحق في تولية من يوثق به من القضاة والسعات و أخذ ما يأخذونه و بذل ما يبدلونه و في هذا ضرر عظيم أكبر من طوات عدالة السلطان الإمام القرافي و قلت أن بعض المسكولات قلت أن يأخذونه لأنه إذا كانت تصرفة لن يكون لن يكون لديك أحد و مالذي يحدث هو مالذي يكون لن يكون لديك أحد و سيكون لديك أيضاً أكبر بشكل أشياء لذلك تقوم باستخدام فرصة في الحوار لذلك أريد أن أخبركم أن هذه الأشياء all need to be taken into consideration أن الآية لا تتحدث عن هذا هو الشيء التي أتحدث عن أن الآية لا تتحدث عن تتحدث عن حالاته و أيضاً يتحدث عن الأبتداء عندما يتحدث يعني يمكننا أن يتحدث هو الأبد لكن once it's already started هو في الحوار و لقد أخبرته كل شيء تحاول أن أخبره لأنه هذا الآية هو هذا المكان في الآية في أخر مكان هل يجب أن أخبركم ما أقول؟ نعم أنت أريد أن أجمعه أعتقد أنه أفضل و أرجوك أن أخبرني من أفضل لكن الأول شيء أنك قلت و الأول أفضل التي تأخذت في المتحدة هل يوجد منذ ما الله أو رائعه الإسلام اخبرهم فيذ المتحدة و لتكون أسفوه و لا يمكننا أن نبقى كتبة لربما من جسد إذا كنت بقية بسيدي كتبة للأمام أو رائعه إسبان الله و تتحدث أخر رائعه هذا هو الشيء و أخبركم يجب أن تستطيع ايضاً أولاً أنت تقول قام بشفة بالنسبة وخلال الكافير ، لم يكونوا مدنة ، تدخل البيض ، لا يمكن هناك مدنة متساعدة ، وكالجهال был وضع كبير من المتطور ، لكنك فتحديد بعض الأكبر من الانستمتровاب ، oh then you went into the conditions required for when appointing a leader and this is really where the discussion has now taken a little bit more return it is not return so a little bit more has become a little bit more evolved where you you went into a little bit more وكتباً قلت لك أن محاولة في الوقت فقط يجب أن يكون الإمام فقط يجب أن يكون فقط يجب أن يكون المسلم ويجب أن يكون كل هذه الأشياء التي نتكلم بها لكن إذا هو كل هذه الأشياء التي يجب أن تكون فقط وإن now he's in power and later he becomes a farcic or he becomes a dhalim it's not for us to remove him then and this ayah is not an evidence for it and this ayah is not an evidence for it and this ayah is not an evidence you're using this ayah as a delil to do خروج على الحاكم الفاسق الظالم أو البوب تدي عمادة ومسلم is not accurate قال لا ينال وحد الظالم this is not what the ayah is for the ayah is talking about when we have the choice and it is not يعني القهر والغالبة the leader hasn't forcefully taken over we have the choice to appoint him at this moment we inshallah to Allah point the right one who is muslim who is adil who has adil we choose him and we put him in power at this period of time whenever we have a choice the second one is at the beginning so we have the choice at the beginning but once he comes into power if he then changes on us يعني using the ayah قال لا ينال وحد الظالم is a طريقة الخوارج والمعتزيلة and this became a myth have known for the خوارج and the معتزيلة when it had a lot of the people they take it from زمخشري if you go to زمخشري's كتاب his تفسير كتاب this is where he because he is the معتزيل right he believes the خوارج of the oppressive muslim leader so this is this these ayat he benefits from them he tries to push because it's from one of his five أصول at the خوارج the معتزيلة I believe one of them is known as they gave it a nice title and the scholars they say under that it means what it means الخوارج على أي معتزيل جول when it gets oppressive muslim leaders which is a myth they are known for this so using it how do you explain when ابن عبدالبارس said a group from the Salafi Salakh did this as I said to you before and I'm going to mention there is insha'Allah خلاف from the تابعين and I'm going to expand on that later insha'Allah I want to do that more the تابعين some of them did the خوارج almost the صحابة none of them done the خوارج so the صحابة is the إجماع and the اتباع with تابعين which are the students of the تابعين after the fitنة إجماع happened so the issue of the تابعين is squashed between 2 إجماع 2 إجماع okay and we're going to talk about who's saying but you're saying that the companions إجماع at their time that it's not permissible to do خوارج then there was a okay I'm with you okay and also there's a difference between so later I want to mention this as well if if the صحابة do an issue does that actually just because the صحابة did an action also does that actually make a does that make a valid difference of opinion except we're going to discuss that in great detail so we'll come back to the statement of another similar statement it's like that now I want to go into the sixth قاعدة that I want to drive home I want people to listen to this one as well very important for me which is in this قاعدة I want to speak about أهل السنة والجماع I can actually say this one of the most important ones for me but it's not that the others are not important but this is very important for me which is they mention they state that going against the حاكم who is ظالم or فاسق or he's a مبتدع مداما مسلم as long as he's a Muslim going against him they believe that this is wrong it is haram you're a sinner for doing this also they believe أهل السنة والجماع they believe that it's obligatory to listen to him and obey him as long as he doesn't command you or tell you to do that which is disobedience of Allah سبحانه وتعالى in which case you don't obey him in that thing but you obey him in everything in the rest of the things okay now إن شاء الله I'm going to give evidence for that statement of mine but before I go into it I want to first of all mention that the statements I'm going to the evidence I'm going to bring are متواتر what does that mean it means it reached حد التواتر which is mass transmission it is multitude narration this issue is not خبر أحد few narrations here or there even though that we will take even if it's few narrations we will take it if Allah is messenger or if the messenger said it and it's few narration we're still taking it's evidence it's a proof but it gets even more serious when those narrations are متواتر and this is powerful for me because later I want to go back to an issue which is مجالات الاجتحاد places where اجتحاد can enter when can you do اجتحاد you're not allowed to do اجتحاد if a Nus is ثبوت قطعي الدلالة there's no اجتحاد for you what do those terms mean if the transmission of these narrations are established they've reached you through متواتر if it's reached you through متواتر and the indication in these texts are you're not allowed to do any and on top of that if there's اجمع on it all that's open for you is and I want to prove that this is the case before I go in I can't just claim that it's متواتر and just leave it like I need to mention who said it's متواتر okay but if anybody goes out and looks at all of the narrations they will see that it's متواتر but then I'm going to mention some scholars who said it the student of الإمام أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد أحمد فهي فساد أعظم من فسادي ظلمهم. because fighting with them is a greater harm than the current harm which is their oppression. وعلى هذا and because of that فما ورد في صحيح البقاري the narration that came in صحيح البقاري من حديث أم سلمة وكيف تعرف أن المتواتر يوجد أشخاص في مصطلحة الحديث؟ هناك أشخاص من المتواتر. يوجد متواتر which is لفضل ومتواتر which is معنوي شوكاني رحم الله يقول أنه متواتر معنوي. يقول وهي متواترة المعنى كما يعرف ذلك مله أنسة بعلم السنة أي من who has spent a short period of time and accompanied حديث will know that this is متواتر في 다른 العديد, إذا كانت تلعبوا فرقصة of knowledge and if the frequency of knowledge just reached you تكونوا تعلموا أنه م you would know that it is what mass transmission.다 now I am going to go through the حديث one after the other I am going to go through the أيات and the حديث or the أيات or the حديث I am going to move using شاء الله الكتابة أولا ما I am going to start with my first evidences are evidences that mention لست that is obligatory to listen and obey the leader who is a Muslim and that it is يجب أن يذهب أجلهم و أن هذه الأفضل التي سوف أخبرها لا يتفضل بين أنه صحيح و أنه مرحبا و أنه مرحبا لا يفعله و إذا كان هناك أفضل من كل هذه الأفضل ، الشريعة سوف تقررنا و نقول أنها مختلفة من هذا لأنها تقولها و لأنها لم تفعلها ، قاعدة هي فإن الأصلة بقى ألعامي على عمومي أن الأفضل المرحبه يجب أن يترك في ألعامه المرحبه و إذا كان هناك أفضل مرحبا أن يفعلها دعني أن أخبر أفضل المرحب الأول الله تعالى يقول في القرآن يَا أَيُّا الَّذِينَ عَامَنُ وَذَوْزُوا فِيهُوا بَرِيفَ أَطِيعُ اللهَ أُبَيَّ اللَّهُ وَأَطِيعُ الرَّسُولَةُ وَأُولِ الْأَمْرِي مِنْكُمْ الله يقول أُبَيَّ أو أُبَيَّ those of you who believe أُبَيَّ الله أُبَيَّ the messengers صلى الله عليه وسلم and obey those who have authority over you إبنه كثير في هذه التفسير he said that which sees apparent and Allah knows best is that this ayah is referring to two two party of people encompasses both of them the leaders and the scholars both of them there are some scholars who said the ayah is only talking about the scholars some scholars they said that the ayah is referring to the scholars some scholars they said it's referring to the leaders but both of them are right okay I do have a question we're going to cover it later but I'm going to let you continue I have a question on that ayah about what proceeds that ayah as well okay and I want to ask that إن شاء الله تعالى الله تباركه تعالى here he says يَعَيُهَ الَّذِينَ عَمْرِ اللَّهُ وَأَنَسْتُرِي the ayah based on you want to take the ruling from it الله says يَعَيُهَ الَّذِينَ عَمْرِهُ وَأَطِيُهُ الَّهُ وَأَطِيُهُ الْرَسُولَةُ وَأُولِي الْأَمْرِي مِنْكُمْ we have the word أوليه here the word أوليه here is anakara it's an indefinite and the قاعدة is that if an indefinite is attributed to a معرفة something that is definite what does it show? it shows عموم generalization the poet صاحب سعدي عبد الرحمن ناصر سعدي نصق العادي الفخيه he says من ومات في دان مع كل العموم يا أخيّة فسمع ومثله المفرد وإذ يضافه ففهمه دي ترشت ما يضافه if the مفرد is إضافة is done to it what does it benefit if it shows generalization I'll give an example some may not agree with the example to be accurate but it's just okay there's a discussion regarding the example but if you sit down to count the blessings of Allah the ayah doesn't say blessings the ayah just says نعمة الله because it's attributed to a معرف which is Allah it shows all of Allah's blessings here we have أولي أمري أولي here is attributed to a معرفة which is what? أولي is attributed to a معرفة if an indefinite is attributed to a معرفة the قاعدة according to the scholars is that it is what? it's general so here it means obey all the leaders but does it also mean if it's general it must also mean obey them in everything like you obey Allah and His messenger no it doesn't say what to obey them in it's not talking about it it's saying obey him the evidence that we take that their obedience are restricted is external evidences لا طاعة المخلوق في بعصية الخالق the fact that the أولي الأمري is not mentioned again because the ayah says أطيع الله و أطيع أولي الأمري منكم is that what he said? no in other words the ayah already showed us that the obedience of the أولي الأمري it has to be in line with Allah and His messenger that's why the طاعة is only mentioned for both of them his طاعة is only in line with when he doesn't mention something that is disobedient to Allah and His messenger so why can't someone say the fact that the word obey wasn't repeated here means that we obey them when they are in line as in there are Muslim rulers who is added but when they become a fast we don't obey them anymore because the word obey wasn't used here يعني obey him so we don't obey him when he's what so obey Allah and obey his messenger and those who are in authority among you the word obey wasn't repeated for the third time okay for the second time repeated for the second time the reason is repeated for the second time but yeah okay it wasn't mentioned for the third time the reason why it wasn't mentioned is because we don't obey every ruler we obey the just rulers it says every ruler here أولي الأمري is a نكرة وضيفة it's an indefinite that's been attributed to a definite it means all of the leaders whether that leader is عاديل whether that leader is ظالئة or ظالم whether that leader is a مبتدعة even if that leader is a kafir from this of all of them I know it's um any part party you take out of it you're doing external evidences this general this evidence is general عبادة بنصامة عبادة بنصامة رضي الله و تعالى عنه بايعنا رسول الله صلى الله عليه وسلم في المنشط والمكره و عصرنا و يصرنا و أثرتنا علينا و ألا ننازع الأمر أهله فقال رسول الله صلى الله عليه وسلم إلا أنت رو كفر بواحن عندك من الله فيه برحان الشاهد I want from the hadith I want to take from the hadith is و ألا ننازع الأمر أهله that we can't go against the oppressive leader we are not allowed to و ألا ننازع we are not allowed to منازع means we can't they struggle with الأمر أهله the people of authority then the hadith mention sorry إلا أنت رو كفر بواحن عندك من الله فيه برحان there are two umum in this text there are two generalization the first one is أهله the word أهله the word أهل is a and then it's been attributed to أفادة العموم it shows generalization every leader also another evidence to show that this umum in here is the استثناء that was mentioned after it إلا and the scholars they say أن استثناء معيار العموم that the استثناء shows that the generalization was there because when you mention general you only take something out of it this evidence is what shows that when he is a kafir we don't listen to it the third evidence that I want to bring and obey the oppressive muslim leader and that we are not allowed to do خروج on him is the حريطة وائل الحظرمي that he narrated from his father before I go into this حريط let me go back to حريط أبادة أبادة I took a pledge of allegiance with the prophet and the pledge of allegiance I took from him is that I'm going to listen and I'm going to obey when I'm in times of ease when it's when I see favoritism from the leader he's oppressing he's taking things for himself he's giving it to his people his favoritism the prophet said to us at that moment do not try to remove him from his position or try to pull and push with him those people of authority فقال رسول الله he said إلا except though أحن عندك من الله فيه بروحان unless you see قفر from him that you have a proof for your القيامة that's the time when you can go against him and you can so those two points which is أهله which is عام the word أهل is it's attributed to the it shows generalization and then إلا أنترو which is أستثناء is it shows that it's referring to every أخيب other than the kafir the third one is he said I narrated from his father that he said سأل سلمة من يزيد الجعفي he said I asked رسول الله he said أرأيته do you not see يسألون أحقهم they demand for their rights they give us our rights ويمنعون أحقنا but they don't give us our rights فَمَا تَأْمُرُونَا what do you command us look where he said فَمَا تَأْمُرُونَا what do you command us not what you suggest for us it's important that we understand it that the Sahabi asked the Prophet a clear question that's why I'm saying these evidences are صحيح and they are their indications are crystal clear hence why the other party is saying that this is the right way the other party is just so they themselves don't deny that these are evidences and proofs they shouldn't because that's why they believe these are the evidence they are using I hope so so he said سلمة من يزيد الجعفي he said أرأيته انقامت علينا أمارا يسألون أحقهم ويمنعون أحقنا فَمَا تَأْمُرُونَا what do you command us the Prophet turned away from him فَعْرضَ عنه the Prophet turned away from him he asked him the third time second time three times the Prophet turned away from him فَجَذَابَهُ الْأَشْأَثُمْنُ قَيْسِن أَشْأَثُمْنُ قَيْسِن he pulled him and the Prophet said وَأَبَيْ فِي مَا عَلَيْهِم give them what is upon you from them مَا حُمِّل وَعَلِكُمَا حُمِّلْسُم the sins that they accumulate in the wrong doings they are going to be called to come for you they are going to be called to come for you everyone has to give their part and a command in the religion it shows obligation it is an obligatory thing now look at the hadith صحابي أمارا again is a what in the context of what as a short condition it shows generalization it shows all of the leaders not to mention that that is an important point because they might say that we do have external evidences for the first two evidences you bought that take the volume the first one out there but this hadith clearly brings it in there the fourth evidence حديث عوف المماليك عوف المماليك mentions that the Prophet SAW said فراه يأتي شيء من معصية الله فليقره ما يأتي من معصية الله ولا ينزع أن يد من طاعة ولا ينزع أن يد من طاعة the Prophet SAW قال ألا من وليا عليهوالي anyone who a leader takes over فراه ينزع أن that leader يأتي شيء من معصية الله he's coming with sins فليقر حيط what he's doing ما يأتي من معصية الله ولا ينزع أن يد من طاعة do not pull your hand out in obedience again the word that used is a والن it comes from the word وليا it's اسمفاعن في سياق الشرطي ماذا يظهر؟ لتفيد العموم يظهر جنواليزيشن ثم المسلم صلى الله عليه وسلم وكليليا وكهتغوريكا ماذا يفعله؟ يفعله من منازعه يقول لا تفعل منازعه يتحدث معهم ويشارك معهم ويخرج منهم يستخدمه يدن again يدن is a what I'm because he's a نكرة في سياق النهي right ماذا يظهر؟ جنواليزيشن لذا لا يمكنك أن تأخذك في أي طريق يفعله هذا هو حديث يساين ماذا ماذا حديث يفعله؟ حديث يفعله صحيح مسلم وحديث قبل أنه يفعله صحيح مسلم وحديث قبل أنه حديث على القامة من وائل الحضر من صحيح مسلم حديث أول في المماليكس في صحيح مسلم حديث عبادة مصامة إذن بخاري المسلم لذا لا يجب أن يفعل هذه المسلمات أتمنى ماذا أريد أن أقول to you هو أن يجب أن ترى شيء الذي يجب أن أستخدم المسلمات known as أصول الفق وقوائد الفقية which is a very important science that many of these people were talking about these issues that I am understanding of and the scholars they used to say anyone who is prohibited and prevented from knowing the أصول الفق he is prohibited from reaching his goal ولي ذلك شيخ أول أثيم رحم الله أذكر لرس كتاب إن قوائد الفقية مصول الفق as well أصولياً قوائد الفقية رحم الله قوائد الفق مصول كتاب مصول كتاب أولاً قوائد الفق بعد أن يفعل هذه الكتاب يجب أن يفعل هذا before they go for الفرائد البهية كتاب مصول كتاب إن ذا بقوة مقدمة يقول وبعد فلعلم بحور ذا خلح ليبلغ الكادح فيه آخرة لكن في أصوله تسيلة لليليه فحرست جد سبيلة إغتاني من القواعد الأصولة فمن تفده حرم الوصولة يقول لتفقد المسلمة is an ocean يجب أن يأتي إلى نهاية لذلك يذهب إلى أصول الفق ومن يجب أن يرغب من القوائد الأصولة ثم يقول إغتاني من القواعد الأصولة هذه القواعدة وإصولة يفعلها من ربط فمن تفده أي شخص who doesn't get given it what happens to him يحرم الوصولة يكون تفده وذلك لذلك why Islam is a unique religion of every other religion is because it mentions things to come in a principle يعني تبوتيس من اهتدى بهدي فقط ضفر ومن يحيد عن نهجه فقط خسر تلفي به إلى الفلاح منهجة وعن جميع الموضع لا تمخرجة فليس خير قطن إلا قرورة ولم يكن من شر إلا حذرة فديننا لم يخلو عن حكم على مرز مان لو بدأ ما أعظلة لأنه قد احتوى قواعدة تستخرج الحكام عنها راشدة يعني برنسو بوزا تيك like that look how we just took نكيرة في سياق الشرتي ونكيرة في سياق العموم نكيرة أضيفة إلى معرفة فتفيد العموم يعني this is a principle that person needs to know ولي ذلك قواوي تيسان يظنوا الغمر أن الكتبة تهدي أخا فهم للإدراك العلوم وما يدري الجهول بأن فيها غوامضة قتحيرت حقل الفهيم إذا رمت العلوم بغير شيخ ضللت عن السراط المستقيم وتلتبس العلوم عليك حتى تصير أظل من توما الحكيم فباسج just opens a book has studied the basic sciences فباسج didn't study أصول القواعد الفقية نحو مصطلح الحديث all of these sciences you haven't studied it and you just open big books like ألس تذكار التمهيد you open al-Bida'i ونهاية you mean how you studied them you open these books you really haven't studied those little small متخون that you can put in your pocket what's going to happen to you you're going to become and you don't take knowledge from a sheikh and a teacher ضللت عن السراط المستقيم you're going to be misguided from the shape path and the poet he said ضللت عن السراط المستقيم وتلتبسوا العلوم وعليك حتى all of the sciences mixed up from you حتى تصير أظل من توما الحكيم until you become more misguided than توما الحكيم you become a misguided person you don't know what you're doing you don't know right you're right hand from your left hand and you come with things that مما تضحك به ثكلا لان مما تضحك به ثكلا what it means is that the woman who lost her child or her lost her husband at that time she's mourning right even she will laugh at you مما تضحك به ثكلا because the thing like the woman who's crying is she's weeping even she will be laughing she'll stop crying for a bit she'll look at you and she'll laugh because she's like what can possibly come from a person like this what I want to mention إن شاء الله تعالى is another evidence that the Prophet ﷺ when he's supported which is that the Prophet ﷺ he mentions in the حديث عبد الله من المسؤول the حديث بقاري المصن both narrated it that the Prophet ﷺ he said إنكم ستلقون بعد أثالة وأمورا تنكيرونها after my death you're going to see you're going to meet favoritism leaders who are just choosing things for themselves in their family and that's the oppression وأمورا and matters تنكيرونها you will reject the صحابة straight away look at what they said فما تأمرونها يا رسول الله I'll message you of Allah what you're going to come on this you know these صحابة شاهد these صحابة أهل البدر they know fighting they don't take oppression they left their family and their children in this place they're ready to fight anybody for the sake of the religion and I'm going to mention some stories of the Salaf who spoke about their courage and their strength and how they will listen to the oppressive Muslim need I'm going to mention the athar of the Salaf later إن شاء الله so when they are straight away they said فما تأمرونها يا رسول الله what do you command us command not what you suggest for us every and will lie any Muslim will say are my message a command in me something I'm not going to use anything other than that the Prophet said تؤدون الحق الذي عليكم you're going to fulfill the rights that that are upon you وتسألون الله الذي لكم you're right to ask Allah for it والله the person who uses vulgar languages says things like that has to remember consciously that that last sentence is all that the the manhage of أهل السنة is تؤدون الحق الذي عليكم fulfill your responsibility what's upon you وتسألون الله الذي لكم and the one that is upon you أسأل الله سبحانه وتعالى for it in this hadith the Prophet said that's what he's commanding them أسيد أبنو حضير بخاري مسلم both are narrated the Prophet specifically said to the companions what فاصب be patient حتى تلقوني على الحوض until you meet me in the حوض بخاري مسلم both are narrated من حديث من عبس رضي الله تعالى عنهما that the Prophet said من رأى من أميه شيء أن يقره anyone who sees شاهد he didn't say anyone who hears رؤية هو رؤية بالبصر it's with the eyes I saw on YouTube there was a video like that now you saw in front of you something he did يقره هو that you disliked something the Prophet would say فالي أصبير be patient فإنه من فارق الجماعة anyone who cuts from the Jama'a شبر this is a shipper شبر is from this finger the tip of this finger to the tip of this finger شاهد is that law no not so that little if you go out of the Jama'a فماته you die إلا ماته ميتة جاهلية your death is the death of a jahilia and Imam al-Naui said something about the previous hadith that I mentioned that Shaykh al-Narita بغاري المسلم the hadith نوي said something very powerful he said when he spoke about إنكم ستلقون بعد أثارة وأمورة انتم كرونها the Prophet of the Haas Abbas you're going to see things that are going to favoritism and oppression and wrongdoing you're going to see it now he said this happened in معجزات النروة this is the indication of the Prophet of the معجزة وقد وقع الأخبار متكررًا he said this has happened this has happened ووجد مخبره متكررًا وفي الحديث and in this حديث is الحث على السمئ وطاح urgent to listen and obey وإن كان المتولي ظالما عصوفا even if the one who's in power and he's running the affairs is a what متولي ظالما انه جميل جداً فيُعطي حقه من الطاعة ولا يُخرج عليه ما تفعله؟ أنت أخبره أنه حقًا و أنت لا تفعله ولا يُخلعه بل يُتضرع إلى الله ولكن ماذا تفعل؟ أنت أخبرك الله سبحانه وتعالى في كشفة أداءه لإضافة هذا المنزل منك انه فادي ودفع شره وإصلاحه أنت تسأل الله و الله ما نفعله لإضافة such a situation like this الله يمتلك أنه تعلمه انت تسأل الله لسيخ هذا المنزل منك ونفره الدفع وأنه مؤره إبقاءه منك سبحانه وتعالى وإصلاحه وأنه مؤره إبقاءه وإماما تعلم ذلك في كتاب يعني شرح الساحي المسلم يجب أن ترسم رحيمهم the 12 volume page 230 من اثري بلاحيم الله و he specifically mentioned that you've heard the words where the solution comes from yeah شاكو لسام سام تيملوكو اللي سأل بعد السم حديث إنكم سترونه أثارة وأموراً تُكُلِرونها حديثة من السعودين الصحيحين إبنو تيميه يسأل في هذه الحديث فقد أخبر النبيُّه أن الأمراء يظلمون أن يفعلون أموراً مُنقرأة، يفعلون الأمراء مُنقرأة ومع هذا، فأمرنا أن يكمان لنا أن نُؤتيهم الحق الذي لديهم، ونسأل الله ونسأل الله الحق الذي لدينا، ونسأل الله المُنقرأة التي بحثنا في أخذ الحق بالقطاء, أن يجد حصولنا منه ويشكمه ولم يُركّث أن يؤتيون لنا السعودين والله صلى الله عليه وسلم في تركي الحق الذي لديهم أننا ما يسأل ويؤتيون لك الرائع لأن يَ lineupاتنا لكه وكل شيء يسألنا لكه لفات. رحم الله ورحمةَ الوسيع يسأل هذا في مجموع الفتاة ورحمه الله ورحمة الوسع أيضاً يجب أن تظهر أننا لم نستطيع أن نذهب لأجهزة المسلمين المسلمين كما قلت من القرآن والسنة أنا سأذهب إلى إجماع مجدداً يا شاهد ما أريد أن أخبركم لا قياسة ولا اجتهاد في مورد النصي والإجماع لا يوجد قياسة لك لا يوجد إنالجي لا يوجد إجتهاد فرصة إذا كنت أخبركم بشكل جيد نص كنت أخبركم بشكل جيد وأخبركم بشكل جيد وأخبركم بشكل جيد وأخبركم بشكل جيد ويخبركم بشكل جيد واحد الأطفال هل تلسلني؟ Yes, you did الآن سأذهب إلى إجماع أجلس لأجهزة المسلمين المسلمين لا أحتاج إجماع أجلس بأسلان أستطيع أن أرد بك أي شخص يكون بخيار أجلس للأجهزة إجماع من المسلمين ما يفعله؟ يجب أن يدعم الأجهزة أبتعلم أحد لا one can just play around with interpretations here. إجماع restricts that, it restricts the interpretation into one thing, bottles it down to one thing, which is this is the only way, this way or the highway. Okay, before you go into that, because you mentioned the term إجماع a number of times now throughout this discussion. Now I want to ask you, what is the evidence, first of all, what is إجماع for people who don't know and what is the evidence that is binding upon us the same way with the قلعان and the سنة. So because this is a podcast and we don't want to go into technical, because it's the issue of إجماع, is it إجامع, is it mania, you know, people spend too much time on this issue. But what we just need to know is that it's the consensus of the Ummah of Muhammad ﷺ in a matter related to the religion. And it's done by the مجتهدين of this Ummah. And it's after the Prophet ﷺ's death. It is by the مجتهدين of this Ummah. And it's an issue related to the deal. It's not about worldly matters. Okay, the scholars have all agreed upon this. These main three points of scholars have agreed upon it. يعني, does إبراهيم النظام؟ يعني, who would do it? There's evidence for it. Allah says So غير سبيل المؤمنين. What does it show? Whoever follows a path other than the path of the believers. الله تباركه تعالى. He said Also the ayah, which I mentioned at the beginning, which الله تباركه تعالى. He says فَإِنْ تَنَازَعْتُمْ فِيْجَيْئِنْ فَرُدُّهُ إِلَلَّهِ وَالْرَّسُولِينْ كُتُمْ تُؤْمِنُونَ بِلَّهُ وَالْيَوْ مِنْ أَخِينَ. If you dispute one another in a matter, bring it back to Allah and His Messenger. What about if we don't dispute? It doesn't mention it. Exactly. So that's the مفوم المخالف, which is there's a consensus. So the ayah is affirming through مفوم المخالف that there is a consensus. So if there's a consensus, we don't need to refer to Allah and His Messenger. That is enough. Okay, good. Nice. Now I want to tell you something, which is the 28th volume, page 179. شيخ رسام تيميا mentioned that صبر على جوري الأعمة is what أصل من أصول هالصولة الجماعة. Just remember that. Okay. I'm really mentioning that it is important. So this issue of إجماعة because this issue is أصل من أصول هالصولة جماعة. Where are we going to go to? Which book or which science deals with How can you tell me? Important. Since the issue we just said is أصل من أصول هالصولة والجماعة where we go to get this issue from is not كتب الفروع because it's not a matter which is it's a matter which is أصول. So we go to the كتب العقائد كتب العتقاد. We go there and we open there we say what do you guys have to say? That's the مضان for it. That's important. That's very important. Or else, as I said to you يظن الغمر أن الكتب تهدي أخا فهم الإدراك العلومي. This person who doesn't really hasn't studied with the scholars hasn't taken knowledge from its people. So they just will open any book. So they don't know where to go for what science. Okay. Before you. Sorry, go ahead. Also this issue is this إجباع that I mentioned is إجباع which is قطع. There's a difference between إجباع which is ضني and إجباع which is قطع. So just to clarify for the people at home so far you bought قرآن you bought سنة and within the سنة you showed how it's number one authentic and number two how this meaning is so clear in it because you've bought principles from أصول الفق قوعد الفقية the Arabic language and you bought principles to show there's only one way to understand this. Now you're even going to go a step further and bring إجباع which is a proof upon us as well and you prove them why it's a proof upon us and you're going to say that you have scholars who have transmitted this إجباع I'm not just going to this is going to get very tough now but I'm not going to only prove that it's إجباع I'm actually going to prove that it's not only إجباع but rather it's إجباع plus anyone who doesn't hold this opinion is a misguided individual. Okay. That's the two points I'm going to affirm here بيني الله الكريم let me start with the إجماع. Okay. I'm going to mention 33 إمامs if يعني if I don't finish all of them I don't mention all of them I'm going to mention them by their name where you can get it. Okay, fine. The first one is شيخو الإسلام إمام أهل السنة بلا مدافع without any disputation argumentation أهل محمد أهل محمد أهل محمد he statement you can find in his أصول سنة he says anyone who goes out against a oppressive Muslim leader sorry he says anyone who goes against a Muslim leader he doesn't say oppressive he just says anyone who goes against a Muslim leader وقد كانوا اجتماعوا the people have come together under this leader وقروا له بالخلافة and they've affirmed for him خلافة now someone might come and say you see what we have to understand is after since earthman's throw as I'm going to mention later the Muslims haven't all united under everyone person except few معاوية was said صح and a few others okay the overwhelming bulk of islamic history in that even because didn't have control over shan would that make his خلافة illegitimate no of course not so then مع محمد سين وقروا بالخلافة he's saying what he's saying عليمة بطالبة خليفة للمسلمين I know and dispute that but he didn't have control of sham شام was under معاوية معاوية was not claiming خلافة لشكل لكن he didn't the bear of the people of sham was not in the hands of عليمة بطالب so سينة is arguments I'm going to go into more detail later Insha'Allah وقد كانوا اجتماعوا عليه وقروا له بالخلافة وقروا بالخلافة بأي وجه كان بالرضة أو بالغلبة أحمد says whether they given this خلافة to him by them being pleased with him or غلبة he forcefully took over فقد شق هذا الخارج عصا المسلمين وخالف الآثار عال رسولي ليس العالم this person has gone against first of all this person has يعني فقد شق هذا الخارج عصا المسلمين he has broken the ranks of the believers وخالف الآثار and this person has gone against so he has no rights for that person to call himself ethereal etc عال رسولي they went against the transmitted from the prophet صلى الله عليه وسلم فإن مات الخارج with that person who exited from that leader he what does he do فإن مات الخارج عليه مات ميتة جاهلية that person dies the death of جاهلية ولا يحل قتال السلطار it is not permissible to fight with the leader ولا الخروج عليه it is not permissible for you to go out لأحد من الناس anybody whatsoever فمن فعل ذلك and anyone who does فهو مبتدع على غير السنة so Ahmad said he is a مبتدع and he is upon a path other than the path of the sunnah and use the word men anybody anyone I want you to look a مسألة Ahmad spoke about two types of leaders he said بالرضة رضة is what the people are pleased with and he said I did just and people like him they are happy with him غالبة is one who came by force oppression and wrong he forced himself he forced himself صحمة سيدنا إبنى ويخانقا سبحانه ورحمة الله ورحمة الله so Ahmad Ibn Hanbal is the first Imam that I mentioned the second Imam that I mentioned is an Imam عريب من المدينة who is the sheikh of Imam Al-Bukhari he said السنة اللازمة التي منتركة منها خصلة لم يقولها أو لم يؤمن بها لم يكن من أهلها Ahmad Ibn Hanbal he said the sunnah which is sorry an Imam عريب من المدينة the sunnah which is لازم anyone who leaves it any of it or he doesn't say it or he doesn't believe it he's not from his people so he's not from أهل سنة okay and from the things he mentioned is what ومن خارج على إمان من أيمة المسلمينة وقد اجتمع عليه الناس فأقروا له بالخلافة بأي وشن كالد برضة كالد أو بالغلبة فقد شق هذا الخارج عصا عصا أو خالف الآثار عن رسول الله عصا ولا يحلوا قتال السلطان ولا الخروج عليه لأحد من الناس فمن عم لذلك على غير سنة سيم في أحمد ملحم بلسل يتكي مع رب أهل السنة يتكي مع رب أهل السنة يتكي مع رب أهل السنة ألي ماما ألي ماما أبو حاتم الأبوزورعة الرازياني بوثهم وليس أدرك العلماء في جميع الأمصار بوثهم سيكون عقيدة الرازيان فهي فقط سأعود إلى عاليل مديني قلت يتكي مع رب where was that statement found يتكي بكتاب يقفل أبو قاسم بأبو قاسم حسنا ثم لدينا أماما أبو حاتم وأبو زورعة الرازياني ببقية أبو وليس أدرك العلماء في جميع الأمصار حجاز وعراقل وشام ويمن فكان من مدهبين لذلك لدينا جميع العلماء من what حجاز جميع العلماء من عراقل وشام ويمن ومدهب فهي جميع فهي جميع فهي جميع ومدهب ولاوقتال في الفتنة ولاوقتال في الفتنة والنسمع ونُطيع لمن ولله اللخ أمرنا ولانزع يد من�اعت ونتبع السناة والجماعة ونجتريب الخلاف والفرقة إجتمع ثم ن Nicol enjoy như ما يموتنا اكننا بسيفك حتى يجعل الله لك فرجل ومخرجة وأن لا تخرج على السلطان وتسمع وتطيع ولا تنكث بيعه فمن فعل ذلك فهو مبتدع مخارق ومفارق للجماعة وإن أمرك السلطان بأمر خول الله معصية فليس لك أن تطيعه البتة وليس لك أن تخرج عليه ولا تمنعه فهناك حرب الكرماني يكتب إجماع ويكتب ماذا؟ ويكتب ماذا؟ أنه يكتب الإنظار من هذا الشخص ويكتب الإنظار أبو أثمان الصابوني ويكتب الثلاث يقول يرى أصحاب الحديثي أصحاب الحديث يكتب أهل السنة الجمعة والعيدين وغيره إمام من الصلاوات خلف كل إمام برن كان أو فاجرة أننا نقوم بعمل جمع وعيدين كل الصلاوات من خلال ماذا؟ إمام الذي يكتب أو يكتب ويرون جهاد الكفرتي معهم ونقوم بعمل جهاد وإن كانوا جورة فجرة even if they are transgressive or oppressive leaders ويرون الدعاء لهم and they see making dua for them بالإصلاحي والتوفيق والصلاحي وبصد العدلي في الرعية ولا يرون الخروج عليهم بالسيفي وإرأوا منهم العدولة عن العدلي إلى الجول والحيفي even if they see from him he deviated from just the fairness الإمام المزني The student of the Imam al-Shafiri لذا كتابنا عقيدة The book he said At the beginning he says What's the book called? It's called شرح السنة الإمام المزني الإمام الصابوني He mentioned that it's عقيدة السرف وصحاب الحديث المزني رحم الله تعالى he says from the Aqidah of Al-Sunnah is وتركوا الخروج عند تعدهم وجورهم وتوبته إلى الله عز وجل كما يعطفوا بهم على العياتهم He's actually saying to the people Go and do what? ربنتوا الله تبارك وتعالى صلى الله عليه وسلم إنه هاتس كائنسا جنرسة ووديو إندهي منشز الإسكتاب هذه مقالات وأفعلوا اجتمع عليه الماضون الأولون من أئمة الهداة This is all of this I mentioned here He said is what The أئمة الماضون The other scholars of Islam all of them agreed upon إبن أبي زيد القيراواني who is called مالك الصغير لذا عقيدة بقل He said والسمع والطاعت لأئمة المسلمين وكل من ولي أمر المسلمين عرضا أو عن غلبة وطأته He says وطأته Sorry من بر رن أو فاجر فلا يخرج عليه جارا أو عدل You know that I have to go against him whether he is oppressive or not And then after that Look what he said وكل ما قدمنا ذكره Everything we've mentioned here in our عقيدة book فهو قول أهل السنة وأئمة الناس في الفقل والحديث This is the view of the people of Sunnah The people of Fik على ما بيناه As we have mentioned وكل قول مالك وكله قول مالك All of this is also the statement of our Imam مالك فمنه منصوص من قوله ومنه معلوم من مدهبه And also There is a Kitab that made the Nathm of the Aqeeda of Ibn Abi Zaid Al-Qairawani Which is أحمد من مشرف الأحصائي المالك He made a Nathm of it And he said أن نطاعت أول الأمر واجبت من الهودات نجوم العلم والعوم أمرة إلا إذا أمروا يوم بمعاصية من المعاصي فيلقى أمرهم هدرة يعني Same thing He made a poach of them إبنه حجر بين the statement of Ibn Batal And he affirms it He mentions the statement of Ibn Batal And agrees to it وهي سيز في الحريط حجة في ترك الخروج على السلطان ولو جالا وقد أجمع الفقاها على وجوب راعة السلطان المتغلب والجهاد معه وأن طاعته خير من الخروج عليه لما في ذلك من حقني الدماء وتسكين الدهماي وحجة هذا الخبري وغيره من ما يساعده ولم يستطنوا من ذلك إلا إذا وقع من السلطان الكفر صرية The only exception I gave he said is what if he comes with a kufr فلا تجوز وطاعته في ذلك فالتجيبه بجاهدته لمن قدره عليها كما في الحديث الذي بعده وحافظه حجر بروط the statement of Ibn Batal واني أفهم ذلك وماذا تفهم ذلك؟ فيه فتحه الباري إبن حجر برنزه The volume 13 Page 7 And also you can find it in Ibn Batal شرح بخاري It's published It's the 10th volume Page 8 Now إبن حجر بروط the statement of Ibn Batal أن إبن Batal وقاد أجمع الفقه على وجوب سمعه والطاعته And the oppressive muslim leader من المتغلب إبن قدامه إنس كتابل معه Which is the ninth يسأل السمع والطاعة لأئمة المسلمين وأماراء المؤمنين برهم وفاجرهم ما لم يأمروا بمعصية الله فإن ولا طاعة لأحد في معصية الله ومنولي الخلافة وجتمع عليه الناس ورضوا به أو غلبهم بسيفه حتى صار الخليفة وسمي أمير المؤمنين واجبط طاعته وحرمت مقالفة والخروج عليه وشق واصل المسلمين أن إمام النووي رحم الله تعالى يسأل إن حديث وعباده في المصام وإنه يسأل يسأل ومعنى الحديث إن إبن يسأل حديث إز لا تنازع ولا تل أمور في ولايتهم ولا تحترض عليهم إلا أن تروا منهم منكرا محقا تعلمون من قواعد الإسامي فإذا رأيتم ذلك فأنكروا عليهم وقولوا بالحق حيث ما كنتم وأما الخروج عليهم وقرأت الأحاديث بمعنى ما ذكرته الشيخ الإسامي تيميا يتكلم عن أحد عباد المصام الشرصة المسلم إبن تيميا إن إسكتاب من هاج السنة النبوية سر إستقرر أمر أهل السنة على ترك القتال في الفتنة للأحاديث الصحيحة تتابتة عن إنه بصل علي سلمة وصاروا يذكرون هذا في عقائدهم ويأمرون بالصبر على جول الأممتي وترك القتال لهم أهل السنة والجبعة هذا يقيد هذا هو بعد فتنة من أشعث بعد بعض الأحاديث خروج ثم من أشعث أهل السنة بدأت تكلمة فهذا هو هذا هو ويكلمون ذلك في بوكس في بوكس عقائده ويكلمون أن الناس يتكلم على المسلم المسلم ويذهب ولي ذلك ولي هذا كان مدهب أهل الحديث ترك الخروج بالقتال على الملوك البواتي والصبر على ظلمهم إلا يستريح برن أو يسترح من فاجر لا يستريح برن رحم الله وتعالى أيضا من هذا المسلم أمام البخاري أبو جعفر الطحاوي أبو بكر الأثرم أبو بكر الإسماعيلي ابنه بطا أفضل أبو ابنه المذر أبو الحسين ابنه عالية الطيبي أبو ابنه القطان الفاسي أبو قيم الجوزية رحمه الله أبو عبدل برحمه الله شمس الدين الرملي أبو ابنه مجاهد البصري الطائي الذهبي الأبي الأجر ابنه زمنيني البربهاري أبو القاسب أبو الحسين أبو الحسين أبو القاسب أبو الحسين الأشعاري كل أمام أبو أبو الثلاثة أبو الثلاثة أبو أمام كل أمام أبو عبدل إجماع ثم هناك those who made the person not to be from أهل السنة he's not considered to be أهل السنة once he does once he believes going against a oppressed Muslim leader that he's not من أهل السنة anymore from them is سهر من عبدلله تستري أحمد من حبل حرب الكرماني I already mentioned the statement of أحمد من حبل and حرب الكرماني سهر من عبدلله تستري believed that if a person goes against and believes that it's permissible to go against a oppressed Muslim leader he's not من أهل السنة anymore سوفيان من عينا fourth يحبس أعيد القطان five six سوفيان الثوريو seven ابنه بطة eight ابنه المدر nine أبو الحسين أشعري 10 البربهاريو 11 الشهرستانيو 12 ابنه ملقين and two companions also believe the same two companions believe that that person is not من أهل السنة والجماعة if he believes that permissibility of going against a oppressed Muslim leader from the two sahabas أعبوا مسعود للأمصاري and حذيفة تبدو اليمان okay let me mention the statement of أبو الحسين الأشعاري okay he says ونرد دعاء لأيمة المسلمين بالصلاحي والإقراري بإمامتهم we see making du'aaf for the imams of the Muslims that Allah makes his situation better والإقراري بإمامتهم أن تأفّام his leadership والتضليل مرّاء الخروج عليهم and also to do what تضليل is guided the one who sees the permissibility of going against them إذا ظهر بيلو تركوا الاستقامة ونديل الخروج بالسيفي ابن المنذر رحم الله يساعد also that makes تضليل of the person تبديع عنهم ابن المنذر رحم الله يساعد ذكروا الأمر بطاعة السلاطير وإنجاروا في بعض الأحكام خلاف الخوارج ومرأة مثل عرائيهم في الخروج على عائمة يمنشز إلا البررهاري رحم الله يساعد ومن خرج على إمام من آيمة المسلمين فهو خارجي حافظ ابن ملق الشافعي ويسر كل من خرج على إمام الحق الذي تفق الجماعة الصمي خارجي سواء كان في زمن الصحابة أو بعدهم أن يتقن تستيبل منه شهرستاري إمن ملق نشافع شهرستاري شهرستاري فهو يقول أن من يتقن أمام الإمام المسلمين الذين يفعلون على إمامه المسلمين سيكون خارجي إذا كانوا في وقت الصحابة يعني المسلمين الذين يخرجون في وقت الصحابة أو الذين يأتي بعدهم عبد رحمه حلم وعلمي في أثاره يسأل المحديثون خارجي يطلقون الخوارج ومسلمين خوارج على مطلق الخارجي على الصلطان الذين يجب أن يذهب للمسلمين وقد كانوا بريئين على سائل أقوال الخوارجي الشهر even if the person is free from all the other opinions of the خوارج لذلك المسلمين before that you said just ruler anyone who goes against the just ruler yeah in which one who is stable and he took it just before you bought Abdرخمان معمليمي I said كل من خلج على الإمام الحق يعني the true إمام the true إمام not the just ruler or when you said in English you mentioned الإمام البخاري because he was very powerful yeah and plus he's someone that everybody knows البخاري سد لقيه تو أكثر من ألف رجلين أمام موذن الثعاصا من وعه من أهل العلم أهل الحجاز وبكة والمدينة والكوفة والبصمة وواصف ومغداد وشام ومصرا لقيتم كرات أمام time after time قرنم بعد قرنم ثم قرنم بعد قرنم أدرقتهم أمام قول ومتوافرون أكثر من ستة واربعين السنة وتسكسياز تهل الشام ومصرا والجزيرة مراتين والبصرة أربع مرات في سنين دوي عدد بالحجاز ستة عوام ولا أحس عيد دولو كم دخلت الكوفة ومغداد مع محدث أهل خرسان منه هو أن يمشي أمشي أمشي يمشي ونظر ونظر ونظر ذلك بعد أنه يمشي كلهم يمشي ما يؤمنون ويؤمنون يمشي ويؤمنون هو وأنه ننزع الأمرها له فننزع لأمس المسلمين فقولوا لأسفال ونمشي حديث ونظر ونظر وأنه يرسي على أمت محمد ونظر السور على أمت محمد الإمام اللكائي يمشي فيه فيه فيه فيه الشرح والجمعة لذا لن يهضم على يعنية لأني أسماعه زي ما يفعله لك لما يفعله لك إبنه بطهت العقبوري لما يفعله بك بأرجوك أنك أن يكتبنا للحرائة لماذا أن أكتبنا so أعلم أنك لانتها بعد ذلك لفعله إذاك تعلمت ستبقى أمان بطه بأنه انتت معاً أيها الأفكار أيها الأفكار ذلك الكف والقعود في الفتاة ولا تخرج بالسيفة على الأيمة وإن ظلموا ونحن الآن ذاكيرون شرحة السنة واصفها وما هي في نفسها وما الذي إذا تمسك به لعبد ودانا بيسمع بها يقول إنه الناس واستحق الدخول في جملة أهلية وين تستمعون أن يكون من أهل السنة وأنه يأخذون في ذلك ونحن ذاكي مجموعة أنهم لا يكونوا بمسيبية أو يكونون بمسيب مصمين أبنو المنذر رحمه الله تعالى يقول كل من يحفظوا عنه من علماء الحديث كل مجمعينة على استثناء السلطاني للأثر الواريدة بالأمر بصبري على جولي وترك القيام عليه يقول كل مجمعينة دي رأيك أجل أن تفعله يمكنك أن تجد هذا المنظر منه يتكلم بأبنو أمير صلعاني يتكلم بالسبول السلام ثلوهات فيه ونهين ونهين ونهين أبنو تيم يا رحمه الله تعالى أبنو يتكلم بالسلام ذهب كتاب كد المتقى من منهاج الإعتدال في النقض كلامي أهل الرفض والاعتزال يذهب إلى أميره ونهين ونهين ونهين ورحمه أحمد ابنو أحمد ابنو مجاهد البصري هو الشيخ في باقلاني ابن حزمين تفرقه فيه فيه كتاب مراتي في الاجمع فيه ونهين ونهين ونهين ونهين ونهين ونهين أبنو يتكلم بأميره ألما مبطيبي يتكلم بالنقض هو يقول وأما الخروج عليهم ونزعهم هو يقول أبنو ومنازعتهم فموحرم بإجماع المسلمين وإن كانوا فسقة ضارمين وأجمع أهل السنة على أن السلطانة لا ينعزل بالفسقي ونهين ونهين هو يتكلم ويأتي يتكلم بالأببي الملكي يأتي كتاب كد إكمال وإكمال المعلم هو يقول قتالو والخروج عليهم حرام بالإجمع وقولوا بعض أصحابنا بأنه يُعزل خطأوا لأنه مخالفوا للإجماع يسألوا بيستيقمان وإن يتكلم الناس who say otherwise who argue with things like that فهذا هو إجماع بعد هذا الإجماع هل يمكن أن يحدث أحد يقول هذا المسألة خلافية يسألوا فيه الخلاف أعتقد أن هذا هو أهم point of view at home هؤلاء الأسئلة التي تكلمتها هؤلاء الأسئلة التي تكلمتها لا يقولون أن الخروج يتكلم يقولون أنه يتكلم أن الخروج يتكلم لجميع المسلمين فهذا ليس مفتاح من الأفضل المسلمين في كل هذه الإمام ورؤية عن أن تذكر الإمام بخاري أحمد أبنه أمير رقم صعب حواري دعني أخبركم أبنه أبنه إذا كان يتركهم أنهم لا يتعتقدون من هلو سنة أيضا أبنه أبنه بخارج أبنه أبنه أبنه وكنه مصعود للنصاري أبن أبي شايبون وفي سبوته أبنه أبنه 453 إلى 465 أبنه صالح الحرف أبنه صالح حرف يسجأ رجلون أبان came to إلا حديفة وإلا أبي مسعودين الانصاري وهو ما جاليسان في المسجد، بُطسئين في المسجد، أبان came to them وقطرد أهل الكوفة السعادة العاصر And the people of the kufa threw out Sa'ad مسعيد أبرا العاصر، they threw about And then they said ما يحبيسكم وقد خرج الناس So they said to حديفة أبي مسعود العاصري What is imprisoning you both? What's stopping you both? And the people have now done خروج فوالله إنا لعال السنة They said فوالله بي الله إنا لعال السنة والله we are upon the sunnah فقال Sorry the person said The man said إنا لعال السنة We are upon the sunnah By going up and uprising سعاد سعيد من العاصر فقال they both said How are you guys going to do How are you guys upon the sunnah When you guys are the one who threw out سعيد سعيد من العاصر He said والله لا تكونون على السنة والله you are not upon the sunnah حتى يشفق الراعي وتنصح الراعية والله you are not going to be upon the sunnah Unless you are kind and gentle to what الراعي the one in charge وتنصح الراعية And you advise the people فقال له الرجل The man said فإن لم يشفق الراعي What if the leader is not going to be gentle to us وتنصح الراعية And say advice to the people فما تأمروا What do you command us They said نخرجوا We leave when I call them And we just leave We walk away and we go نخرجوا We just leave Yeah we just leave It's not to make a khuruj No we don't وندعهم It explains it after نخرجوا وندعهم We leave and we let them be So this statement of them Which is How are you upon the sunnah You are not upon the sunnah By doing this This is not keeping you on the sunnah Also سهلي من عبدالي To study He said Sorry He was asked this question سهلي من عبدالي To study was asked How does a man know He's upon the sunnah And then he said If ten characteristics are found in him And from those ten characteristics He said ولا يخرجوا على هذه الأمة تبسيف He doesn't come out with the sun In this ummah I think that's because My question was from the previous one If someone says You're not from the sunnah Then They might be talking about This particular issue Instead of you as a person Like for example Someone's doing something wrong I say that's not from the sunnah But the second one Actually He lists ten characteristics From the people of the sunnah And one of them was أن أحمد ستيئمن فمن فعل ذلك فهم مبتدع على غير السنة والطريق وصحرب الكرمان ستيئمن فمن خالف الشيء من هذه المدهب أو طعن فيها أو عابقائلها فهم مبتدع خارج من الجباع ازائل عن منهج السنة وثبيل الحق لسيزاء So it's not an issue Even يحب سعيد الأنصاري جد the same إن شاء الله تعالى وغلتك بأمان who they did الحسن من الصالح ابن حي ولي ذلك يحمد سعيد الأنصاري ودري سيئب الحسن من الصالح ابن حي He said لم يكن بالسكة ميني اي لم يكن على طريقةها للسنة الثوريو He said This is the man who sees the sword of By the way you know حسن من الصالح ابن حي never ever when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess when I guess أريد المتحدة أن أفعلها وأنه يساعدني أن أرى طحياتك إنتلقأ أمه عبد الله سوفيا للثوري إذا أرى صحابة السلامان الطولي أ الخير إذا أرى صحابة السلامان الطولي أمه عبد الله سوفيا للثوري اخبرت اعقب ارانقهم أقرأ斋ا للأسلام وقلوا لفهم أنا على الأمر الأول أنا على امام الاكمانية أنا على يعني على أمه it's a self yeah هذا هوン ابنس يتعلم امهه هو حولة الصحابة فقوا الأمه نقوضك قد قد أمامه أنا أسوأ على ذلك وزافر سأذهب إلى حج، وقال سوفيانا توريو قال فلقيتو سوفيانا في الطوافة، ماي من طواف وقال أنا أخاك الحسن من الصانحي يقرأوا عليه السلام وقال وقال أنا على الأمر الأول أنا أسوأ على الأمر الأول وقال وقال فما بالوا الجمعة أين هو الجمعة خيانا مسلم ليدا when it's a juma'a that is not that he left قتلوا بالأتقاد when they say جمعة they don't mean they mean that he didn't see the permissibility of praying behind صلاة الجمعة behind the oppressive leader so he said to me where is that gone why where is that gone because حسن ابن صالح ابن حي didn't used to do جمعة with behind the oppressive leader ولي ذلك زائد and I'm going to mention this in great details before زائد ابن قدامة when he came from حسن ابن صالح okay anyone who came from him he would ask him to repent first before he would say in his dear class ولي ذلك even وكعمل جرحة الرؤاسي he mentioned narration one time and his students were writing and I'm going to mention that in everything and in their guess war they وكعمل جرحة الرؤاسي he mentions بسيارة ابن حي and he said why are you guys not writing وازن ستقلح حسن وصالح وانتظره I came across in the Kitab so fiyalan issue which is صناة والجباع مالذي يعني؟ هل جماعة مجتمع عليه أصحاب محمد من بيعتي أبي بكر وعمره والسنة هو أن أصبر على الولاة وإنجار وظلمه هذا ليس سنة هذه الأشياء يجعلهم تبديع على الناس who says الخروج على السلطار الجائر أبوه يتو صحابي صحابي أبوه يسهر من عبدالله تستري أبوه يحمد سعيد القطان أبوه يحمد من حمبل أبوه يحمد الكلماني أبوه يسهر من عينا أبوه يسهر من الثوري أبوه يبرو بطا ومن أبوه يحمد من حمبل ومن يرسل المسابلية من تجد المسلمة الآن سنذهب إلى قاعدة الثلاثة قبل أن تفعل أريد أن أسمع أسماع أسماع لذا أنت تأخذت كل هذه المنطقة بعد أنت تأخذت أدلة من النسوس الوحيد القرآن ومعنى أنت تأخذت هذه المنطقة من المسلمة التي تتجدها أجمعها في هذه المنطقة الآن هناك بعض الأسماع التي أريد أن أكون لديها في المساعدة عن whether المسلمة من يتجد المسلمة يصبح المسلمة من المسلمة هل تتفعل خارجي بغاة أخبرني أننا نفعل بأننا نفعل بأننا نفعل لأننا نتفعل أننا نتفعل إن شاء الله أتمنى أن نتفعل وأننا نفعل بأننا نفعل هناك خوارج الذين يفعل خروج يصبحون المسلمة أنها محفن لأنا يتكفير على باريخ يقوم تفعل خوارج حسنا هناك بعض الأمور أنهم إنهم من أهل البداع مثل حصيب روصاله روحي إنهم من أهل البداع لكن ليس من خوارج ما بال거 الخروج здесь لم يكن أغلق لقد أخبرت أسف فأنت تقول أنهم أنني من أهل السنة إنه في مendoز كان لهم أنهم أعتقد المسلمة من يتبع They don't believe he's a kafir. They are going out against him on the grounds that he's an oppressive Muslim leader and I'm going to mention that Insha'Allah. And then there's the third group which is the بغات. The بغات they're going against the leader based on world DFS. And they are أهل الحق. Meaning they what they're asking for is their rights. They've been wronged and injustice. Like in the مبتدعة. No. They're coming from a false premise which is the permissibility of going against an oppressive Muslim leader. And the خوارج who are making تكفير on the leader based on sins. Okay. So we are going to cover it later on. But it's not that you don't recognize the بغات. And I don't believe everybody is a مبتدعة. I'm going to break that down. Insha'Allah. We're going to go into it later. Insha'Allah. All I was trying to say is that that person is not من أهل السنة. If he believes the permissibility of going against an oppressive Muslim leader. That's what I kept saying. Yeah. And it's important. When you say if he believes. I mean it's part of the دين. The بغي. He doesn't believe it's part of the دين. So he doesn't enter this discussion. Okay. Whereas خارجي and مبتدعة. They're both not from أهل السنة. Okay. Understand. The second thing I want to say at this moment in time is that these إيمامs they came after حسيني من عالي. They came after عبدالله. Because a lot of people at home will start thinking about these names thinking. Did they not understand these? And we're going to go into that. Yeah. Exactly. So the fact that إيمام البخاري himself. For example إيمام أحمد knew that history better than the people living today. Yet they still believe إجمع on this issue. It shows that maybe the people who believe that these companions made خلوج. Maybe they've misunderstood something. Which again we're going to cover much later on. Insha'Allah. The third thing is. But don't you see something very powerful here? Why all of those إيمامs that we mentioned? Not mentioning the other view as a valid difference of opinion. Why don't you just mention it here? Why are they not? Why are they discarding it and just forgetting it? Yeah. They couldn't even say that. But we believe خلوج is not permissible. But there is a group that held that it was or there was an opinion out there was. But they're not even saying that. They say it's consensus. And it's not from أحسنة. If you believe this. Why? Why? Yeah. That's the that's the million dollar question. Yeah. The reason is because this issue is not a valid difference of opinion. Hence they wouldn't have even brought it in أقيد. They wouldn't have left it in فق. Correct. It would be a full issue. They brought it here. And then not only did they transmit إجماع on it. But they transmitted إجماع. And then they made a deal on the person in تبديق. It could not be a valid difference of opinion issue. They can't be. By the way, just so people are watching. I'm not saying فلان is a مبتدية. I can't. To عيين. Specification of تبديق is not what I'm talking about. I'm talking about general corolling. Just like how I say anyone who leaves the Salah is a kafir. Yeah. I know many زيد. I know many people don't pray. I've never made تكفير on them. But I'm talking about as a general ruling. So in Islam, there is a general ruling and a specific ruling. So I'm not specifying my ruling on any particular individual. I'm not saying فلان is a مبتدية. I'm a فلان is a مبتدية. I'll leave that to the عولة man. The people of knowledge and they'll do that. I'm just saying this view whoever holds it generally speaking is a مبتدية. I'm not saying this myself. ليس منني. It's not from my جيب. It's not from my كيس. I'm not بغن for my pocket and my I'm mentioning the عولة ما who said this. Yeah. These these great imams these 13 people have all said it. Two صحابي حذيفة من اليمان أبو مسعودين الأنصاري. We have أحمد محمل. حرب الكلمان. يعني we have يعني ابنه بطبا. We have يعني these أبو الأحسن الأشعاري. We have great imams of Islam. He started mentioning all of these things. The other thing that's interesting is that a lot of the names that you mentioned when I was doing my research I've got quotes of them that the other side believe they are in line with them. حرب الكلمان. For example, you mentioned ابن عبد البر. They also use him. ابن حجر. They've got quotes from him. So it's interesting to see that if they transmit اجبع then there's no way that those quotes which we're going to come to later on إن شاء الله are the way that these people are. That's why I'm saying to people sometimes brothers don't be don't really get confused by somebody open a book and just reading it to you from it. For example, as we're going to see later, we're going to see نووي's كلام in his عوضة الطالبين. I want to mention that. And the كلام that he said in his شرح صحة مسلم. And then somebody is going to take the روضة الطالبين and I dismissed his شرح مسلم. Do you even know what the روضة الطالبين is? Do you know the manhaj of an Imam and know in the روضة الطالبين or what حل is he writing on? Is he do ترجح on these issues or is he referring to the Medhap and he speaking in the Medhap. يعني we have علما discussing whether نووي's view in صحة مسلم can be considered part of the Medhap. And some people are like no that's another page of him. That's another phase. That's another person. We only take نووي when he's مينهاج روضة الطالبين وهكذا. يعني when he goes to صحة مسلم نووي رحمه الله is doing his تخرج, his تحقيقات his تعليقات. This is his opinions. Do you understand my point? Yeah. So how do you know that is when a teacher teaches you this and we take it from that teacher and that teacher takes from another teacher. وهكذا. That's where it comes from. He said that knowledge was in the chests of the scholars in the beginning. And then the scholars felt okay you know what we want to share this knowledge with the people. So they wrote it inside books. But then the keys of those books are still in the hands of the scholars. They need to unlock it for you. So you can't just go and read a book yourself. So that's what we're seeing. We're seeing this problem right now. Okay. The next principle that you want to bring. The eighth point I want to talk about is that there's a there's a شبه that they bring which I want to mention it here which is they say okay خروج is something and there's another mess that we want to talk about which is أزل الإيمام. Removeing the leader. This man is oppressive. There's no خروج. But they just quickly removed from his position. Someone's able to just remove him from his position. Just أزل. Tell him to step down. Okay. Is this permissible? You know just on that because I have a statement from I think you mentioned it earlier. I know we in his role as the طالبين. One of the number 10 page number 48 and I think it goes quite nicely here. So can I mention that? He says the إيمام cannot be removed from his position due to his fist according to the strongest opinion. And when he says according to the strongest opinion what that statement is normally used when there's a difference of opinion. Look what he doesn't. So now you brought it. Let me bring his other statement. سرح سعر مسلم. Okay. You've blast that. He says this is the view within the شافعية. The متأخلين of the شافعية. They start to push his view. He's saying the strongest opinion is that you can't. He's saying within the شافعية مدب. Like look what he goes outside the Kitab. Look what he says in his كترح سعر مسلم. He says وأجمع أهل السنة أنه لا ينعزل السلطان بالفسق وأما الوجه المذكور في كتب الفق لبعض أصحابنا أنه ينعزل وحكي عن المعتزل أيضا فغالاط من قائر مخالف للإجماع. That's the كلامة من now. In English just give it. أرام المن now he said أجمع أهل السنة أهل السنة unanimously in agreement that إمام is not removed from his position based on his transgression or his FISC. وأما الوجه المذكور as for that which he's mentioned in the books في كتب الفق لبعض أصحابنا سمض أهل أصحاب he's كتب الماورد yes لبعض أصحابنا أنه ينعزل he says وحكي عن المعتزل and also he's being transmitted from the معتزلة فغالاط من قائر he's a mistake on our sayer مخالف للإجماع he's going against إجماع. You have to bring all the statements of a scholar together. No, no, it's not just even bringing the statements of the scholar together. It's just that you need to know when you're reading this book what is he saying in this book? You don't know روضة الطالبين. We'll address now. We took it. It's our madhab. When you're studying the روضة الطالبين where did the روضة أصلان come from? What is it abridged from? What book is it taken from? If you don't know the historical development of a book and if you don't know the connection that book has with another book it does mess up with your reading of the work and also ناوي رحم الله إسطعالات طريقة إنه شرحسر حسر حسر يجب أن نعرف كل هذه الأشياء مهم جداً وإن هذه الأشياء يأتي من أن تتعلم ونعلم ومتعلم من الناس هذا is where it goes back to لذا لا تأتي روضة الطالبين هنا ويجب أن تتعلم إنه شرحسر حسر حسر مسلم when he refutes that seat by the way إنه شرح روضة الطالبين is not even wrong أصلان إنه يقول that this there is a خلاف amongst the شافعية it's true متأخرين إنه شافعية but he said خلاف is not it's baseless because they're going against اجمع that was before them you mentioned الماوردي he was the one who transmitted he's the one now he's refuting here what did he say exactly just so we can even bring that and just even bring that on the table I don't remember the exact wording like in the كلام here that he's refuting here now what is about him the one I mentioned here right now شرحسر مسلم is ماوردي is refuting even here he was saying صحيح is that this is the قول شافعية this is the قول of ماوردي and others it's wrong and look what he says he says this is وحوكية it's been mentioned from the معتزيلة he's a viewer who's transmitted from the معتزيلة and then after he mentions the reason for this he said وسبب عدم ان ازاله the reason why we don't do ازاله of him is what وتحريم الخروج علي ما يترطب على ذلك من الفتن وإراقة الدماء وفزادي داة البيت فتكون نفساد في عزل أكثر من ما فيه أهف ابن الهمام which is the second ابن الهمام يترانز يجمع ان يسكتف حتو القدير he said واتفقوا they you never must agree upon في الامرات والسلطانة على عدم ان انزال بالفسقي لأنها مبيرية على القهر والغلب يقان he says اي تفقوا he's not the only one the third ايمان بدردين العيني ان يسكتف عمضة القاري he says وفيه دليل there's evidences من شسقي والظلمي ولا تجوز منازعته في السلطانة بذلك he's not the only طيبي they're all saying you can't remove him due to his oppression no they can't الطيبي and أبي let me mention the statement of الطيبي and الأبي what they said in this video الطيبي هذه كتاب كون الكاشف عن حقائق السنان ايس الشرح اضمشكات المصابح this is طبعا طبعته باكستان he mentions he says اهل السنة اما واجمع اهل السنة على أن السلطانة لا ينعزل بالفسقي لتهيج الفتن في عزله وإراقة الدماء وتفرق دات البيني فتكون المفسدة في عزل أكثر بالنها في بقائه أبي سلطين ايس كتاب اكمال اكمال المعلم يسأل قتالهم والخروج عليه بحرام بالإجماع وقول بعض أصحابنا يعني همي أصحابنا همي زمالكية أنا أقوم بإمكاني بأنه يُعزل خطأ لأنه مخالف للإجماع أنا أردت أردت أردت بحافل غياث الأمم باي جويني رحم الله سنل المصير إلى أن الفسق يتضمل الإنخلاع بعيد عن تحسيله فإن التعرض لما يتضمل الفسق في حق من لا من لا تجب عثمته وظاهر والكون سر وعلن عام الوقوع المتفق عليه يوجب الإنخلاع الإمام أو يخلاعه لكان الكلام هو يتطرق إلى جميع عليه وأخواله على على تفن أطواره وأحواله ولما خلال زمن عن خوض الخائضين في فسق المقتض خلعه ولا تحزب الناس أبدا في مطرد الأوقات في مطرد الأوقات على افتراقي وشتات في النفه والإثبات ولما استتبت صفة طاعة للإمام في ساعة يعني هنا يقول الإمام أبي معاليل جويني ولا مستتبت لن يكون لن يكون موقع مقاومة سيكون في حينه لأن مقاومة لشخص هو شيء مقاومة وكل time شخص يأتي ويقول أه هو ليس هو ليس هو مقاومة هو مقاومة دعونا ننزل دعونا ننزل دعونا ننزل ونزل دعونا كل يوم دعونا ننزل وانا again وانا يذهب في فن فن وانا يذهب في فن فن سوى هذا المسؤول في شركة شيئًا ما شاء الله ما شاء الله انا ومانا دعونا ننزل بعض المتأخريين دعونا ننزل أفضل قولي إبن وتايميا اطلق في الشMelody وإذا ذكروا ونزل المتأخيين لم يكن بمجرد التالي يجعل هذه المسائل فقط وأن المتأخري قل له لن يجعل مبسائل التأخري المسألة التي سائق نميخالف إجماعاً لذا إبريتيني ميز كلام التي أخبرتها قديماً أيضاً في هذه الأشياء لذا ما أحاول أن أقول في مجموعة في هذه الأشياء is that أنه لا يستطيع أقول لتأهل السنة والجبعة أنه يجب أن نضع إذا هو فاسق إذا هو ظالم إذا هو مبتدع كما أنه هو وات هو مسلم and this is a مسألة بإجماع نووي ترميت الإجماع إبنو همام عيني طيبي أببي هناك مجموعة بأنه لا يستطيع أن يستطيع أن يستطيع أن يستطيع أن تفعل ذلك إذا الآن أريد أن أذهب إلى أقل الثة أنه مجموعة أن يتكلم المساعدة من المسلم وإذا كانت تقوم بفعل السبيع أحاول أن أخبرهم ويوجد الكثير من الأشياء أتخيل أسيار أولاً تكلم المساعدة ومعام المساعدة يأت لهم وعيداً للمحربي then it leads to خروج and then as the scholars mention المساعدة للللمحرم محرمة any means that's going to lead to that which is Haram because of the قاعدة الحكام أو المقاصد that means take the ruling of his objective so if you keep mentioning the leader and then what's going to happen from يبدأ أن يكون هناك أشياء في الهاتف، وإنهم يقوموا بعمل خروج ثم ما أنت فعلت هو أنت تدفع into that evil thing هذا يكتب في كتاب طبقات الكبراء وتاريخ الكبير وخارب يكتب في ذلك أن تبعي وفي بعض الشخص يقول أنه صحابي يسمى قد عبد الله بنعوقيم أنه يقول لأعينه على دم خليفة أبدا بعد عثمان من هذا اليوم أستطيع أن أقوم بعمل أحد من بعد عثمان فهم قمت بعمل أبدا معبد وعنته على دمه هل تدفع وصفحه في أثمان's أبدا؟ هل تدفع بعمل أحد؟ ثم يقول أنه يقوم بعمل أعود ذكره وإنه يعمل على دمه أعتقد أن أخبره في خارجه وفي خارجه أعتقد أنه يكون أعادة في أبدا أعادة في أبدا من هذا يمكنك أن تتحدث عن حياتك يمكنك أن تتحدث عن هذا الأمر من خارجه أو أنه يعتقد أنه شيخ عبن العثمين شيخ صالحة الفوزان سيكلم أنه خارجه كله خارجه فهذا يجب أن تكون محاولة لأنه إذا كانت تتكلم سوف يذهب إلى هذا الأمر الذي قد تكلمت بحرارة وأنه مرحب يجب أن تكون محاولة لأنه يوجد أجمع about it لأنك تقول أنه خرام لذا يجب أن تكون أجمع وأنه يجب أن تكون أجمع لن يجب أن تكون خروج نعم, نعم, نعم نعم لكن هذا الشيخ يتبرج في خارجه وقال هذا الشيخ يرد أنه يجب أني تجمع ويحدث هنا فهذا محاولة تكلمت خارجه وموضوع هو المحاولة يقول أن الناس يتكلم ومساعدة ويجب أن تجمع إلى خارجه ويأتي من هذا ويكلمت وأن من يغتاب أحد عليه أي طوبة الله يقول أنه لا يوجد تسبيوت ويقول أنه أجمع أن دغيبة تستطيع من الجميع وأن المخطئ يتبقى أحده وأنه يتبقى من المخطئ لذا لماذا يتبقى أي فرد من ذلك؟ أحد يتبقى من المخطئ يجب أن يتبقنا مع محاولة now هل هناك فرد من المخطئ ونسيخة؟ إبنو قيم يقول في الكتاب الروخ روخ 240 هناك فرد من نسيخة أي إدوائس وغيبة ونسيخة نسيحة يكون مع الوصول لتبقى المسلمين من مخطئ أو مخطئ أو إدوائس مخطئ في حالة إذا كانوا مخطئين ومخطئين يجب أن يكون مخطئ هل هناك فرد من now بين تبقى المخطئين أو المخطئين لتبقى المخطئين من هذه you know هل هناك فرد من ذلك؟ يقول راق ابنو القيم يقوم بمخطئ في الكتاب الروخ يقول أن فرق بين النسيحة والغيبة يزد أن النسيحة يكون قصت فيها من مبتدعين أو فتانت أو غاشن أو مفسدين فتذكروا ما فيه من استشاركت و어주ه أنه يقول مخطئ أن هناك في التفاحت بينهم انا gratitude هناك في التفاحت بين النسيحة والغيبة والغيبة هو أنك are warning the people of Mennon in Negata لو كنت بشخص جديد وي amis who are troublesome ويـنجل لأسخ Shutד لــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ.. وكذلك يجب أن تصدر الناس منه. وكذلك يجب أن يأخذ حديثة حديثة فاطمة بيتقيس when two men asked for a happy marriage. One was Abu Jahmin and the other one was Mu'awit ibn Abi Sufyan. And the Prophet ﷺ said أما معاوية فالسعولوك الأما لله وعاوية إذا سعولوك has no wealth. And as for Abu Jahmin, فلا يضعوا عن عاتقه. He doesn't take his stick from his shoulder. يعني another Rewire mentions ضراب للنساء he beats the women. So then the Prophet ﷺ said if you want to get married, go marry Osama ibn Zaid. And she went and married Osama ibn Zaid. And then from there he says That's what nasiha is. You're warning the people from this. And then he says فإذا وقعت الغيبة على وجه نصيحة لله ورسوله وعباده المسلمين فهي قربة إن الله من جملة الحسنات. It's a good thing, he says. وإذا وقعت على وجه دم أخيكة وتمزيق عرضه وتفكك بلحمه والغض منه لتبع منزلته من قلوب الناس فهي داء العضال ونار الحسنات تأكلو كما تأكلو نار الحضر. You're right. إبن رقق يمدت سيدة. لكن this is referring to عامة الناس. General Mass. It's not referring to يعني the leader. The leader has a specific way of dealing with him. He's not like the rest of the people. He has a specific way to be dealt with. We don't deal with him like we deal with the rest of the people. Because of his position. And because of the evidence that shows it. The Hadith of أبن رققيته. Maybe we're also in a Dari. The Messenger of God. He mentioned. أليما مسلم. He mentioned the Hadith. Where the Prophet of God. He said. أدينو النصيحة. قلنا لمن قال لله والكتاب والرسول والايمة المسلمين وعامة. In this Hadith. You can see that that is a. يعني. The Prophet of God. غيره. يعني. في النصيحة بين أولات الأمور وبين غيرين. That the Prophet of God. He distinguished between advising the leader. And advising the rest of the people. We're saying this translation of the. That the religion is on نصيحة. لله والكتابه والرسوله والايمة المسلمين وعامتهم. So the leader. There's a. نصيحة for him. The. عامة الناس is another type. So the. Which brings me to my ninth point. Which is. يعني. سفة المناسحة وولات الأمور. How do we. طريقة المناسحة وولات الأمور. How do we advise the Muslim leaders. In what way do we do it. Okay. The way that we do it. Is that. We don't advise them. Like we advise the rest of the people. There is difference based on the حديث. We advise them in a way. that. That. The. And the. صلى الله عليه وسلم he told us in. حديث. And. من كان عنده نصيحة. To lily. في لا يبده. To Allah's Goodord. Anyone who has advice for the leader. Or anyone. من حديث. He is. Drive the. To a greater. The. He said. من اراد Morris. For the. To Allah's Goodord. To Allah's Goodord. لا تفعلوا بيبقى في الموضوع. لكنه يأخذ بيدي. يأخذ بيدي. فيخلوبه. فيخلوبه. بيدي معه. فإن قبله، إذا يتجاهد منك، good. وإلا كانت قد أدى اللدي له. They actually also bring this hadith. And they say that this hadith is weak and to support them they have Imam of Dahibi and even Hajr al-Haythami. And they actually say that sheikh Adnan Abdul Qadir is the one who actually brought this forward and showed that this hadith is weak from those two scholars. First of all, sheikh Adnan Adnan Abdul Qadir is not متخصص في علم الحديث. That's not his field of expertise. We have Sheikh Al-Albani, رحم الله, authenticated it and the great scholar of hadith. Also our time, Sheikh Ibn Baz. Ibn Baz was a scholar in hadith and so was Sheikh Al-Albani, رحم الله. Both of whom made authentic. But again, that's not enough to just say it's authentic. Did you say that Haythami made it weak? That's another mistake that some people fall into. Haythami only said of the hadith that there's two Sahabas that it's attributed to Haisham al-Haqeem and all that Haythami said was did Haisham al-Haqeem hear from Haisham al-Haqeem and Haisham al-Haqeem and did he hear from these two companions? That's it. He said I don't know where he's heard it from. In other words, he's saying that it's disconnected. He said just from that, from there it's disconnected. I can't. But there's no issue with that. We don't have a concern with that because we find the person who's in-between شرايح ابنه عبيدين and عياض ابنه غنمين and Haisham al-Haqeem is none other than جبيد ابنه نفيرين. How did you come to that? Okay. So this hadith, first of all, an Imam Ahmad narrated it first of all. And also ابن أبي عاصمين is Kitab al-Sunnah ابن عادي in his Kitab al-Kamil ابن عساك in his Tariq al-Dimashq and the problem in that chain is شرايح ابن عبيدين he's a Taba'i he's narrated from other companions. Anyone who denies that شرايح ابن عبيد is not a Taba'i he didn't heard from the companions this person is mistaken. Just go to the Kitab Taha'i with Kamal Bab al-Hawajaj al-Mizi you see the people he heard from. Also go to the Kitab Tariq al-Kabir Bukhari mentions the people he heard from and then Mizi added extra people in the Bukhari left out. So he's a Taba'i. The question only here is that he heard from عياضي ابن غنمين and that he heard from هشام ابن حكين. The wasta between شرايح ابن عبيدين and عياضي ابن غنمين and هشام ابن حكيمين we say it's Jubaid ابن عبيدين and the evidence is for that is a few great scholars mentioned that. الحاكم النسابوريو mentions it ابن عساك in mentions it and he himself mentions it that you're using and the الباني رحم الله تعالى for محدثون they affirmed it that this is the يعني شخل الباني has a very nice discussion if you go to the Kitab of Sunnah he said the Zilal of Jannah is called which is the Takhrij of Kitab of Sunnah اللي بن عاصم شخل الباني gives the details he brings all of the trains and what really amazes me is that this Senate of يعني شرايح ابن عبيد أسانيد the same chain that was used here other than عياضي ابن غنمين and of course هشام ابن حكيم الإمامه أحمد ابن حمد رحم الله تعالى جودها he authenticated it the chain of شرايح ابن عبيده so his chain is not bad it's a very good chain also ابن كثير in four places I found three places sorry I found in his تفسير that he strengthened it كنت بخير أمت أخرى جت للناسورت أعلي عمران he mentions there and he strengthens it also إني آيها اللي انظرون إلا يأتيهم الملائكة he mentions the Surat Al-An'am also أس آيات الدخان فارتق يوم تأتي السماء وبالدخان المبين those three places ابن كثير he authenticates this chain the chain is what شرايح ابن عبيده hearing from بام باما بام بام ابن زرعة hearing from اسمع عيل ابن عياشن who heard from محمد ابن عياش that's the chain the only issue with this chain is that this chain is good أحمد محمد authenticated it ابن كثير رحم الله authenticated it even الهيثم has no issue with it all you can say الهيثم he has is شرايح ابن عبيده hearing from إياضي ابن غدمين and هشامل حكيمين and I already mentioned to you the واصطة بينه is جوبير ابن ونفير because the حديثة has been narrated is through another chain and I said that chain of جوبير ابن ونفير you can find it mentioned by great scholars for example شغل الباني رحم الله يسأل في الحديث الصحيح بمجمع طرقه وطريقها والله وعالم بخاري narrate انتاريخ الكبير أنا حاكي من البيه حاكي أنتبراني وابن عساكر all of them all of them through this chain of جوبير حاكي هذا حديث الصحيح لسنات ولم يخرجه ابن عساكر هو محفوظ من حديث جوبير هيثمي ودريسي المجمع الزوائد وممبع الفوائد هو رجال هو إثقات وإسنات وهو متاصل so these are the four حاكي ابن عساكر الهيثمي انشغل الباني انشغع عبد عزم باس so those five authenticated ده حديث so إن شاء الله ده حديث الصحيح there's nothing wrong with the حديث so if we stick to the حديث of authenticity من أراد أن ينصح لديه سلطاني فلا يبديله وعالانية ولي أخذ بيدي هي تأكيدين بيديه also I can think about it common sense حتى تقول the evidence is there common sense you went somebody you just you expose them in the open how do you want what are you trying to attain from this are you trying to rectify a problem or are you trying to expose someone الإمام الشفع is anyone like one of the great الإمام of الإسلام right he said تعمد تعمدني بنصحك في الفراد وجنبني النصيحة في الجماعة فإن النصح بين الناس نوع من التوبيخ لا أرض استماعه وإن خالفتني وعصيت قولي فلا تجزع إذا لم أعططاعه أما إذا لم تعططاعه الإمام الشفع he said if you want to advise me come to me privately and stay away from advising me in public if you understand the concept of advice he says that advice is a base of it's a advice is a it's a type of rebuke in a person scolding them and so since that's it's already something that's heavy on a person yeah doing it in public makes it even more harder for the person to accept it he said وإن خالفتني إذا you disobey me and you go and try to speak to me in public وعصيت قولي and you go and guess what I just asked you to do for me فلا تجزع don't be saddened and shocked إذا لم تعططاعه if I don't give you obedience okay I don't want to butt heads with a khadid because a khadid is obviously very very clear if you want to advise the ruler then don't do it openly or publicly taken by the hand that's fine but you understand but there's two two evidences that one الهديد أبو رخيب ورخيب ورخيب ورخيب ورخيب the fact that he distinguish between a normal person advising and the leader so that and also the I وولا يختبعضكم بعضا don't backbite one another and it becomes more greater for the leader because backbiting the leader brings more issues it brings خروج from it yeah but you understand why it's a little bit it might be a little bit a little bit hard for people to accept that if somebody does a sin publicly there should be refuted or rebuked publicly and there's also a statement that I have that also says if a person does evil out in the open it is obligatory to correct him in the open and he doesn't have any rights not to be backbitten and it should be punished in the open so that he comes back from this mistake even if that means boycotting him or other than that again I told you first of all we always have to understand one thing the I is not a A but I understand because that also is not a GOD is not a GOD is not a GOD is not a GOD so it should be punished and إذا كانت إذا كانت موضوعاً إذا كانت موضوعاً ومعرفة أنك تقولت مثل الأمر في المقارات. Okay, that's again, that statement of yours, in which you just mentioned. أما إذا أظهر الرجل المنكرات، ووجب الإنكارو عليه علانية، ولم يبقى له غيبة، ووجب أن يعقب علانية بما يردعه عن ذلك من هجريه وغيره. That statement of Sheikh al-Islamitim again, I said it's a general statement. It's for the general mass, the leader is different. Let me give you a statement of a Sahabi. عبدلام العباسين سعيد من الجبيلين، قلت لي من العباس، قلت لي من العباس. He said, أمو إمامي بالمعروب، هل يجب أن أقوم بمعروب my leader good؟ He said, إن خشيته أن يقتولك فلا، إذا كانت سكيداً يجب أن يقتلوك، لا. فإن كنت ولا بد فاعد، but if you have to do it and you need to advise him, ففي ما بينك أو بينه ولا تغتب إمامك. Do it between you and yourself, you and him, and do not back by your leader. Do you know what? Do you not back by your leader? The Hadith narrated by سعيد بن منصور، أن الإسنادي الصحيح إن شاء الله. Also, أبو وائيل إن he said. أصامة بن زيد إن he said. أبو وائيل إن he said. قيلة الإصامة بن زيد إن he said. It was set to usama بن زيد. لو أتيت عثمان فكلمته. Why don't you go to usaman and advise him? قاله he said. إنكم لترون أني لا أكلمه. Do you guys think I'm not going to talk and advise him? إلا أسمعكم أن if I'm going to talk to him, I'm going to make you guys hear what I'm trying to say to him. إني أكلمه في سره. I'm going to talk to him privately. دون أن أفتح بابا لا أكون أول من فتحه. I'm going to do that, advising him privately without opening a door of corruption. And I'm not going to be the first person to do that. By the way, you have to understand this عثمان. He's a صحابي يون شليل. He's not going to kill a person for advising him. Imagine anyone below عثمان رضي الله تعالى عنه. Do you understand my point? نعم. ولذلك يجب أن يجب أن يكون أفتحه في فتحه أو يجب أن يكون أفتحه في فتحه. Unless the monk is done openly and he's there, no problem. If he's there in front of you and there's no other way to advise him privately, then you can speak to him in public as long as he can hear you. Because he's now able to defend himself. What about taking him by the hand now? As I said to you, that's the way to do it. But then the monk will spread amongst the people. And you have to do ألم رب المعرف. So this distinguished one from the other. One is ألم رب المعرف and one is نصيحة. If you want to advise him, go and do it privately. If you want him to rectify his situation, of course you're not going to do it in public, are you? No. But there's a different thing which is نصيحة. Sorry أم رب المعرف. Which is forbidden to you. You saw him doing it even in front of the people. This is not just him you want to help here. You want to help the other people not to think this is fine. In this situation, you do find that the Salaf رحمه الله they will correct the leader in his presence. You know why? He has the ability to defend himself. And you can get your point across to him. Okay. I have many narrations that I want to go through because I want to make sure. I want to see if these narrations and I have maybe at least five or six. They fit into this paradigm that you've kind of laid out for us. Okay. First of all, because you said that there's a difference. You've said two things now. You said first was a difference between the ruler and the general people. But secondly, you said there's a difference between advice and forbidden evil. أمام النوهي يكفي في خديث number 2989 في صحيح المسلم. إذا كنت لا يستطيع أن تخلق الوصول. يستطيع أن تخلق الوصول ويستطيع أن تخلق الوصول. Okay. إذا كنت لا يستطيع أن تخلق الوصول في الوصول then you should admonish them publicly. And again, I've got the Arabic with me as well. That's what I'm trying to say to you. You just can't just take the statement of one time and not really understand his Calam in details. And أمام النوهي رحمه الله تعالى يكفي. أما النصيحة لأيمة المسلمين فمعاونتهم على الحقيق. يكفي. When he explained the Hadith of يعني أبرقيت من ببن أوسن الداري. He says as for advising the Muslim leader it is to aid him in truth. وطاعتهم فيه it is to obey him in it. وأمرهم به is to command them this. وتنبيهم وتذكيرهم برفق ولطفن. It is to remind them in a gentle, soft way. وإعلامهم بما غفلوا عنه. And it is to bring to their attention that which they are heedless of. Okay. And then look what he said. وتركوا الخروج عليهم. And it is to leave off going against them. And to do خروج on them. وتعليفوا قروب الناس يلطاعتهم and also to bring the people's hearts towards him. That's what you do. You bring the people's hearts towards him. He said that's what it means the statement of the Prophet ﷺ by ونصيحة لأيمة المسلمينة. The same خطاب he said. So what I'm saying to you is that you're talking about when the leader does a munkar openly. Of course the munkar is going to be mentioned spoken about. And he's not going to be admonished as a person but the evil he did will be spoken about. And there's nothing wrong with that as long as it's in his presence. As long as it's what? In his presence. You cannot do it behind his back. You're not allowed to? You're not allowed to just go and speak about it behind his back. What are you trying to attain when you're trying to shame him? Because that's not نصيحة. That's not shame. That's تعيير. Let me give you some of the statements of the scholars. I'm going to bring أرمام عبد الله من المبارك. Okay. He said في ديننا رحمة منه ودنيانا لو للخلافة لم تأمل لنا سبن وكان أضعفنا نهب ليا قوانا. And he said وقال عمر بن العاصن لبنه يا بني احفظ عني عني ما أصيق. Take this while I'm going to advise you. إمام عدل خير من مطر وبل وأسد حطوم خير من إمام الغلوم وإمام الغلوم غشوم خير من فتنة تدومه. The point I want to take is is the tamer of ابن جوزي رحم الله تعالى. ابن جوزي said من الأمر بالمعروف أنه عن المكرم على السلاطين التعريف الوعد. My gentle reminder. فأما تخشين القولي نحو يا ظالم say in statements like that يا ظالم يا من لا يخاف الله or you don't fear Allah فإن كان ذلك يحرك فتنة يتعد شروحها إلى الغيلي لم يجوز. That's going to cause فتنة وإن لم يخف إلا على نفسي فهو جائز عند جمول العلمة but if his own is going to be scared for himself and there's nothing else then do it. No problem. Then he said والذي أراد المنع من ذلك لأن المقصود إزالة المنكر وحمل السلطان so the point is which is to remove the evil if you're in front of him call him what you want that's up to you that's you and your bravery and your courage call him ظلوم غشوم كذاب مجرم إن شاء الله تعالى if you can deal with the consequences right now what you're doing is you're not just taking with the situation but this is not where we're talking about what's not allowed is behind his back he's not there you're going to Twitter you're going Twitter I told you a story of one brother he had the he had an opinion of there was a leader from a I don't want to mention what country is and I don't want to mention the brother we got invited by the leader of that place so we all got invited brothers come over so there was a brother who had this figure very convinced with every time we would talk about it so we got invited so I said come with me but he's an open minded brother but he has the belief in him so he went with me the leader was there so we the leader sit in there we watched big chairs we just sit in there he he sat right in front of the leader as in like the other side of the room he's right in front of the leader so I was next to him I said this is your chance this is your chance this is your chance this is the sunnah this is what you need to implement the sunnah try it there he is tell him stand up and say I read the hadith to him where he went wrong I read the opportunity wherever you have in mind if there's anything you have against him here do it in front of you he goes leave me alone he said leave me alone so then later we ate we went I said hey what happened because do you not see the security guards that are standing right next to him so I said to him you were scared for yourself you were scared for yourself from those two security guys that stand on his right and left imagine that many people that could get killed because of going against him yeah it's true it's true you're just worried about just two security guards which I could have taken one you could have taken the other one worst case scenario I'm trying to say worst case scenario let alone a whole army the bloodshed that takes place don't you see where the hekma of the sharia by Allah today I'm with you and he came back from that opinion so this is the waka and the reality if you can't say to him right now in his face then don't be don't be lying on Twitter and Instagram and other places okay I do have some statements I want to go through and I want to see if they fit into your into your statement now so from the contemporary scholars I have Sheikh al-Nabali now saying if the ruler opposes the sharia publicly then he must be condemned publicly and there was no opposition to the sharia in this his actions are condemned but not him we don't speak about the leader what we say is what he said is wrong if this we don't bring him in the context we don't make we just speak about the issue for example alcohol club is open or a bar is open we speak against and we speak about all these issues but we don't mention him we don't say who did this we don't we just speak about the issue itself and that's what the people need to know because what about when this leader goes another one's going to come in power and then another one's going to come in power you focus on the sin and you mention it that's what the طريقة is but when you go to him you tell him what he's doing you talk to him directly okay okay that's fine but I want to go back to the statement of Imam al-Nowi because you said now that you can talk about the sin openly but you don't talk about him and if you want to give him a device you have to do it privately so that's what they distinguish between نصيحة okay and what are you doing here are you trying to do نصيحة Imam al-Nowi is saying نصيحة he's saying he's saying this is what the translation I've got it mentions in the Sharaf hadith number 2989 in صحي مسلم if you are unable to advise which one is advised out of the two can I just say what Imam al-Nowi said yeah if you're unable to let me just finish the statement because if you're unable to advise the ruler in private then you should admonish them publicly you can have a look at Arabic here is the translation I got from the content that I was watching in preparation for this podcast that the other guys bring yeah so he said يعني المجاهرة بالإنكارة على الأمراء إنكاروا على الأمراء it doesn't say نصيحة so this actually falls into إنكار which is الأمر بالمعرفة على المنكر okay and even he says مع الأمراء واللطفة بهم ووعدهم سرن he says remind them privately yeah he said if you can't remind them privately he says وتبليغوا ما يقول and then if you can't and then if you can't فإلا من يمكن الوعد وصرن والإنكاروا على الأنية إلا يضيع عصر الحق ويشتأمروا بالعروف على المنكر the obligation it might go so there's a difference between نصيحة of the leader and there's an issue بالمعروف والنهي على المنكر okay fine now let's talk about the many statements I've got and the many occasions from the Salaf they actually spoke openly again about out against the ruler openly openly just so also you know I need to drill this point yeah أخي all of these are not evidences and Bani said it's not evidence نوهي said it's not evidence علانة فلان said it's not evidence I mentioned to you حديث نبي صلى الله عليه وسلم رياضي بن غن من من أراد أن يصحى لديه سلطاني فلا يبديله علانية the prophet said this so after the prophet صلى الله عليه وسلم إذا جاء نهر الله بطل نهر معقل if the ruling of Allah comes there's nothing else okay let me start with the خديثن the prophet صلى الله عليه وسلم said in a well-known خديث whoever sees an evil let him change it with his hand and if he's not able to do so then let him hate it in his heart and that is the weakest of faith so now we see an evil this is general we see an evil from the ruler we should try and change it with our hand if not then we should at least speak openly about it that hadith does not apply with the leader I already told you how can you say it doesn't apply with the leader when they actually came down upon it it was actually narratable I was saying خدري about مدوان it would hack him about the okay the front of him behind his back it was okay let's read let's read the English here this is in صحي مسلم if people want to go on sunnah.com or any other website 49a it was مدوان who initiated the practice of delivering the خدر before the prayer on the day for Eid a man stood up and said so مدوان is the ruler we agree on that so far yeah he's a welly a man stood up and said prayer should proceed the خدر he remarked this مدوان remarked this practice has been done away with upon this this man has performed his duty the man who corrected the ruler has with his tongue has performed his duty laid on him I heard the messenger of Allah صلى الله عليه وسلم saying he who amongst you see something evil let him change it with his hand et cetera as we mentioned the حديث he applied this حديث on the ruler okay beautiful first of all مروان من حكم was given a خطبة and he did he did the Eid the خطبة he did the خطبة before the Salah yeah like Salat al-Jumu'a like Salat al-Jumu'a a man stood up and he spoke this أبو سعيد الخضريد I said أما هذا فقط غض فقط غض الذي علي this man has done what was upon him and then I heard the prophet صلى الله عليه وسلم say مروان منكم مكرن فليغيروا بيدي is it behind his back or is it in front of his face but first of all this applies to the ruler right because so behind his back we're talking about okay it's in front of his face in front of others as well there's others in the Salah so he did it in front of his face he was sitting there and the leader is a place where the leader wasn't there okay another thing I want you to remember is that these مسائل that you find these Sahabahs speaking against the leader like that I need you to remember this as we progress in the discussion yeah these issues like قبل الصلاة رفع اليادين عند الدعاء في الخطب all of these issues the Sahabahs had to speak about it fast and quickly is because these were the early stages when these innovations were starting if the Sahabahs weren't violent people might feel that innovation is fine so the only opportunity they have to correct this innovation is there right now and this is an important issue because the قاعدة is أسهل من الرفع repelling it is easier than removing it later once it settles in the people's hearts so if their main objective is this مونقر shouldn't stay okay also that has to be taken into consideration also the Sahabahs رضي الله تعالى عنهم was a valley of مدينة for يزيد ابن وعاوية so بني أمية generally speaking they were always advising their governess what would they tell them respect the companions all of the companions show high respect to the companions رمام البخاري from Salim ابن عبدالله ابن عمرين he said عبد الملك ابن ومروان wrote a letter حجاج ابن يوسف التقفي حجاج was taking the people to what he was taking the people to he was the governor of كوفة he was taking the people to Hajj okay he was commanded by عبد الملك ابن ومروان ألا يخالف ابن عمر في الحجي if ابن عمر does something in Hajj no one should oppose him this is a leader no one should oppose him ابن عمر in came and he said and then he did Hajj he corrected him on something and there's a full version of the narration is mentioned mentioned in there so that's something also I want you to understand another thing these people will use these narrations and these quotes do they really give consideration to the concept of innovation and يعني big مسائل of are spreading in their presence and they don't respond to it why is it only concerning to them when it's done by the leader and in fact they actually say that people who are responding to those big innovations they say why are you always talking about and this is such a what would be perceived to be a small thing okay so just to clarify this is done in front of the people but there's nothing wrong with that because he was making in care of what was happening he had to clarify for the people it's not نسيخ for the ruler and that's why he didn't need to take him by his hand okay that's why he spoke about it in front of other people okay what about this then the حديث the best جي هاد in the path of Allah is to speak a word of justice to an impressive ruler but that says the word is okay what do you mean means next to him if you know basic Arabic you will know that the word عنده means next to أفضل الجي هاد كريمة حق عند سلطان جائري means next to this leader so again why you're in his presence when you're with him so again only when you're in front of him so this doesn't go against anything that you any of the conditions you said before okay I'm going to move on to the next one now we're going to move on to after that حديث that I brought we're going to move on to the actions of the set-up okay I have examples of the set-up now openly criticising the rulers and obviously you said many times that you take your religion upon the understanding of the set-up we have here a statement صحيح موسيم 8-7-3 قبح الله هاتين اليديين this is correct yes exactly again it's in front of him yeah but it's not even advice it's it's do our against him it's like whether he the way he said I told you before and if it's nice and the way he approaches that he takes and he is the messiah going to weigh it is going to my fastest going to weigh it that's another issue the point that he did it to him in front of his face that's what I want to focus on how he does it and that's another discussion for another thing like in we are just talking about if you want to advise the leader do in front of his face because it's something you want to bring out of it but another thing I already told you I keep saying to you بالنومية and he the usal is that the Sahabas had a very powerful station they could do things they can get away with things the rest of the people can't they were already told that Sahabas when they command you be quiet just don't argue with them but they can't get away from following the rules of Islam and that's why they're not doing it behind the back they're doing it in front of the face but the word in that they're using might be a little bit aggressive and they know that the leader was already instructed if the Sahabas are the ones who speak to you guys like this don't be gentle and soft and these are the Sahabas رسول الله عليه وسلم so the issue of if a person if a father he son is the leader and he stands up and he says wrong what you did it's different the dynamics is going to be different than when the عامة by the way he doesn't make it خروج even if the person is harsh with the leader but in front of his face it does it's not خروج you are now you know if you live to see the next day that's الحمد لله if you not then you fall under the statement of the Prophet أفضل الجهد كاليمة وحق عنده سلطان you said the truth حمد لله you did say the truth even if you say it harshly but it has to be in his face okay and the the asal is to try to be you know gentle because that's what you want to achieve imagine if Allah told موسى and هارون when they go to فرعون who's a kafir إذا بائلا فرعون فقول له قول الليينا لعن لو يتذكروا يخشى لن وربع مسلم نعم okay I have to bring them all because I have to go through them even though I know many of these fall into principles anyway but for justice I have to just bring everything that the other side mentioned what about the well-known author narrated by ألبي حكي أشعبي where they talk about أمر بن الخطاب and a woman standing up and she criticised him for telling the women not to raise it down لا لا يسح that's weak it's a weak narration so it's not authentic okay كعبي بن أجل this is so the rule here is عبد الرخمان ابن أم الحكم and كعبي بن أجل I said يخطب قاعدا وقال الله وإذا رأيتهم وإذا رأو تجارة العولة وينطبوا إليها وتركوك قائمة so he said look at this خبيث I gave a kind of response to this in general as well I said to you first of all these مسائل which you see in car of the Sahabas they giving it because of the early stages of these problems occurring they started to see innovation being creeped into the religion they started to see wrongs that were done in the dean it was the early stages narrations haven't been documented yet if they don't take a stance right now in these issues it could cause people thinking their silence is affirmation so they were standing up in order to clearly show their stances in these issues and it's from the grounds as I mentioned أسهل من الرفع that's number one the second one is the Sahabas they had a position that the majority of the people didn't they didn't عامة الناس don't have that okay next one is if they choose to speak in that way and they criticize in that way that does not go against what we're talking about here and if they say قبح الله هاتين الياديني عمارة انظرو إلى هذا الخبيث look at this filthy one as long as they're saying it to him in his presence and they're correcting him in his presence that's what matters and also on all of these examples which I didn't mention in English but they're correcting him for an issue related to the deen and this was to do with عبد رخمان يبن أمال خكم delivering the sermon while sitting instead of standing and that's what they were correcting this innovation they don't want it to creep in the religion so again is part of forbidding enjoying the good and forbidding the evil okay the next one there's a statement I want to read ابن مفلح رحم الله mentions احتمالوا في الأهلبي but statement I keep mentioning that the umara were bit يعني they had veneration for the ulama okay that has to be also observed يعني there was heiba that the inkar that came from those leaders the leader would okay okay sorry kiss him on the forehead okay won't happen again that was there but if it flips and that goes and that's no longer there then the time the situation he is this is where why are they tossing all of this out of the window if they were advising their يعني their parents will they advise them like that no if they were going to advise even their children who they see that's not on the right path how would you advise them your child your gentleness okay the next innovation I want to bring and apologies I have to bring them all because when I was doing my research the people who hold on to the position that I'm representing they do bring all of these regardless of whether it fits into the principles that you've laid out and I have noticed that actually even when I was doing my research that what tends to happen is that there's a misunderstanding of the foundation and as a result of that there's tens of arguments and tens of narrations that are bought all on top of each other because they've misunderstood the original foundation so I want to do justice and bring everything and not leave anything out the next one is again I will say and it looks like it's very similar to the narration looks like the same event almost he took earlier about Marwan and the prayer on the day of 8 as Marwan wanted to get up on the pulpit Abu Said al-Khudri says I got hold of his clothes but he pulled them and ascended the pulpit and delivered the khutbah before the prayer I said to him by Allah you have changed the Prophet's tradition does this go against anything that you've mentioned before no no definitely it's the same thing the same points yeah absolutely okay the next one I have is in Kitab al-Sunnah by Imam al-Kinmani Harbol al-Kinmani it clearly mentions that Hassan and Hussein used to insult Marwan and then they used to establish their prayer behind him so is it allowed to insult the ruler okay can yeah I've got Arabic let me just enlarge it for you this is Arabic so the narration it mentions that Hassan and Hussein يسوباني Marwan ثم تقاموا الصلاة فيبتديراني الصلاة خلفه يسوباني yeah what did I say yeah no no you said it right I'm saying let's put that support yeah so they both would insult him yeah that's what the narration mentioned the word sub always doesn't mean insult by the way in Arabic language it's not always the case that's just a side point but let's just say for the sake of argument that it is here insult if we look at this was done in his presence yeah agree there's a Rewire that mentions as it's here for you it says المحقق الحمدان I think is المحقق of the كتابة رحسنة قرماني اهل حمدان or something he says فقول to he brought that narration قالوا كيفا إن كان الحسن يسوباني مرون في وشه he would do it in his face وهو على المنبري حتى ينزل اف تتقيه هذه اف تقية هذه yeah so it's something he would do in his face again he goes back to the issue يعني he would scold him and tell him often ربوق him in his face yeah so it's same thing it's like قبحة like that one and it's the way they would address the leader if they would speak to him in his face and that's exactly the next one I've got actually the one about doing it in front of his face so I'm not going to mention that but just for the clarity for the views at home in the مصنف of ابن ابي شيبا it says حسن used to in Santa Marwan in front of his face while he was on the minbar which is the one you just said okay now I just want to again I'm going to move on to the next subtopic within this topic of talking out about the ruler just again to clarify for the people at home just make it really easy because I do feel like with these مصنف you have to really break it down gently for the people at home you've said a couple of things or a few things first of all that there is a difference between نسيخة and a forbidden evil making an incur of the evil نسيخة with the ruler is different to the people you have to take him by the hand and speak to him privately and you bought many evidences to prove that making an incur on the other hand can be done publicly but if you mention the ruler or you're going to talking about the ruler himself it has to be done in his presence and the reason why it can be done in front of others is because they also need to know the truth if you are going to talk and also gives him the chance to defend himself yeah okay so if you're saying something to him in his face he's and you said that no I didn't say that my evidence is this he can defend himself the rights of defending himself is there now right yeah if you are going to talk about making an incur of the evil without mentioning the ruler you can do that without him being there is that correct yeah so if he does something wrong you can take the concept that was wrong mention it in public talk about it discuss it without mentioning his name okay beautiful and finally the statements of the companions we do find some language some strong statements in there and the reason is because they're at the stage where they're seeing innovation take place and they have to be vocal about it otherwise it's going to spread secondly they have the ability and the power that their statements were taken on with weight and therefore when they come across seriously it's taken very seriously even then it doesn't go against what you mentioned because it was in front of the ruler every single time and it was making him proud of something he's doing wrong in the religion 100% okay now I'm going to go on to something where there actually I've actually got statements of the self criticizing the ruler behind his back okay that goes against for example narrated by Ghailan this is Sahil Bukhari No. 529 Anas Ibn Malik said I do not find nowadays things as they were practiced at the time of the Prophet somebody said what about the prayer Anas said have you not done in the prayer what you've done and now for the explanation of this hadith we go to Fatah al-Baali and it talks about Anas Ibn Malik was being upset at Hajjaj Ibn Yusuf for delaying the prayer and he wanted to speak to Hajjaj directly about it like you said before but his brothers stopped him from doing so so he left now he's left Hajjaj and while he was on his ride in beast he spoke out against Hajjaj behind his back and in front of others and again I've got the Arabic here but he never mentioned the name the narration does not mention Hajjaj we know it's Hajjaj through but he didn't mention Hajjaj correct when he was away from Hajjaj he never mentioned Hajjaj he just made in card all he said was have you not done in the prayer what you've done he said I found nine things things that they were some of it's awesome have you not found have you not done in the prayer what you've done again it doesn't really escape anything you've said before but this was brought as an evidence for the other side about people speaking about the ruler behind their back right now the next one I have there's something very powerful what I mentioned here it was mentioned Ibn Abi Hatim in his كتاب جرحو التعديل بسند الصحيح he mentioned that Abdulrahman Ibn Mahdi he said ما تسمعت السوفيان I never heard سوفيان يعني يسوب أحد من السلطاني ever insult يعني speaking you know against the سلطان قط في شدته عليهم even though he was harsh against them what does it mean this is the power of a great Imam like this when he would sit with them he wasn't soft when he was in their presence he wasn't soft مع شدته عليهم في شدته عليهم when he sat with them he gave it to them the way it was but when he left them he would never speak about them it was also narrated by Abdulrahman Ibn Mahdi that he mentioned that سوفيان he used to say إني لا أدعوا للسلطان I make dua'a for the sultan for goodness ولكن لا أستطع أن أذكر إلا بما فيه and I can't stop myself except to mention now which is in him when I'm with him and when he's there you'll tell him what he is as soon as he meets him he tells him everything when he leaves him makes dua'a for him الله مهدي يا رب العالمين this is طريقة أهل السنة the opposite is what we see with these people when they sit with the leader they start shivering and they get nervous and they can't say anything their worry is lacking when they walk out as soon as they go online they come out they come out they come out they come out they come out the next one I've got here is an سنة نفا عبد الروم number 4648 and the narrated Sa'a Ibn Zaid Ibn Amr Ibn Nufayl and it said I heard Sa'a Ibn Zaid say when so and so came to Kufa they made so and so stand to address to people Sa'a Ibn Zaid لقد قمت بحيث عندي وقلت هل أنت ترى هذا الثالث؟ لذا again this is not in front of him because he is grabbing his companion's hand and saying هل أنت ترى هذا الثالث؟ even if you look at the Salaf another statement that really pushes this point as well I think it drives this point you mentioned and all the other examples that the Salaf رحمة الله they used to see the difference between الأمر بالمعروف والنهية على المنكر and the issue of خروج to be different for example when you look at the ترجمة سفيان الثوري and Imam with the Habib mentioned he said he used to do there are two different things someone can't take narrations related to this verb and say that means خروج is permissible and say إنكار means خروج for example he mentioned in his كتاب الفتن that شريح المعافير he said or they said to him do you not see what these leaders are doing to the people and the crimes that they committing بلاهي he said of course I do قالوا إنما نقافوا عليك ولاهي he said do you not see what these people are doing these leaders عملوا بخلاف السنة they are acting according to other than the sunnah why don't you stand and call to the good and pray with evil come let's do this قال he said then they said to him but we are scared for you if you go with us and we speak we are scared for you but we are going to still go with you he said let's go then they said ولكن نحمل استلاح and just take a weapon for defending you and etc as for that now pay attention are they taking the sword to go against oppressive leader no they are not taking the sword to fight him because they want to move him just for defense they just want to defend ابن عمر if someone attacks him they want to defend him عبد الهبن عمر he said this is where it starts from and then he goes خروج and then he becomes this and that he said as for this I am not in this with you guys I have nothing to do with this one so they never saw that sword and fighting and go in awe لكن الأمر بالمعروف he said come let's go it's a completely different issue انقار المنكر and خروج is two different things taking the sword becomes خروج fighting you are going to but go and advise him let's go okay so how about this narration ألا ترا إله the one that I mentioned when so and so came to I made so and so stand to address the people ساعد موزيد حد محن I said are you seeing this tyrant ساعد موزيد's narration he is talking about مغيرة من الشعب مغيرة was a he was the governor of on behalf of معاوية ابن عبي سوفيان and can we say that مغيرة is a zalim no we can't of course but he said that he still said that ساعد موزيد is from the ten that was promised جنة what he saw is that someone insulted علي ابن عبي طالب مغيرة من الشعب was there he just felt no one is standing up for علي ابن عبي طالب so he spoke harsh to that issue the narration doesn't mention he didn't say in front of his face the person who uses the evidence has to give us something صريح كلي they bring us something ambiguous we're not going to say look this doesn't show that much plus can we use this evidence when two Sahabas say something about each other this is during the fits now مغيرة is the leader of كوفا these are two Sahabas ألا ترى هذا الظالم هل يمكننا أن نفعل الظلم على مغيرة no of course not we can't so it's it's invalid the evidence is you can't use it مغير is not a zalim or some of the narrations kind of allude to either معاوية again we can't refer to معاوية as a zalim so this is something a person should fear الله تمركو تعالي in using these صحابة ورسولة they're talking about themselves we don't use that the same way they're fighting and the conflict that happened between the Sahabas we don't talk about it we can't مغير is not a zalim لكن سعيد أبنو زيد was very passionate about يعني a pain that he felt بنو أمية started in kufa when they got into power معاوية وعليب لبيطاليب passed away and some insults were starting in kufa against معاوية وعليب لبيطاليب okay and سعيد أبنو زيد said I can name 9 or 10 people of أهل الجنة and he named everybody everybody other than ريت عملو جرح and then he asked him who's the 9th person and he went quiet and they said who's the 9th person the 10th person yeah the 10th person sorry some of the nurses says 9 because the 10th he was a prophet he added in there so they said to him who's the 9th or the 10th and then he went quiet and they said who is it and then he looked and he said me because he was from the 10th or probably his jannah alive he was mentioned one time in the hadith so what he's trying to say is أهل الجنة how dare people speak about him like this so that statement cannot be used for the Sahabas because it happened during the fit in and like some at one of the Sahabas if there was something that was taking place behind between them during that period of time we wouldn't use it as a delete okay the last one I have in this issue of incidents where the Salaf spoke about the Rula supporters leave behind their back is reported by أبي قلاب in صحي مسلم number 1587A he says we went out on an expedition and Muawiyah being the leader of the people and we gained a lot of spoils of war and there was one silver utensil in what we took as spoils Muawiyah ordered a person to sell it for payment to the soldiers the people made haste in getting that the news of this reached and he stood up and said I heard Allah's messenger صلى الله عليه وسلم say sorry forbidding the sale of gold by gold and silver by silver and wheat by wheat barley by barley and dates by dates and salt by salt except like for like and equal for equal so he made an addition or he made an addition or who accepted an addition he made an addition or who accepted an addition of the oh sorry he made this comparison to someone taking interest the people returned to what they the people to return what they had got and this news reached Muawiyah the people that they narrate from the messenger صلى الله عليه وسلم such a tradition which we did not hear though we saw him and lived in his company but there upon Obadi bin Salam is it Obadi or Obadi Obadi bin Salam stood up and repeated that narration and then said we would definitely narrate what we heard from Allah's messenger صلى الله عليه وسلم even though it might be against Muawiyah's will the thing that I want from this is that when it was said originally that this incident took place it said he reached Obadi which means he wasn't with Muawiyah at the time and he said he narrated the hadith that this can't be done so this was behind his back okay there's a few things in this hadith there's a few things in this hadith what time was this was this time when he was the أمير المؤمنين it said we went out on expedition Muawiyah being the leader of the people was he the أمير المؤمنين I don't know it just says it just says he remember Muawiyah was appointed as the governor of Sham by أمير المخطب okay so it says he was the governor of Sham so was he a Wali or was he just أمير مؤمنين at the time would it change it it would change a little bit for me I don't know I don't know the context of it I like the point I'm trying to come to it doesn't would stand what I said which is that the person using the statement of any individual after the prophet peace be upon him needs to really look at their situation because the prophet said أراد أن ينصح ريلي سلطاني فلا يبديله عالانية if you're gonna advise a leader don't do it publicly so the prophet stands that's number one for me I'm still gonna come to this part okay good number one we have to understand the prophet peace be upon him it's not fair that we use other people however the person is respectful to us we love عباد and know will companion and Muawiyah the second thing is I told you before the statement of the fact that the sahabahs had and all of this was the early stages when Islamic يعني يعني Islamic rulings were being written and documented so Muawiyah didn't have the evidence for this issue but عباد had evidence so there's a مسألة فقية that going back and forth on each other on that's really what's taking place right now that's what a person would benefit from it no one here would look at it as Muawiyah specifically choosing Muawiyah because he's the leader he addressed it Muawiyah defended himself in that issue by justifying it and then he said all he said was we're still going to narrate it على رغم you know besides or whatever Muawiyah says about it we're still going to narrate it he did not in any way speak bad about Muawiyah here he didn't he did not يعني belittle him in any way shape or form he just said we're going to still believe this view we're going to mention these urnances I think that he strongly proves your point to be honest with you because when with the first time it happened and it said the news reached so it reached him he wasn't with him he just narrated the hadith he never even mentioned anything about Muawiyah he just said the hadith I actually think if I'm not wrong my memory serves me because these things I learned it I read it a while back and I think we even used it in our the issue of if my memory serves me correct this was the time Omar was the leader okay and they complained and then Omar who told I think Muawiyah and he adhered to the evidences of Ubadah and Ubadah refused to stay in the city so it's a thing a matter like this I'm not too sure I think even if Muawiyah was a caliph in this example let's just say for arguments sake he was when the news reached so he's not I'm not saying you can go against the wali of a government because the issue of Hajaj was a wali for America number one so you couldn't go against him you can go against him I'm not saying that but I'm saying I just wanted to know what my particular point was when the news reached Ubadah so he's not with Muawiyah here he didn't mention anything about Muawiyah he actually just narrated the hadith that's all the second time it says Muawiyah did a khutbah or he said what's wrong with such people there upon Ubadah even Simon stood up and repeat the nation now he's in his presence because he said there upon he stood up against the will of Muawiyah which shows that even he knew the difference between I'm not in front of Muawiyah therefore I can just narrate the hadith and that's my limit I can't say anything about Muawiyah and anyway when he's in front of him he actually added on the bit even if Muawiyah doesn't like it which again is still very respectful but that actually proves exactly what you've been saying all along so it's it's interesting that the other side bought this as their argument okay I just want to see that as long as you do it in front of the ruler it's okay to criticize and to make incour can people criticize the ruler on Twitter with the intention of hoping the ruler will see it and therefore it's like like you're in front of the ruler the ruler's not on your Twitter account he's not he's not a follower of yours why will you to understand is that شيخ وليسام تيمي mentioned something very powerful he mentions that the self they distinguish between and they do okay and إبالوتي مرحبا he mentions in his كتاب الاستقام in the second volume page 216 he says وأما أهل الأهواء as for the people of desires كلمعتزيلة فيارون القتال للآيمة من أصول دينهم ويجعل المعتزيلة أصول دينهم خمسة التوحيد وستوحيد to them الذي صلب السفات is to remove Allah's characteristics and attributes you see و العدل which is one of the second thing which is to disbelieve و التكذيب بالقدر و المنزيلة تلبينا المنزيلة which basically is that the person مرتكب الكبير the one who does major sin is not a kafir is not a mu'min it's just منزيلة but the day of judgment he's in hellfire forever so they believe in the khawarij belief the khilaf between them and the khawarij is khilaf lofty and then all the promises Allah made he's going to fulfill them وعيد that came in the Quran which is between وعد and وعيد and then the issue of الأمر بالمعروف أنها عن المنكر فيه كتال الأهيمة they use that term الأمر بالمعروف أنها عن المنكر it's full of them and in there is الخروج so using الأمر بالمعروف أنها عن المنكر as خروج just remember that that person is upon what وصول المعتزلة they are upon what they are upon the usul of the المعتزلة now okay my next question is another point أبو مطيع البلخي he mentions in his كتاب فقو الأكبر he said قال فيما he said قلت فيما تقول فيما يأمر بالمعروف وينها عن المنكر this is أبو حنيف was presented to him كتاب فقو الأكبر أن إمام was presented to him this issue what do you say about person فيما يأمر بالمعروف وينها عن المنكر فيه تبعه على ذلك ناس فيخرجوا على الجماعة هل ترى ذلك like somebody he says أمر بالمعروف وينها عن المنكر and then people go with him and then they go out like that do you see this قال قلت this is last view which I'm going to expand on when you say do you see this do you see this to be permissible yeah so stop here stop and ponder here this shows that using أمر بالمعروف وينها عن المنكر to use as خروج فيخرج على جماعة this is this is a view that is alien to أهل سنة it's not something they equated with now so now I want to go into the 10th قائد the 10th principle إن شاء الله which is how do you appoint a Muslim leader okay how do we do it now appointing a Muslim leader is done in two ways the first way is الاختيار which is choice and the second one is there is no choice it is force in which through the person comes into power and I'm going to mention يعني each type how much they are the evidence is for it and the I spoke about it so let's talk about the first one which is الاختيار is two ways choice it's basically a حكم it gives to another حكم after him so one leader gives it to another leader after him and that is what أبو بكر did for عمر رضي الله تعالى عنه the second one is اختيار and the choice here is أهل الحل والعكد it's not one person who chooses it's a committee of people who are choosing now they are called أهل الحل والعكد they choose who they think is fit and this is what عمر did رضي الله تعالى عنه for them to choose earth man he didn't choose earth man he made a people called أهل الحل والعكد they were the ones who chose okay and the evidence is for this is the prophet's action these two that I just the first one I spoke about you know اختيار أهل الحل والعكد and the issue of عهد is فعل رسول الله وأبي بكر وعمر ابن الخطاب وإجمع أهل العلم so these are my four evidences the prophet's action أبي بكر's action عمر's action and the consensus you take them all together عبدالله ابن عمر رضي الله تعالى عنهما he mentioned he said قيلة لعمر ابن الخطاب قيلة لعمر ابن الخطاب وستعمر ابن الخطاب ألا تستخلف are you not going to appoint a person and then he said استخلف فقد استخلف من هو خيرون مني أبي بكر أما أبو بكر he said if I choose somebody then someone greater than me did that before me which was أبو بكر so I'm following his footsteps right and if I choose I don't appoint a particular person فقد ترك من هو خيرون مني a person greater than me did that and didn't mention a person and who is that رسول الله صلى الله عليه وسلم the message and أبو بكر and muslim both narrated this there's a consensus that this type of choosing is valid and it's a way of the sharia أبو العباس القرطبي المالكي brought a consensus he said وقد حصل من هذا الحديث أن نصب الإمام وإن لنصبه طريقيني أحدهما احتهادوا أهل الحل والعقد so there's two ways that the leader has to be chosen he said first of all it's a must that the leader gets appointed and the way he gets appointed is by two ways the first one he said أحدهما is احتهادوا أهل الحل والعقد the أهل الحل والعقد are going to do independent reasoning and they choose who they think is fit والآخر and the second one is النصو the text here meaning is to point the person who's going to do it and this is إما على واحد ام بعين one specific person is chosen وإما على جماعة بأعيانها or a group of people are chosen ويوفوض التخيير إليهم and this committee or group of people the matter is brought back to them to choose who they think is fit okay وهذا من ما أجمع عليه سلاف الصالح this is something that the Salaf الصالح agreed upon ولا مبالات بخلاف أهل البدعي we don't give any look towards the innovators في بعض هذه المسائل في بعض هذه الأشياء التي تكلموا فإنهم مسبوقون بإجماع السلاف وإنهم سنعود إلى المساعدة السلاف فإنهم لا يعتدوا بخلافهم على ما تقدم الماور دي يوصف بروتر إجماع بايدو وإذا كلامه وعباس القرطبي is in the كتاب المفهم لما أشكل من تنخيص صاح المسلم بالعباس القرطبي المالي is a teacher of عبد الله القرطبي المفصر وينه is he summarized the أشكل في تنخيص صاح المسلم he explained it is very good الماور دي يوصف a transmitter إجماع إن إقاد الإمامة بأحد من قبله فهو من من عقاد إجماع وعلى جوازه okay and then he's got a long statement in his كتاب أحكام السلطانية also الإمام النووي he says وأجماع is called unanimously in agreement إذا لم يستخلف الخليفة if the Khalifa doesn't choose the person so he first he said it can be done by way of Khalifa he appoints a person or he said it can happen by أهل الحل والعقد choosing a person and he said this is إجماع okay وأجماع and also unanimously agreed upon على جوازي جعل الخليفة making the matter of the Khalifa جعل أمر الخليفة الأمر the issue of the Khalifa is placed between a group of people to do شورا amongst it كما فعل عمر لستة as عمر did with the six people he appointed the same thing أبو زرعة العراقي he mentioned رحم الله he brought a consensus in this issue in this كتاب تثريب so he is the fourth Imam also إبن حجر ونحجر the statement of إبن رمام نووي وقال النووي الخلافة بالاستخلاف وعلى إقادها بأقدي أهلي الحلوة العقد وانت أفرام فعال فعال امام يتكلم أن مفتاح يفعل بماذا سطح ويمكن أن يفعل بمثل أهل الحلوة العقد حسنا أهل الحلوة العقد يفتح هنا ما أريد أن أتكلم are two points أهل الحلوة والعقد are particular people we don't believe that عموم الناس the people the general mass can go and choose we don't believe that no we don't believe that and that goes against what our religion is about إبن نووي وقال بأقدي أهل الحلوة العقد من العلماء المجتهدين والرؤساء the بأع takes place and it happens through the بأع the prejudices of the أهل الحلوة العقد from the علماء المجتهدين ورؤساء the دوسوقي المالكيو يسد لأن العلماء خوم أهل الحلوة العقد تدعو علماء أهل الحلوة العقد the same is أبالعبس القرطل يسد الماوردي النووي أبو زرعة العراقي أبو يعلى رحمه رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة رحمة هل جميع المسلمين يجدونه؟ لا هل جميع المسلمين يجدونه؟ نعم هل جميع المسلمين يجدونه؟ لا هذا شيء أخر another point that I want to mention is أهل الحل والعقد are meant by the علامة ضر أساء أنسائر وجوها الناس you know the other people these people have influence have power ابنو نجيم الحلف he mentioned that الدسوق المالي كيو ابنو نجيم statement I already mentioned it to you he mentions that in his كتاب البحر الرائط الدسوق المالي كيو he says that أن العلماء هم أهل الحل والعقد نووي أصول سيز والسادس وهو الأصح أن المعتبر بيعة أهل الحل والعقد من العلماء والرؤساء وسائر وجوه الناس الذين يتيثروا حضورهم حضورهم those who can come ولا يشترتوا he says there is no condition اتفاق أهل الحل والعقد في سائر البلاد that all of the people of أهل الحل والعقد of all of the lands should agree that's not a must I mentioned that in the كتاب أروضة الطالبين شاقو الإسلامي بنويتيميا also mentions that which is the fourth imam رحمه الله he mentions in his كتاب من هاجسون النبوي the first volume page 527 also ابن مفلح الحل حفيد he mentions that رحمه الله in his كتاب المبدع also الحجاوي والحمبلي he mentions in his كتاب الإقناع في فق الإمام أحمد بن حمبل and also which is fourth volume page 292 and شاقو محمد بن صالح العثمين he mentions in his كتاب شاقو الممتع رحمه الله the fourth volume page 396 so what we take from that is the first way which is الإختيار choice the second way in which the خلافة comes about a person can become in power is a way that's not pleasing in the شريعة but if it happens we have to listen in a bay and we're not allowed to uprise and go against him which is القاهر والغالب what does it mean القاهر والغالب it means he takes the حكم and the willy with strength and power and then when he does that واستتب له الأمر the matter becomes all under his hand okay according to the شريعة he is حاكم وشرعي he's a Muslim leader now he has the rights of the Muslim who came into power by what way by the first way which is الإختيار and there's no difference between the two in terms of how you obey them and in terms of how you listen to them let's check the second when he's a sinner in the wrong way he forces himself onto the people but the listening and the obeying will be given to him as long as he doesn't come on the people that which is disappeared into الله سبحانه وتعالى hasn't he just done خلوج to get into his position as I mentioned to you before يغتفرو في الدوامي يغتفرو في الدوامي ما لا يغتفرو يغتفرو في البتداء ما لا يغتفرو في البتداء يغتفرو في الدوامي ما لا يغتفرو في البتداء because it now it took it took we have to give in to this وليذلك the author of this صحابة رضي الله وتعالى عنهم is evidence for it by the way all the sources I mentioned before from the Quran but which told us listen and obey applies on the which is the one that القهر والغلب because he's now a leader also the the اجماعات I brought the اجماع but all of them applies on that also صحابة عبدالله he mentioned he said شهيد تبن عمر حيث حيث اجتمع على عبدالله عبدالله when the people all came together on عبدالله عبدالله he came through القهر والغلب أن الوضع هدو عبدالله السونسي كتب إلي he wrote to him وقر بالسمع وطاعت لعبدالله عبدالله أمير المؤمنين على سنة الله وسنة رسوله ما استطعت ما استطعت وهدو و أن بانية أقر بمثل ذلك يستطيعوا الإفهم ورأيتkan أبدا عبدالله عمر وزيدبن وحسن وعبدالله كان بذفن أمير ودي وصل وَئَبْدِلَا الْكُارِينْ هذا الشخص عبدالله رأيت هدو بهتف ثم سعيد عبدالله وزيد وحسن شخل ووثن المزيني كان ابن عمر يقوله ابن عمر يقوله لا اقاتل في الفتنة ليس سيارت إلى فتنة وأوصل لي وراءة من غلاب و سأقوم ببقى بعض المثال الذي تفكرة شكراً على سلسل藏وگ المزيني هذا قائد من�وم صحيح الشيخ لباني ينفقده في المسجد من هذه الشخصية إلى شخص ثلاثة قوة الغليل فهذا المزيني يزقون لحال فهذا المزيني يزقون لحال هو المزيني لكن سناثق لباني أكبره集نيا�AT نحن نتكلم بشوائد ، وإمامه أحمد يستخدم هذا العالم كما أبو يعلى أنه حكامة سلطانية لذا يظهر أنه أحمد صوري أثنتيكي وانا أخبرت قبل أن سالي مبنى عبدالله when he mentioned that عبد الملك يبنو مروان أنه أخبرت حجاج يتكلم أن عبدالله يبنو عمرين when he comes to Hajj يعني يستخدمه ويقوم بعمله ويقوم بعمله ويقوم بعمله لذلك يظهر أن فكالسفل يتكلم مع أحمد صوري لدي自由 أسفل يستخدمه من أحمد صوري يمكن أن يخدمه المررم ويمكن هل يجد أن يستخدمه المرز أو أن يفسد حكاية مع أحمد صوري يجد أن يسجد قبل يمكن أن يسجد قبل يستخدمه من أحمد يستخدمه من أحمد صوري ويمكن أن يستخدمه من أحمد صوري لكن إذا أن يستخدم إلى هذا It's wrong for him to do it It's not right لكن now that he's in position of power, he gets all the rights that the other rulers get even if they came through choice. اينا عم. I just want to go back to something I mentioned which is the story of Umar رضي الله عنه that he placed a matter into six people's hands. And then عبد الرحمن الرعوفين. He went and asked the people in Medina about who they think after they chose it. It was two people standing. It was Othman and Ali. And then he went around to ask about it. And then he said يعديلونا بعثمان أحدة فباية عثمان. He said I didn't see anyone who choose over anybody over Othman. So then they gave باية to Othman. So some people took from this that oh wow. That's election. He went around the city and started asking the people. And I want to respond to this and say this is not a proof for you rather. It's against you. Which is Umar he placed a matter in six people. And this actually goes against مبده الدمقراطية. It goes against democracy. Democracy is not restricted to people. It's for everybody. Okay. The second response I want to mention is that He didn't ask the people all of them. He asked only the people of Medina. And the armies and the narration mentions the أجناد and the جيش and the people of the soldiers and stuff. As for democracy again. The matter goes back to the population all of them until the last person's voice. He puts it in the palette. They're going to wait. Third is that this is not an evidence. He didn't ask the people initially from the beginning. Rather, he just wanted to strengthen between who and who. They chose already. But they couldn't move on the issue of who. So then they went to those selected people and they asked them. And they got the response from them. Also. Did not make his decision based on what they said. Necessarily alone. Of course, he had the final saying came back to him. Okay. And he chose who he thought was fit. And he based it on his view. So this again is not a proof to say that it is allowed. And the إجماع before. I used the أهل السنة والجماعة. I mentioned the سحة بيع أمامة المتغلب. Is the call of Imam Ahmed. Remember. ومن خرج على إمام من أيمة المسلمين. وقد كانوا اجتمعوا عليه. وقروا بالخلافة بأي وشن كان بالرضة أو بالغلبة. فقد شقة هذا الخارج عاصل المسلمين. وخالف الآثار على رسول الله صلى الله عليه وسلم. فإن مات الخارج عليه مات ميتة جاهلية. ولا يحل قتال السلطاني. ولا الخروج عليه لأحد من الناس. فمن فعل ذلك. فهو مبتدع على غير السنة. عالي بن المديني. أصد سيب إبن بطال. أصد أهل السنة مجمعون. أهل السنة. أهل السنة. على أن المتغلب. That the one who forcefully takes over. يقوم مقام الإمام العدلي. They will take the place of the ruler who is just. في إقامة الحدود. وجهاد العدوي. The people are going to go with him in battles. They are going to fight behind him. Capital punishment. He does them. وإقامة الجمعات. جمعات. وعياد. وإنكاح ملا ولي لها. And the woman who has no guardian. He becomes the will for her. إبن حجر. He brought that statement of. أوه. He brought the statement of. إبن بطال. And he affirmed it. إبن قدام. He said something like that in his. كتاب اللومع. إبن أبي زيد القيرواني. He said it in his. عكيدة book. اوه. إذا. أفضل محمد ر. أبن يصك. أدورة الثانية he says. آلمة مجمعونة. إمامة الإسلامين. يونانموز. إيونانموز.ئن إيونانموز. الإيونانموز. اسم. من كل مدهب. من كل مدهب. عن ممدوز. على أن من تغلب على بالد او بلدان. له حكم الإمامي. أيها أو كبائية. أو طولار. هلسااااااااااااااااااااا. إذا كانت في مكان جداً، رغمتها لم تكن تستطيع أن تكون لها لأمام المشاكل حسناً، ما أنت تفعله حتى الآن هو أن تقوم بجميع هذه 10 مقابلات التي كانت مهمة جداً لتالي من التفكير ويعتقد أن مثل ما قد أخبرتك الكثير من المشاكلين يجب أن يصدق هذا المشاكل هو أنهم تفهم مجرد من المقابل ويقوم بشكل أجيماً على حالة ذلك، حقاً إذا كنتم نذهب إلى المساعدات التي أوجد now I'm going to go into the Shubu hat ا소بت المهمات والسؤالات التي لها ل必 alive for you subway of a range of different topics and some we've kind of briefly touched on and we're gonna go into a bit more detail collecting it's important for people to bear in mind these principles and I'm sure you can keep in mind them and bring them back to the principles, which you've taken a long time to go over because there are so many evidences for them ويجب أن يكون هناك قلعان ، سنة ، أجمعات ، ويجب أن يكون هناك أجمعات ، فأنت تنتهي للمساعدة الآن ، سأذهب إلى بعض الأسئلة التي تأخذها ونرى كيف يفتح لك المساعدة التي تجمعها الكثير من المكتبات. فأسألت أسئلة الأسئلة ، هل نحن أتبع أن نابع ونسمع المسلم بالمسلم في كل شيء؟ سأقوم بأولاً أنك ستبدأ الشبهات. نعم و ستذهب إلى الوصول. و ما أريد أن أقول is that الناس يجب أن يفهم بأن الشبوحة لم تتمكن. The aim for us in Sha Allah is to give comprehensive answers that if a new shubha comes, you in Sha Allah will be able to respond to it because of the principles that you took which took so many hours and now the shubha as we respond to them it gives you that melaka the ability and strength to know how to tackle these points in Sha Allah and that's what it is. To be honest speaking if we just stop the podcast now we don't we need to even enough we've proved this issue خلاص and we've built a solid foundation we're now entertaining their doubts and responding to it Allah tells us that this shaitan sends revelation on these people it's the same shaitan who sent revelation on the أبو جهلين أبو لهبين and other people sends revelation on these the innovators of the time of the self who were propagating these concepts now the shaitan that was sending revelation to them is the one that's doing it for these innovators today that we're seeing so we have to understand that the people are going to keep doing this they're going to keep و دي ذلك one statement the people of innovation every day they are upon a new doubt a new speculation they're going to bring to the table but the truth is if you really look deeply into it it's just it's decorated speech for you if you really look through it it's a small screen you can really respond to it a beginner's Salafi is able to respond to these issues إن شاء الله تعالى especially if he understands the principles exactly that's very important so إن شاء الله تعالى without any further ado okay let me respond to your question I'm going to now have to break down إن شاء الله تعالى it's going to take another a while إن شاء الله تعالى but I'm going to break down the leader and I'm going to categorize the types of leaders there are and then I'm going to also talk about how to deal with each situation of the leader and then we get to the bottom of everything إن شاء الله تعالى I am no way shape or form trying to just give you a quick answer and then move to the next point because I would have done that on a normal podcast session but this situation has called for it it's a lot of time I'm honestly sitting here I've been sitting here for a very very long hours and I'm willing to sit here for even more hours if it's necessary in order to expand on these points so the leader we divide him the leaders we divide him into two okay we look at the leader we look at his actions that he does in and within himself so we look at his actions this leader he's action that he does his actions are five things each of those five there's a way to deal with him those five fall under looking at his actions that he does in and within himself the second type is things that he commands and he prohibits and إن شاء الله تعالى we're going to mention a few of those points شاء الله regarding so let's start with the first one which is the leader actions that he does and how do we deal with him the first one is this leader is doing واجبات and he's doing مستحبات he's doing the obligatory acts and he's doing recommended acts he's doing acts of طاعات what are upon the people to do in this situation see that's the type of leader what do we do in this situation that's how I'm going to be talking in شاء الله تعالى with you following what we do here is that we love him we aid him we appreciate what he's doing because of the آية والمؤمن هنا والمؤمنات و بعضهم أولياء و بعض يأمرون بالمعروفي و ينهون على المكر the ayah 71 صورة التوبة he's doing واجبات و مستحبات we love him we admire him the second one is he's doing مباحات he's doing things that are permissible it's not recommended it's not dislike it's not حرام it's مباح do it if you want you don't get rewarded for it leave it you don't get a reward or sin for it and nothing this one لا يجب ولا أن ولا براعا it doesn't necessitate allegiance and it doesn't necessitate disassociation okay we don't love a person for doing something مباح okay مباحكن for example يعني eating showering things like that are مباح in the context of a ruler do you have any examples so the leader for example eating if he eats okay or if he buys himself a house or and the things which are مباح okay we're not going to love him or hate him for it now i need to mention and we don't hate him for it and we don't like him for it a lot of people today are critiquing and criticizing the leader based on things which are مباح for example he's got a big house a nice good house he's living that type of life as long as that wealth hasn't been taken from wrong and oppression and it hasn't been stolen from the people and that's مباح because the prophet صلى الله عليه وسلم said to us in حديث كله وشربه ولبسه وتصدقه eat drink where you know dress yourself with وتصدقه and give في غير إصراف ولا مخيلة without going overboard okay and without doing out of arrogance so the only أحمد يبنحب النارية داتنا أبو أبو خاري ترانزمي تليم وعلاقنيني صحيح شغل الباني يعني يبيني تبي حسن in his صحيح الجامع also ابن عباس said the same thing which is كله ما شئته اما كل ما شئته eat whatever you want ولبس ما شئته wear whatever you want as long as what there's two problems here don't go overboard and don't go arrogant okay so if the leader doesn't do those two don't like him or don't hate him for it yeah and now I want to go into the third he leaves off the مستحبات the recommended things and he's doing things which are disliked yep two situations now if this is restricted to him that he's only doing these this thing which is leaving off the مستحبات and doing the disliked he's doing the مقروهات it's restricted to him for example he's leaving off praying قيام الليل or he's leaving off reciting القرآن or he's leaving off praying voluntary prayers that's leaving مستحبات right yeah or he's doing things which are مقروهات for example such as when he prays الصلاه he prays افترا شو اذرا عيني he puts his whole arm on the ground which or he's doing تعجيله صحور he's حيث تنين صحور and he's delaying the فطر the full or within his personal life yeah in his personal life it's only restricted to him yeah no it doesn't involve other people this situation what do we do and how do we deal with him in this situation because it's restricted to him it doesn't involve any person in this situation فلا يترتبوا على ذلك انقارون ولا تأتي there's no sin upon him okay and there's not even انقار on him on this issue okay because leaving the مستحب and doing the مقرو is not a معصية as long as he doesn't believe lacking as long as it's just I'm really actioned but if he believes that the you can leave of the مستحب okay or that it's good to leave of the مستحب or he believes the dislike he doesn't he doesn't he feels like it's good the disliked then this is a problem it now turns into عقيلة the related issue it's another issue but merely فلا يترتبوا على ذلك انقارون ولا إثمن okay ولا تأتي what about if this is not restricted to him اتعدى تركوا للمستحب وفعلوا للمقرو إلى غيره it's involving other people now for example he's delaying a prayer where he leads the people right right yes okay because he delay the prayer but there's you know there's like there's a he's leaving the virtuous time and he's going towards the time which is disliked but this involves other people or he's leading the and he's doing افتراش وذراعين and he's leading the people and now other people going to start taking it from him in this point he's advised وفقضوا بيض الشرعية the way that the شريعة sent which we already discussed اويتها you advise him you talk to him you remind him of الله تبارك وتعالى and then you you do that okay the fourth صورة is he's doing حرام the fourth type of ruler is that he's going to be he's doing حرام okay he's drinking alcohol he's coming in zina but what he's doing is حرام and it's this ما أصيح has not reached كفر okay it's either ميجسين or ميناسين or he's doing انهيشن as it's still only in his personal life yeah okay he's doing ميجسين or he's doing no he could be both he can he can be doing it and or it can be affecting him a lot or it can be affecting other people okay but it's actions that he's doing he's not commanding it no no no command we're going to that yeah that's what I mean so here he's he's doing محرامات whether it be بداع which are مكفرة or he's doing ما أصيح like كبائل and صغائر whether it's restricted to him or whether it involves other people what should the people do in this situation there are three things that شريعة set for us they have three responsibilities on us now when the leader becomes like that what is the first number one we dislike what he's doing okay we dislike it and we advise him in it privately we speak to him and say what are you doing rectify this and we do it in gentle with a sincere intention we make dua'a for him the الله تعالى يعني يعني rectify this situation and the evidence for this is that the Prophet told us عليه الصلاة والسلام in the hadith that I mentioned before حديث أمو سلمة where the Prophet said ستكون أمراء they're going to come leaders but تعرفونه وتنكيرونه you'll see things that you recognize are good or things that you'll see that is evil so you saw this you see what he's doing you reject it then you're safe so you reject this you're not going to like it you don't accept it and you advise him if you have the ability to do so the second thing that you need to do is الصبر patience في حق من تعدى إليه ظلمه وجوره if his transgression is reaching you now he's lashing you he's beating you he's taking your world he's this the Prophet said من كريه من أميري شي أنفل يصبر عليه anyone who sees from his Amir that which he dislikes then be patient upon it the third إن شاء الله و تعالى is the third right that's connected to us according to his leader who's يعني he's doing sins hasn't reached kufr he's doing innovation hasn't reached kufr is that this does not necessitate that he leads his authority goes and nor does it mean that we're allowed to uprise against him and go against him do خروج and he also doesn't necessitate that or it doesn't allow for us to say we're not going to listen obey him at all rather we have to still obey him in the good that he commands us and I mentioned that حديث of سلمة بن يزيد الجعفي where he said يا نبي الله و رفت الله أرأيت إن قامت علينا أمراء يسألون أحقاهم و يمنعون أحقنا if there comes leaders who ask us for their rights but they don't give us their our rights what should we do the Prophet he turned from him three times right and then after that الأشأة عثي من القيس جدابه who he pulled him down and the Prophet said اسمعوا و أطيعوا listen and obey him فإنما عليهم ما حملوا و عليكم ما حملتوا أليما مصمر رفت ذلك yeah and you brought also more evidences more than that in the principles in the principles yeah the fifth type of leader in terms of his own action which is the last is that he's coming with speech or he's coming with actions which are كفر okay what should we do in this situation two things we do okay the first thing which we advise him privately with قضواب الشرعية the way the Sharia are sanctioned we advise him we talk to him we say what are you doing if he repents فريلة الحمد والمنا the second point is if he's consistent upon the sin sorry the كفر if he's consistent upon the كفر and he refuses to go back from this and he's consistent upon it then we go against him we remove him from his position but there are things that we have to adhere to in order to remove him from his position okay go on the first one is this thing has to have come from him this speech and this action has to be كفر as the Prophet said يِن حَدِي أُبَادِسْ وِنُصَامِتْ رَيْتْ إِلَّا اَنْ تَرَوْ كُفَرًا وَإِسُوْ إِسْ كُفُرًا وَدِدَالِكَ شَيْغَ بْنُعْثَي مِن he said اَنَّا عَلَمَ كُفرًا لَا فِسْقًا we have to know that this is kufr not fisq he said this in شرحور رياضة صالحين the second one is this has to be out in the open everyone can see it it's not something you looked at in the window and you saw him doing it no something out in the open because خطابي statement he said بواحن what does it mean he said ظاهرًا بادين وذلك he said that the Arabs they say he said it's when you come out and you mention it in the open also the word بواح also means it also doesn't have no interpretation if there's other difference of opinions that's not so that's a condition the second the third condition is which is what I already mentioned it's that his kufr has no interpretation based on the other opinion that خطابي mentioned the fourth condition is we have a proof for it okay as the prophet said the other condition that we have to come that has to be there in order for us to go against this non-Muslim one is that the Muslims have قدرة ability and based on the ayah we have to have the ability to remove him if there is no ability then it's not obligatory for us to go against him and we have to look at if we go against him now what is the مصالح and the مفاصد we have to weigh it because if we go against him and he brings a greater harm then it's not permissible the sixth one is which is what I already mentioned اللي يترتب على إزالاتي that it should not lead to a greater harm okay those are the six points I mentioned seventh one is أن يكون النظر في ذلك لأهل الحل والعقد the people who make this decision are not the عامة للناس أهل الحل والعقد are the ones who make this decision the أمارات the أجهاء the علامة they're the ones who make this decision they're the ones who determine it it's not كل من هب ودب I'm sorry I'm a disbeliever now we're going to go to the last one which is the leader in terms of what he commands and what he prohibits so is the first part understood yeah the first part is basically what the leader is doing his own actions and he broke it down into five now we're going to go into what he's commanding the people and he's prohibiting from them yeah here in شاء الله تعالى is different forms the first one is he's commanding the people to do something which is واجب okay like he's telling them do صلاة go pray صلاة ضخور or he's telling them to do something which is give the zakat or he's telling them to stay away from something which is حرام like ريبا and شورب الخمر this one he has to be obeyed yeah and the obedience here becomes even more because it's too حق that are on top of each other there is of course the خطاب الشارع الله تعالى talking to you and his messenger that's one and then there's the خطاب أمر الحاكم the leaders without telling you to do it so it's two of them it becomes even a a higher level the second one is that he's commanding you to do something which is مستحب okay this is not obligatory okay and what do you do in this situation this is broken into two if he's commanding you to do something he's commanding you telling you to do it and it's مستحب it's two ways the first one is that his command here is in a recommended manner do it you know that's nice or he's prohibiting you from something that's disliked but you know what على which it تنزي without doing إلزام on you he's not saying stay away from it he's just saying it's better to stay away from it right then this لا شك ولا ريب it stays as as it was originally as it was originally because that's what he's doing and that's how so خطاب الشارع and the خطاب أمر الحاكم are both the same so no problem and Alhamdulillah there's no issue okay but the second situation is what he's commanding you to do in a forceful manner something that the شارع made recommended for you or he's prohibiting you from something which in a forceful manner something which is disliked in شريعة that is not حرام what do you do in this situation and what is the in this situation that which seems is that you have to obey him you have to do the مستحب and it is حرام for you to do the مقروه because from the angle of لكن what منجي هتي أمر الحاكم from the angle of the حاكم not because of خضاب الشارع of course from the شريعة perspective he's still مستحب and it's مقروه because why because of the حديث the professor أسمعه وطاعه على المر المسلمي فيما أحب وكره ما لم يؤمر بمعصية you have to listen and obey him as long as he doesn't come on as well a sin and he's what he's come on he has here he's not a it's not a sin yeah correct it's not a sin he doesn't constitute a sin so we have to listen to him there are many أولامان but I'm not going it all about sure sure the third thing is that he commanding you to do something مباح or he's telling you to leave of something which is مباح and يأمر بفعلي مباح he's commanding instructing you to do something which is مباح or he's commanding you to leave of something which is مباح this one إن شاء الله تعالى it is obligatory for you to obey him because of the evidence that I mentioned is it a sin no so you need to listen to him you have to obey him if this thing is what if it's مباح it becomes obligatory for you to do it the fourth one is he's commanding you to leave of something which is مستحب or he's forcing you to do something which is مكروه okay these are two situations he's commanding you to do مستحب or he's telling you to leave of the مكروه when there is no مصلاح here there's no apparent مصلاح so for example he's commanding you to leave of يامول ليه or he's commanding you to leave of praying the سنة سنة النور رواتيب or he's commanding you to leave of fasting يامول البيض or he's commanding you to leave of fasting Mondays and Thursdays or he's commanding you of to leave of reciting the Quran and other than that from them مستحبت or he's commanding you to do something which is مكروه he's telling to do something which is مكروه so he's commanding you to what to delay the صلاة from the أول وقتها at the beginning of its time or he's telling you to raise your voice in the masjid or he's telling you to حيست النسحور he's telling you to the or he's telling you to delay the فطر our mother إفطار in رمضان or other than that from the مكروهات what does this issue go back to this issue goes back to if what he's commanding you there's a مصلح which is راجح you have to obey him if there is not a مصلح which is راجح the strongest opinion is that it is it's not it's not obligatory for you to obey him you don't have to obey him because it could turn into اي معصية and also this view is the same when it comes to the parents your mother and father it's called it's discussed this issue this one goes back to because the first type was without a مصلح right the second one is that يعني it's a مصلح then you have to do it then if there's a مصلح that's apparent that you can see then it seems like و العلم عند الله that the حاكم so this is what i'm going to say the حاكم he's not obeyed in leaving of the مصلح and doing the مقروه if there is no مصلح مصلح راجح in doing in sorry in leaving of the yeah i understand in leaving of the مصلحب or doing the مقروه yeah for no reason or no apparent reason that you can see then it sticks to the original ruling of this being مصلحب you can you should do it and it sticks to the original of this being مقروه and you should stay away from it the fifth is he's commanding you to do an action or he's commanding you to leave an action in a مسألة which is اجتهاديه there's a difference of opinion in this issue then لا شكة ولا ريب it's obligatory for you to obey him okay okay أرمام أب العباس القراء في الماليكي يشهد رحمه الله تعالى also ابن أب العز الحرف يشهد شيخ الإسلام ببنو تيمية مرعي القرمي الحنبي يشهد سليمان الجامل الشافع يشهد أخبار يشهد حتى لو you believe that it's a matter it doesn't matter for example he says نقاب is not allowed in this country yes and he's told you that and you believe نقاب is a matter but you you should you have to obey him بي نعم if the issue is a matter and that's part of your obedience yeah it's a مسأل it's اجتهادي اجتهادي اشو and he commands it and he needs to be followed okay he needs to he needs to be followed and adhere to now I want to go into the last and final one which is he's commanding you to do an action he's commanding you to leave off a وجب or he's making you do something which is حرام there's three things that you need to do in this situation number one don't obey him in this issue okay by leaving off that which is وجب okay or doing that which is a sin you're not allowed to because the Prophet ﷺ he said فإن he said the Prophet ﷺ he said فلا طاعة اللي مخلوق في معصية الخالق or the حديث فإن أمر بمعصية فلا سمع عليه عليه ولا طاعة if he commands you to do sin then you don't listen and you don't obey him in that the second thing that you have to remember in this particular situation you do is this does not mean that he loses his willaya and he doesn't mean that you don't listen and obey him at all you just don't do it in this particular issue okay and you have to remember the إجماع that I mentioned from ألمام النوي و أما الخروج عليهم و قدالهم فحراموا بإجماع المسلمين وإن كانوا فسقة ضاليمين و قد تظاهرت إلى حديث بمعنى ما ذكرت وأجمع أهل السنة على أنه لا ينعزل السلطان بالفسق because إجماعه the second and the third one is this makes it obligatory to advise him privately so I have to advise him these are the way that we look at the leader and how we deal with all of those situations that's beautiful so five in the first one which is the actions that he does in and within himself those five and how we deal with him and what he commands and he prohibits those six ways that's an answer to the question that you asked me the very comprehensive answer and I really appreciate that does it matter which those five different types of rulers so what will in terms of his actions and then the six things that he's commanding and forbidding you does it apart does it matter if we what kind of mix happens like for example you have a ruler who's commanding you that you can't wear the niqab no one in this country can wear the niqab so this normal circumstances means it's an ishti hadi issue we have to obey him what if he's a fersik if he's a dhalim does that change anything no he just as I said to you if he's a fersik and a dhalim and he commands you something which is good you listen to him wherever he's allowed to command you which is not a maasia because it's not a maasia for him to tell you to not to do ishti hadia rather the scholars they mentioned ishti hadia he can cut them he takes it out of being ishti hadia anymore in that land okay this is where we really want to bring a lot of the questions so I'm going to challenge you on this for example the ruler wants to see the the women's faces he seeks pleasure in that and he says no one wearing the niqab in my country and we have to obey him in that okay why I want you to understand is that we don't know that his intention okay we don't know his intention and what he's got in his heart but what I'm speaking about is you see I tend to see this a lot because someone might look at that example saying no that example is not right because they might think and believe that the niqab is not a maasia ishti hadia actually okay some people might believe that and that's why I'm saying that I like to make it general you like to do principles and principles because examples can be differed upon is this a maasia ishti hadia or not because the صاحب المراقي he said وَشَأْنُوا لَا يُعطَرضُ المِتَالُ فرضو الاختماعه يعني sometimes people can repel a principle based on an example they don't agree with so that's why I'm not very skeptical of that particular example that you might break because some people might not agree with me that is ishti hadia issue they might say no this is not ishti hadia issue actually كلقة إشو okay and the only time we don't obey or him or in what he commands or forbids is if he's the fifth type which you mentioned which is a kafid and he's clearly manifested his kufr in which case it doesn't matter we don't have to obey him in anything right yeah he's a kafid he loses his position okay okay fine understood okay I'm going to go on to another question now and that is someone says I don't reject the أحديث نجمعات that you bought in the principle section I'm with you I follow all those أحديث I don't want to reject them but you're misunderstanding who they apply to these أحديث only apply to the خليفة who rules by the book of Allah and the sunnah of his messengers صلى الله عليه وسلم by the shari'a and the reason for that is because at the time of these narrations and that's at the time they sell of this was the only form of governance known at that time and therefore we have to understand the statements in their correct context what do you say about that okay this issue goes back to حديث right yeah حديث صحيح مسلم حديثه أم الحصين where the professor الله عليه وسلم he said إن أمر عليكم عبد مجدع يقودكم بكتاب الله يفسمع له أطيعه صح in english if if a slave has been placed over you and this slave is يعني عبد مجدع a slave يعني limbs are يعني amputated يقودكم بكتاب الله but he's what he's taking you by the book of Allah تبارك وتعالى فاسمعه له أطيعه listen and obey him he specifically mentions that bit that's the you're right so i have that i was gonna come to that as well he specifically mentions he rules by the book of Allah then listen to him or he didn't say then but listen to him and obey him so this is something they say that even they say that he's a muslim right no i've actually got a student in the site 4192 i've got a different one he says if an Ethiopian slave is appointed for you over you who rules according to the book of Allah then listen to him and obey yeah that's what i have as well as i mentioned okay اين أمرا عليكم عبد مجدع يقودكم بكتاب الله فاسمعه له أطيعه صح yeah so the response to this إن شاء الله يتعالى is two things okay the first thing is do you believe that the ruler who rules by other than الله سبحانه وتعالى is sent down is a muslim yeah for the purpose of discussion yes we're gonna have to say so you don't believe he's not a muslim no we're talking about a muslim ruler okay so if you're saying that you believe he's a muslim and as a muslim i'm not listening to him يعني i'm not listening to him as a muslim because the hadith shows that the one who doesn't rule by الله سبحانه وتعالى sent down he doesn't have the rights to be obeyed and heard yeah and not just this hadith all of the hadith you mentioned they're all in the context of the the shara'i governance system that's what was known at that time it's not now capitalism and marxism and secularism so شاهد let's look at the hadith the hadith says in أمرا عليكم عبدٌ if a leader is being placed upon you عبدٌ مجدعٌ يقودكم بكتاب الله who judges you by the book of Allah فسمع له وأطيعه you took this issue from a delala known دلالة مفوم meaning you've understood the logic of the hadith is not saying that the hadith is not saying don't listen to a leader true who doesn't judge by the book of Allah سبحانه وتعالى doesn't say that you've under it's a reverse understanding that you're using you're using the you're saying that the reverse understanding is that if he doesn't rule by the book of الله تعالى then don't listen to the prophet صح yeah okay مفوم المخالف is a weak type of دلالة especially if he goes against a منطوخ يعني if a direct statement of the prophet صلى الله عليه وسلم and a مفوم مفوم is an understanding that a reverse understanding that's been taken from it I give you an example everybody stand up except محمد so there's a منطوخ in my statement and there's a مفوم the منطوخ of my statement is clear is everybody stand up except زيد او محمد او محمد yeah the the مفوم of it is no one زيد you're not allowed to stand up you're not allowed to sit down زيد you're not allowed to sit down yeah everybody stand up so زيد you're not allowed to stand up okay زيد you're not allowed to stand up محمد you're not allowed to stand up that's a مفوم yeah okay مفحوم is not what was said is about what you necessitated from the person's statement صح yeah so be consistent in this because when I asked you what was the proof for it اجمع you bought this kind of example but I didn't just مفوم المخالفة yeah I didn't say just مفوم المخالفة is my evidence I also brought a منطوخ for it which is وما يشاك الرسول مفهوم المخالفة بايتساف كنو بيان أفضل okay I'm saying مفهوم المخالفة is going against ممطوق of the Prophet عليه الصلاة والسلام which one which is او that حديث that I mentioned regarding the Prophet صلى الله عليه وسلم يساعد يعني where he commanded صحابه صلى الله عليه وسلم تعالى عنهم that if there is an individual who is placed upon you who is tyrannical who beats you that listen and obey him يعني if you whether you recognize what he's saying or what you all you know what he's saying what he's saying يعني if you whether you recognize what he's saying all of those narrations that I've been mentioning from all this time all of those narrations are منطوق they direct this is كو دلالة مفهوم المخالفة مفهوم المخالفة in opposition to a منطوق which one do you give presidents to of course the scholars they say انت تعارض when they seem to be going against each other when you study the chapter صول الفخ known as التعارض والتراجح you study that المفهوم is not given precedent is not given المفهوم is not given precedence over the منطوق the منطوق is given precedence that's the first response the second response is this statement of ما قادوكم بكتاب الله okay what can be understood from it is okay is that when he commands you by the book of Allah in other words as long as he's not telling you to do something which is a sin which we already spoke about which it takes us back to the point of before لأطاعة اللي مخلوه في معاسيتي الخالق the second understanding the sorry the third response I want to give here إن شاء الله تعالى is by the way that second understanding I gave is not from my own pocket الأثرم and a سندي الأثرم who is the student of ألمام أحمد ابن حمبل in his كتاب ناسخ الحديث ومنصوخ he's the one who took the understanding from it that it means يقود كم بكتاب الله he said it is إشارة إلا أنه لا طاعة له فيما يخالف حكم الله تعالى that you do not obey him in that which is an opposition to the rule of Allah he's not the only one who said that a سندي also said that in his حاشية of سن النسائي that's good the third response I want to give to this إن شاء الله تعالى because I'm not going to give only one response I'm trying to respond from many different perspectives is that يقود كم بكتاب الله is known as خارج مخرج الغالب خارج إش مخرج الغالب and the علم مخرج الغالب فلا مفهوم له anything that comes out مخرج الغالب there's no مفهوم for it like when الله said in the قرآن لا تأكل الربا اضعافا مضعافا do not eat ربا اضعاف multiple times you this is خارج مخرج الغالب you can't say oh I can eat ربا once or twice as long as it's not اضعافا مضعافا just explain that a little bit that principle for the people in English so I'll explain one آية الله say سبحانه وتعالى the type of women you're not allowed to marry حرمة عليكم أمهاتكم بلاتكم الله mentions the women when not allowed to marry and إلي الله تبارقة عليه mentions he said ورابائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهنا فإن تكون فإن لم تكون دخلتم بهنا فلا جنح عليكم الله mentions here سبحانه وتعالى that from the women when not allowed to marry or the women that were not allowed to marry is the woman who has a daughter you married a divorce or a widow why she's she's got a daughter the minute you marry the mother you can't marry that daughter ever okay but thing the thing in this I it says it says ورابائبكم اللاتي في حجوركم the women who are in your house in your inner chamber who lives with you here you buried a woman her daughter the higher mentions you're not allowed to marry the women whose daughters live with you so does that mean if I married a woman and her daughter never lived with us I can go and marry her daughter no خرج مخرج الغالب يعني the majority of the time is that the mother's going to have her daughter with her right right right do you understand my point yeah and that's what الامام ابن كثير رحم الله تقف from the آية ورابائبكم اللاتي في حجوركم he says رحم الله تعالى he said فجمهور الأئمة the overwhelming majority of the scholars are upon على أن he mentions على أن الربيبة that the الربيب من the women حرام سواء كانت في حجرة الرجولي أو لم يكن في حجره وقالوا they said وهاد خرج مخرج الغالب فلا مفهوم له and if it's مخرج الغالب that way what is this مفهوم that you take do you do the letter مفهوم that you take from it from it مخرج الغالب you can't do مفهوم from it are you there yeah so and even صاحب المراقي he says أو جهل الحكم أو النطق جلب للسؤل أو جري على الذي غلب يعني if it's a مفهوم taken from a مخرج الغالب is wrong baseless if you want to read more into this go to the كتاب الإحكام في أصول الأحكام the third volume page 100 by الامدي it brings it اجمع he says اتفق القائلونة بالمفهومي على أنه كل خطاب خصص محل النطق بالذكر لخروج مخرج الأعمي بالأغلبي لا مفهوم له and I'm just agreed upon المرداوي transmit the كلام of الامدي and he says it as he is في استحبير and he doesn't object to it يعني he agrees with it it just shows again the importance of knowing all the sciences in the religion and bringing it all the principles together when understanding النسوس الوحيين okay I want to go back now though I still want this particular point I still want to stay on this because it's a very important point so you I believe you believe that these are حديث that we mentioned previously they apply on the one who rules by capitalism communism secularism marxism marxism as long as he's a Muslim I remember this issue of other than الله سبحانه وتعالى سنداء and that's why I keep saying to this person are you saying this are just simple question I asked the person I say are you say he's a kafir if he's a kafir it's a different discussion we have another discussion okay do these things make a person a kafir I understand I understand if you're saying no I don't believe he's a kafir I believe there's a sinner by doing this okay then I mean you're both going to discuss are you allowed to go against an oppressive Muslim leader خسين بلاعز okay and that's where the hadiths come and you've proved that have you got one or even one or two of those a hadith that you mentioned previously that clearly mentioned the ruler ruling by other than the sunnah for example yeah all of the the one who's doing oppression and he's oppressing you he's not he's not getting the oppression from the Qur'an of the sunnah and when the Prophet he said أسمعوا وطاعتوا على المرء المسلم فيما أحب وكريها يعني listen and obey the Muslim leader in that which you love or dislike and he said what you dislike is not from the religion he's doing things that are oppressive yeah that's the oppression that he's doing on you but in terms of the system of governance that he's using the shari'ah that he's using to rule these evidence are general as I said to you and it's unrestricted saying listen and obey and everything the only thing that he said ما لم يؤمر بمعصية as long as he doesn't command you that which is a معصية فإن أمر بمعصية فلا سمعوا وطاعة حديث بقري okay if he commands you to do something which is a معصية then don't obey him in another hadith the Prophet said ما امركم بمعصية فلا تطيعه so this even this hadith can be understood in that way as well يقودكم بكتاب الله which is إنما طاعته في المعروف يقودكم بكتاب الله is like that السبن والطاعته على المرء المسلم فيما أحبه وقريه ما لم يؤمر بمعصية فإن أمر بمعصية فلا سمعوا ولا طاعة we can understand it as that and that's what I mentioned one of the views of the responses in this issue is okay because remember the the إجمع I keep mentioning the إجمع on this issue you know I'll have to go against a Muslim leader just because he's doing oppression okay وذلك ألمام ابن بطال إن شرح سحل بخاري ودريسي احتج بهذا الحديث الخوارج this حديث الخوارج used it ورأو الخروج على إيمة الجوري والقيام عليهم and they use this حديث and it's likes to go against a Muslim leader عند ظهور جوريهم when the oppression is clear والذي عليه جمهور الأمة أنه لا يجب القيام عليهم ولا خلعهم إلا بكفرهم بعد الإيمان وتركيم قامة الصلاة وأما دون ذلك من الجوري فلا يجوز الخروج عليهم أني أنت ينوري رحمة الله سبحانه وتعالى okay I have an understanding from Imam An-Novi who obviously explains صاحي مسلم and he has an explanation of this one of these حديث that you mentioned حديث number 1854 he said the meaning of this حديث is that it's not permissible to rebel against the Khulafa due to their ظلم or fisq as long and it's a bit I want as long as they don't change anything from the principles of Islam so the people on the other side they believe that this is saying that as long as he's ruling by the Sharia okay what I want you to understand is that Nowoui is the evidence in and within himself no is he transmitting a اجمع here he's not he's giving us what he understood right yeah so before we even go into explaining what he means by the way he's not said anything wrong here by the way okay okay but before we even go into his statement we first have to understand يا أخي we have أديله here we should know how to deal with these things first of all bring me the دليل and then how Nowoui understood the evidence okay that's the طريقة that we do Nowoui by himself can we call it's it's it's wrong is so this service to the to the religion الله to do that what am I what am I doing I'm bringing the حديث I'm bringing the آية and then I mentioned it أعلم I agreed with me and if it's a consensus I'm saying الحمد this is my اجمع and that's what I appreciate from the other party I'm saying to the other party الله this whole the issue can come to an end if you can just bring us one دليل where the prophet said it's permissible for you to go against our president Muslim leader خلاص قد يرامر لي فيه تستفيع we will say it's a مسألة اجتهاديه اختلافية لا بأستخوره إن شاء الله and everybody will why are you holding this and scratching this issue and rubbing your hand against this one and he go to where the issue lies where bring you a حديث صحيح صريحه متواترة that are saying to you don't and you're saying here no but I have this حديث and you're bringing it out from يعني far place and you're using and he doesn't even show what you're saying what does that really show to you what does that prove to you it proves to you that this person بضعة ومسجد and when he has on board is يعني far fetched now a statement here رحمة الله و تعالى are you saying he's making تكفير of the Muslim leader who changes the rule of الله تعالى تعالى I'm saying that he is saying that these حديث you mentioned they only apply to the one who rules by the شريع because he said as long as they don't change anything from the principles of Islam the principles for Islam can be كفر it means that he leaves a fold of Islam I'm saying to you are you saying that's what I see I just want to make it easy so before we go to the calam let's understand something are you saying if a person doesn't rule by what Allah sit down he's a careful is that what you're saying no I'm I'm at the position that no he's not a careful otherwise we'd have been be having a different discussion okay are you saying he's a yes so I'm telling you if that's what you're saying they were not allowed to do خروج on him by اجمع no we transmitted that اجمع for you because he's a sit up according to you know who he is a he here and always calam رحمه الله تعالى is in the context of when he's talking about لاما صلو leaving the صلاة leaving the صلاة is changing the biggest thing to change the religion it is after you after you you say لا إله إلا الله شد محمد رسل what is greater than صلا what is greater than what we're saying you you've left the fold of إسلام you've changed the دينة بالإسلام so he's actually talking about a ruler who who becomes حديث right he said قال لاما صلو leaving the صلاة is the greatest thing of a person changing the قواعد الإسلام yeah beautiful okay and also the issue of يعني they would go against ruling by the book of الله there are many evidences the Prophet صلى الله عليه عليه السلام and he told us that there's going to come leaders حديت حديث where the Prophet said that there's going to come a people لا يستنون بسنة they're not holding on to my sunnah ولا يهتدون بهدي they're not taking my guidance as their guidance the حديث even mentions وقلب they're heart are like the قلب of شيطان now and the صحاب is حديث رضي الله and specifically he asked the Prophet what should we do in a situation like that and in that حديث which is very famous حديث the Prophet صلى الله عليه عليه السلام he said يعني وإمضوري وظهرك وأخذ مالك even if your back is lashed or your wealth is taken from you so it's very important you understand that point yeah and it is not taken from the book of Allah he's not going to take from the book of Allah when he reads it to oppress the people or to wrong the people okay now you've bought something which really does prove your point because you said it's not going to be upon my sunnah which is really the crux of the discussion here about ruling by other than the Sharia you got upon them though the حديث is weak where's the narrated first of all the حديث is narrated in صحيح Muslim okay there's two narrations for this حديث one is authentic but the other one is weak okay and this is not just me saying this this is from شيخ مقبل which is a scholar that you love and respect and Imam دار قطني as well and both of them say that this خليفة إبن يمان who like you said narrated the حديث in the chain it says it's been narrated by أبو سلام who heard it from خليفة إبن يمان there's a problem here because أبو سلام did not hear it from خليفة because أبو سلام was in one part of the world I believe he was in شام and خليفة was in إراق okay how can the two have heard of each other when they're in two different parts of the world and therefore this is a مرسل narration it's disconnected and we know that obviously if it's disconnected it can't be used in evidence and that's exactly what شيخ مقبل says it can't be used as an evidence okay here I want to speak about something this حديث whether you weaken it or authenticate it number one it does not change our argument okay because all of the narrations where it mentions that he's oppressing he's wrongy وَإِنْضُرِبَ ذَهْرُكُ وَأُخِذَ مَالُكُ إِسْئِنَّهِ okay so it doesn't like our whole argument does not stand on that one sentence that's that's a side point it's not like everything crumbles for us especially the other حديث that you just said it's authentic and then the Prophet ﷺ mentioned that they're not going to hold them to my Sunnah they're not going to take my guidance as a guidance so that does show that and what's in the hearts of the hearts of Shaytani and that's enough so وَإِنْضُرِبَ ذَهْرُكُ وَأُخِذَ مَالُكُ إِسْئِنَّهِ if you weaken it it does not mean that invalidate our argument yeah the side that I'm representing just weaken that statement they don't okay now I'm gonna come to another thing which is this حديث who narrated it الإمام ومسلم ومسلم narrated is any صحيح yeah correct so we have now دار قطني إمام إمام عظيم لا شكة ولا حيب يعني دار قطني is the إمام of this field it's it's hard to even talk about him this issue and that's how big he is رحمة الله and when he weakened something or he critiqued something that's دار قطني it's not a light matter okay what I want to say is that here we got دار قطني and we have الإمام مسلم مسلم he brought it in صحيح as a صحيح حديث and he told us all of the حديث that are going to be here are going to be صحيح especially a حديث which are مسنده هه and the poet he said صاحب المراقي صاحب الإمام in the field الفيديو العراقي he said وأول من اللفة في صحيح محمد وخص بالترجيح ومسلم بعده وبعض بلغر بما عبي علي فضل وذا لو نفع بخارز the most authentic book مسلم comes second after بخارز the most authentic after the after the after the Qur'an of course you're talking about حديث books the first حديث the first that's authentic is the كتاب صحيح البقاري then what comes next is what is صحيح مسلم اهليمام مسلم صحيح so we have to say okay look we have مسلم on one side and we have دارة قطني مع جلالة دارة قطني with the level of دارة قطني and he's but مسلم is given more weight لا شكة ولا ريب that's that also what's the argument he's saying that the hearing of أبي سلام from who حديث حديث حديث okay this is where the the the discussion is yes لكن who did أبي سلام hear from he heard from عبادة من صامتنا he heard from him okay عبادة من صامتنا he died what year 34 34 and حديث حديث died what 36 so he heard from عبادة من صامتنا was 34 and he did it from he didn't hear from حديث دارة قطني by the way how did he he negated you have it how he negated it when he negated he said عين دي مرسل he didn't say it is مرسل he said to me it's مرسل and there's a difference between إطلاق المرسل and him saying according to me so he now شاهد there's a قاعدة which is we have a negator and we have an أفامة who has extra knowledge in this matter the one that affirms من عريما حجت العلم المعلم the one who knows is a proof against the one who doesn't know صح yeah also if you go to the كتاب تهريب الكامال بأبل حجاج المزي and you look at الشيوق أبو السلام okay إنه أسحو ديفة أبو حجاج المزي منجل زي from the الشيوخ is his and then أبو الحجاج المزي you have to really look at these books أبو الحجاج المزي is a great scholar حديث who wrote the شروط of كتب قاعدة كتب ستة they're شيوخ and they're يعني they're نروات he brings them the شيوق كتب ستة أبو الحجاج المزي he summarized from the كتاب الكامال في معرفة الرجال با عبدالغني عبدالوحيد المدق مقدسي he summarized including تهريب الكامال 35 volumes بالتحقيق بالمشارع عوائد معروف pay attention to this he mentions that أبي سلام is the student of حديثة and after that he says بسيغة التمرض he says يقالوا some say مرسلون يقالوا he mentions it as a سيغة التمرض like that's not right it's just a view out there but it's not giving any exactly also دار قطني you did not negate حديثة sorry أبي سلام hearing from حديثة he didn't negated he just mentioned that he's what according to me he said just according to me is مرسل so there's a difference between he's saying مرسل and he say he never heard from him that's another issue أواني point number two okay by the way أبو عواني تلسفراييني authenticated this حديث in his مستخرج حاكم authenticated in his مستخرج in his مستدرق ذهبي authenticated this الباني رحم الله authenticated this that's the point number two if it said أبو سلام he did not hear from حديثة from right now then you just said to me now that Muslim the other narration we accepted why who narrated it from حديثة the other one أبو إدرس الخوالاني أبو إدرس الخوالاني yeah yeah yeah أبو إدرس الخوالاني from him then أبو سلام أبو إدرس الخوالاني تاكن بي واصطة between him and حديثة تبنو ريامان and that's what بخاري mentions in his تاريخ أن ابنه عساكر and other than them okay that the طريقة of the حديث is من إدرس الخوالاني you عن حديثة are you are you are you with me in that part that's the second response the third response is الإمام المسلم sometimes he does do this there's no debate about it that he brings a حديث which there is a كلام in its chain but why did he bring it he brings it after he's already affirmed the حديث before it and this is to this is a متابعة for it are we all together he does this is what متابعة especially he does this if you look at the صنيع of the الإمام المسلم if the مثل of the حديث الصحيح even there's a كلام in the سند the مثل صحيح you mentioned to me now that دارا قطني you said you said أندي مرسل and who agreed with him الإمام المسلم right الإمام نوي نوي he says قال دارا قطني you هذا عندي مرسل لأنه أبا السلام لم يسمع حديثة وهو كما قال أنه ما تئز as دارا قطني you said لكن المتل صحيح لكن المتل صحيح the حديث the wording is correct ها متصر بطريق الأول it's صحيح and it's connected from the first طريق يعني through أبو مسلم الخولانيه وإنما أتا مسلم بهذا because muslim bought this one متابعة this حديث it's a متابعة for it it strengthens it that's what نووي said and he said deception to say نووي believes it's weak because he doesn't he believes that okay maybe دارا قطني or he believes دارا قطني statement is good but the حديث is still authentic that the meaning is right also there's other points there's a شاهد for it the حديث of يعني the حديث من حبان that you mentioned why is it that you took it حديث اسمع واطع بثلو عباد المنصامت اسمع واطع في عصريك ويوسريك ومن شاطك ومكرهك وآثارت عليك وإن أكلوا مالك وضربوا ظهرك you accepted that narration before إلا أنت كنا معاصلة اللي you accepted it and that is ابن حبان narrated من حديث عباد المنصامت this is a this is a شاهد for it this is a what it's a شاهد for it it's strengthens it and he also this حديث is strengthened by the statement of عمر و الخطاب عمر himself said this سويده ابن غفله عمر رضي الله عنه advised him عمر رسلتم يا أمية يا أبا أمية أو أب أمية إني لا أدري لعلي لا ألقاك بعد دعامي هذا عمر رسل I don't know سويد ابن غفله I don't know if I'm gonna gonna meet you after this year and what he said but the advice he gave he gave him is فاسمع و أطع listen and obey وإن أمرا عليك وإن أمرا عليك even if you're placed over you عبدٌ حبشيٌ مجدعٌ a slave who's amputated is placed over you إنضربك فصبر if he lashes you be patient وإن حرامك فصبر if he prevents from you be patient وإن أراد أمرًا ينتقسوا دينك if he wants to do something to you that will harm your religion reduce your religion now فقل say to him سمع وطعاتٌ I hear and I obey you دمي دون ديني but my religion it's a red line you can't cross لا تفارق الجماعة do not go against her the جماعة that statement of سويد ابن غفله ابن أبيشيب narrated it and it's authentic can we not strengthen it with the statement of this noble companion يعني the point I'm trying to say to you is that this hadith trying to weaken it try to go against it it's it's not a strong argument it's weak ولعنو عند الله الله has knowledge anything I might have said that was wrong it's from me الشيطان and my lord his message don't agree from it how do you reconcile it if that's the case if it's authentic how do you reconcile it with a clear cut authentic حديث in صحي البخاري which clearly goes against this particular حديث ونقو تلادون مالهي فهو شهيد so one حديث is saying quite clearly and we both agree it's authentic it's saying anybody who dies it's praising the person who dies protecting his wealth or protecting his property he dies as a شهيد so the prophet صلى الله عليه وسلم is praising the one who fights when he's protecting his wealth through his property the other one which you're saying is authentic now it's saying they're complete opposite if the ruler takes your wealth be patient how do you reconcile the two so Shayt in response to what you just said right now the issue of that من قو تلادون مالهي فهو شهيد the عولة ماء مجمعونة the scholars are unanimous in agreement that the haكب does not enter this حديث I'm going to mention to you two statements the first one is ابن سيرين ابن سيرين he said in regard in the خوارج he said أما علمتوا أن he said أما علمتوا أحدا كان يتحرج من قتل هؤلاء تأثمن ولا من قتل مر أرادة مالك إلا سلطان فإن للسلطان حقا أرمام ابن سيرين he said ما علمتوا I do not know أحدا كان يتحرج من قتل هؤلاء أحد who is more diligent and takes precautions in killing these people تأثمن fearful of sins ولا من قتل من أرادة مالك إلا السلطان except the leader فإن للسلطان حقا يعني ابن المونذ expands on the statement of ابن سيرين he says واللي عليه أهل العلم that which the people of knowledge are upon أن للرجل أن يدفع أما ذكر إذا أريد ظلم إذا أحد يريد أن تفعل أنك يعمل لديك right to defend yourself بغير تفصيل without any تفصيل without any if so buts إلا أن كل من يحفظ except that everybody who it's taken from من علماء الحديثي the people of حديث كل مجمعين they are unanimously agree upon on what على استثناء السلطان that the leader is an exception here للآثار الواريدة بالأمر بالصبر على جوله وترك القيام عليه in what in being patient with him his oppression is wrong doings and staying away from going against him so all of the علماء mentioned that the person can defend himself unanimously he said بغير تفصيل no ifs no buts but he said with that being said the scholars are also in an announcement in agreement علماء والحديث كل مجمعين they unanimously agreed upon what على استثناء السلطان that the leader is an exception here that he's not in this discussion للآثار الواريدة بالأمر بالصبر because of all the evidences that have come regarding patients regarding the leader okay i've got one more thing that i want to put forward in terms of this particular حديث and that is that even if we say for argument's sake that this حديث is authentic especially this part about flogging your back and taking your wealth إبن حزم explains how to understand it he said that this isn't talking about when the ruler flogs your back and takes your wealth أنجسلي rather is talking about when it is deserved for example taking your wealth and raising taxes مثل then or flogging your back as part of like a punishment then obey and listen but if he's doing أنجسلي no that's far-fetched والله if you look at the سيق of the حديث it doesn't allow it قلوبه قلوب الشياطين these people look like they're doing something from the religion the حديث mentions they're not taking my سنة as the sunnah they're not taking my guidance as a guidance يعني the context does not support حزمن's understanding not to mention سويت ابنغفل استيقمن وانعمر رضي العان وستهم he said فاسمع وعطي وإن أمر عليك عبد حبشي المدين إن ضربه if he bashes and lashes you just be patient وإن حرامك if he prevents you from the first bit to be patient حتى look what he said وإن أمره وإن أراد أمر ينتقسوا دينك if he tries to say what makes you do and commands you a matter that puts your your your dean down even then say to him سمعن وطاع I listen and obey say that to him but then look what say what they may do in a dean my blood comes before my dean you will beat me back I won't let you get to my religion I want to obey you in this obedience then he said فلا تفارق الجماعة don't go against the جماعة شايت he took your wealth he took your lash your back he took every even came to your religion you still say I'm going to obey you and everything else but this is true والله him I'm going to die I'm going to die and he told you فلا تفارق الجماعة don't go against the the the جماعة okay so you're trying to give off the impression that we listen and obey the sinful muslim ruler شيخل إسلام إمتمية actually puts that into context and I've got a statement from him that says or that he established there is no listening and no obeying to a sinful ruler except in that which is obligatory or recommended we covered this a little bit before when we talked about different types of rulers it looks like he's gone against what you're saying okay how'd you like to say that again I want to mention that شيخل إسلام إمتمية if he goes against نصول صلوحيين every alim must do this with him if he goes against the kitab and the sumna and he goes against the جماعة of the umma his statement is going to be rejected and we're going to take the Quran and the sumna and anyone who knows me knows I love شيخل إسلام إمتمية honestly is one of the people I would say if you have to blind follow someone blind follow him but I wouldn't I wouldn't I wouldn't tell anyone to blind follow anyone he's a great Imam in my heart and mind I truly love this man I've spent my life I've spent my life reading his works quoting him like a lot with that being said if شيخل إسلام إمتمية goes against the evidences خلال صدنة his evidences his statements will be rejected simple as so every time I'm going to mention this to you and everybody who's watching needs to remember this that all you're bringing to me is full answer and full answer and these are imams لا شك ولا ريب but their statements are not a proof قاعدة is كلام العلمات يحتجوا لها ولا يحتجوا بها the statement of the scholar requires evidence it can't be used as evidence that being said شيخل إسلام إمتمية his كلام still has a response but that's what I'm going to say to every person you bring just so the people become used to this way of answering the response to this is that شيخل إسلام إمتمية is كلام from the ظاهر from the apparent when we look at it okay and what you just brought it does seem from the apparent that it might be supporting what you're saying but this imam he's not just got one work he's got other works he's written other books he's written other stuff elsewhere so let's take this statement of his to his كتاب أسياسة شلائية في إصلاح الراعي والراعية إمتمية explains that this statement of his means what not obey the hakim in other than justice في أخذي حقوق الناس when he takes the people's rights unless we become إلا بعد التأكدين after we are firm and we know we're sure that it's not ظلم what do you sorry you're gonna have to unpack it the statement of شيخل إسلام تيمية that you brought and you transmitted is a is a statement of his in his مجرور for tower the 29th volume paid 196 okay إبنه تيمية he said الإيمام العدر the just leader yeah تجيبو طاعته it's obligatory to obey him okay فيما لم يعلم that which is not known أنه معصير that is not a معصير okay وغير العدلي the one who's not just yeah تجيبو طاعته that which is obligatory to obey from him is what فيما علمة أنه طاعته that which we know it's obedience كالجيهات okay that's the statement of شيخل إسلام إبنه تيمية that statement shows if the leader is a just leader we by default what he commands us we know it's gonna be justice and fairness and it's taken from the Quran we obey him in that as long as it's not a sin we obey yeah unless we're not sure we're sure that it's a sin but other than that by default because he's a just leader because he's a righteous person he's gonna command us that which he knows is in line with the Quran the one that's not just we are not going to take what he says straight away we're gonna put it towards the Quran and the Sudaner and verify it if it is we'll take it and if it's not that's what شيخل إسلام تيمية says and he expanded on that in his كتاب اسياسة شرعية he says قال العلمة نزلت الآية الأولى في أولات الأمور عليهم أن يؤد الأمانات إلى أهلها وإذا حكم بين الناس أن يحكم بالعبد ونزلت سانية فرعية من الجيوش وغيرهم عليهم أن يطيع أولات الأمر الفاعلين لذلك فإن قسمهم وحكمهم ومغازهم وغير ذلك إلا أن يأمر بمعسية الله فإذا أمر بمعسية الله فلا أطاعت لما خلوكم في المعسية الخالق so that's what he mentions رحم الله تعاله في كتبه سياسة شرعية في المعسية الخالق في المعسية الخالق أن نظر at the leader حسنا إذا كتبه هو فقط فهي محاول فهي تأخذت محاولة حسنا وإذا ليس فقط فهي يجب أن نفهم محاولة أين يأخذها أين يأخذها ومعسية حسنا حسنا فنحن نتحدث عن the first أو ليس the first but one of the main points that these people bring forward which is basically that these are hadith apply to the one who's ruining by the book of Allah and the son of his messenger صلى الله عليه وسلم the other thing they say is that all these hadith that you mentioned they apply to the Khalifa to the Muslims they don't apply to the to the leaders of these different countries the different Muslim countries the different nation states that we have today so that's the topic that I'm going to go into next and the first thing that they bring forward is the pledge of allegiance is not valid to more than one ruler for the Muslims according to the clear text and the consensus that they're bringing therefore it becomes clear that the rulers that are present today are not considered rulers according according to the and I've got a statement for Imam and I'll waste a little bit long so forgive me I'm just going to read it out the scholars have agreed and this is where the اجمع comes the scholars have agreed that it is not permissible for two caliphs to be appointed in the same time irrespective of where the the Islam was widely spread or not and Imam al-Khalamein who is al-Jawaini wrote in his book الإرشاد Our Companions are either scholars in the Shafi'a Madhab said that it is not permissible for two people to be contracted as a as a Khalifa at the same time you're right سيبن نوي رحب الله I did mention that in his كتاب شرحه صحيح مسلم he did bring it اجمع he says والتفق العلم على أنه لا يجوز أن يعقد لخليفتين في أسرد واحد سواء التسعة دارو الإسلام أم لا وقال إمام الحرمين في كتابه الإرشاد قال أصحابنا لا يجوز عقدوها للشخصين قال وعنده أنه لا يجوز عقدوها للثنين في صقع واحد هذا مجمع من عليه وانا هو not the only one who transmitted اجمع وانا الامام ابن حزمن transmission اجمع عن سواء عندما هتا في his كتاب مراتب اجمع بايد 124 he says والتفق والتفق يعني these scholars have unanimously read upon أنه لا يجوز أن يكون على المسلمين في وقت واحد في جميع الدنيا إمامانين لا متفقان ولا متارقان ولا في مكانين ولا في مكانين واحد and he's not the only person who transmitted that أبو رمام القرط برحمة الله he mentions أن اجمع عندما سأل أزواء رحمه أم الله and the evidence taken اجماع is taken from الحديث in صحب مسلم من حديث أبي سعيد which is إذا بوي خليفتين فقت الأخرى منهما الحديث in صحب مسلم من حديث أبي سعيد وقدرد if two people are given بيع then kill the last one who tries to come so that does that's your argument yeah does that not apply now we've got two Khalifas at the same time what the Khalifah of this Muslim country the Khalifah of this Muslim country okay now what I want to try to respond to إن شاء الله تعالى is this إجماع that you brought I'm not going to deny there is an إجماع and this is sure good like in the إجماع is in two ways the first one is if the Muslims have one we liar one person in charge yeah then we're not going to give بيع to more than one there's one one Khalifa to the album he's in power and everything then anyone who tries to come and after he will be fought against there's one and but that's in opposition to when it's already happened that there is what it's already taken place that there is what is known as تعدد الولايات there's many states many يعني every body is خرف then at that point everyone has the willaya they judge it شيخ الإسلام ابن تيمس says that he says أما أئمة الفقهة فمدهبهم the مدهب of the فقهة is what أن كل منهما that every one of them ينفذ حكمه في أهلي ولايته كما ينفذ حكمه الإمام الوحد that each state their leader and he runs his place just the same with the الإمام الوحد the one by himself would do that he does it himself و أما جواز الأقدي لهم بالتداء but initially لأ كل of this بي فهذا لا يفعل مع التفاق we can't do that when there's an agreement مع التفاق الأمة when the أمة or you all agreed upon it we're not going to allow all of this to happen to happen و أما مع تفرق مع تفريقة يا but when the أمة are dispersed and scattered and this agreed and different فلم يا عقيد كل من الطائفه تيني الإمام إيني if there's all that difference that's what happens but if they're all together و أما مع تفريقةها فلم يا عقيد كل من الطائفه تيني الإمام إيني then the issue becomes a different story also this issue again the second response I want to give you is that if this is talk this إجماع that you're mentioning and the حدي that you're mentioning it's talking about حالو الاختيار and I already spoke about that it's talking about the time the ruler is being chosen we have the choice not after it's happened it's established and I want to bring you a statement of إبن الوزير اليماني in اس كتابع العواصف والقاصف okay I've got many statements from him that same and he says و ملّم يفرّق بين حال الإختيار والإضرار فقد جهل المعقولة والمنقولة the one who can't distinguish between the times of choice when you have a choice and the times when you have no choice then that person is ignorant about what's common sense and what is textural based so you have to really know حالة ولاية بالتغلب والقهر is different from حالة الإختيار حالة الإختيار yes we do that we have a choice okay we bring the all the umma to one but if this is حالة القهر والغلبة we have we we we there's no choice and محمد عبدالله I have mentioned that as well he says أئمة the scholars are مجمعونة من كل مدهب all the scholars are unanimous the agreement على أن من تغلب على بلد in oh بلدان somebody please بلدى بلدى بلدان لو حكم الإمامي في جميع الأشياء ولولا هذا and if that wasn't the case مستقامة الدنيا إلا أن الناس من زماني طويل قبل الإمامي أحمد before إمام أحمد إلى يومنا هذا there's been cuts off people look at عبدالله ابن الزوبير he was controlling every except sham sham wasn't under his the people of sham they got their own they've got their own which was which is معاوية ابن يزيد he died marwan and the hakem took over and that عبدالماليك ابن الماروان عبدالماليك when i broke up from عبدالماليك زوبير and he fought him and he took the lands back but everybody's gonna listen to the leader at that time so this actually happened at the time this happened of course he did of course he did علي ابن أبي طالب علي didn't have the control of sham right remember معاوية didn't give it to him so even علي ابن علي ابن أبي طالب he no one would deny that he's not a caliph and that happened at his time that he didn't have control over the entire ماذا قصة وبصيرة أبو بصيرة he cut off from the prophet علي صلى الله عليه وسلم he didn't cut off from the prophet but remember صلى الله عليه وسلم the contract of حديبيه you know the story قريش سوهيل ابن أعمل came to the prophet علي صلى الله عليه وسلم and he said يا محمد one of the contracts that we one of the terms in their contract and articles in their contract was what anyone who takes Islam should be brought back to قريش and so he said okay the prophet said I agree to that and then he saw his son أبو جندل sitting amongst the people he said send my son over the prophet said about Abu Jendal was there way before the contract now he said فهو أول أمان أخاصي مقبيه he's the first person I'm bringing in the contract so then the prophet told أبو جندل stand up go with your father سوهيل امان عمرين سوهيل امان took his son أبو جندل went to sneaked away from his father ran away but he knows he can't come to come he can't come to Medina because the prophet already has contract with قريش what's the contract with قريش the contract that he has with قريش is that he's not going to so the prophet has contract with قريش because anyone who takes Islam he's going to return them so أبو جندل knows that if he goes to the prophet the prophet is going to have to return him right because the prophet المؤمنون عرش وروت him the believers is upon their conditions so أبو جندل that's what happened to him and then after أبو بصيرا joined him who also came to the prophet after the contract the prophet said I can't do anything for you الله he does nothing I can do for you the prophet said بيس عرو حرب this man الله he knows how to fight if he was to only find someone to help him and then أبو بصيرا has been been أبو بصيرا he went and joined أبو جندل and they created their own state over there at the time of the prophet صلى الله عليه وسلم so the prophet صلى الله عليه وسلم had a state in مكة and they had their own they were not under the prophet عليه الصلاة والسلام this is the most elder the scholars take from قضية قضية قضية قضية قضية قضية and the people who are under yeah the prophet doesn't he doesn't control them even when قريش came to him and said what about what's happening محمد لوك وهذا and then and then I send them back to you guys so this huh because these nation states actually happened at that time hey so so this is a concept and the scholars they took it from them also I want to mention a statement of شق بن عثيم رحم الله because some the other party they they claim that they love شق بن عثيم and they follow him شق بن عثيم he says when he's رحم الله explain in the كتاب شرح الممتع he says وقوله the Imam when he said الإيمام he said هو وليه الأمر الأعلى في الدولة it's the leader of the country ولا يشترطوا it's not a condition أن يكون إيماما عاما للمسلمين it's not a condition فإتبه the leader for all the Muslims لأن الإيمامة العامة انقرضت من أزمنة متطاولة it stopped a long time ago الإيمام الأعظم that stopped a long time والنبي صلى الله عليه وسلم قال أن نمفق سره سر اسمعوا وأطيعوا ولو تأمر عليكم عبدون حبشين فإذا تأمر إنسان إذا كان شخصاً يجب أن تأمر بشكل لعن بشكل لعن صار بمنزلة الإيمام العام هو يبدأ مثل الإيمام العام of that بشكل لعن مثل باكستان أو بانلداش أو سمالي هذا شخص هو الإيمام العام of his لعن هيه وصار قوله نافذر and his statement is executed and it's done وأمره موطاعاً and he's obeyed ومن أهد أمير المؤمنين عثماني عثمانين والأمة الإسلامية بدأت تفرق يعني ومن أهد أمير المؤمنين that time of أمير المؤمنين هو عثمان معفن from his time شيخ محمد صالح عثمين يسين from the time of him عثمان نعم the مؤمن started to become divided فبنوز زبير for example he was controlling في الخجاز وابنو مروان في الشام والمختار بنو عبيد في العراق هنالك بلها بها فتفرقت أمه وما زال أئمة الإسلام يدينون بالولاق والطاعة لمن تأمر على ناحية every passing he's saying would give bay'at today one in the land and obey and listen to him وإن لم تكن له الخلافة العامة even if you have the خلافة عامة وبهذا نعرف ضلاء لناشئة نشأ التقول and that's how we know the misguidance of those new youngsters coming up say what inola إمام للمسلمين for the Muslims اليوم today فلا باعة ليحدين there's no باعة for anybody نسأل الله اللعافية we ask Allah for help and aid and support he's الولاق دي إمرا عثيم إنسان I don't know are you read هؤلاء أن تكون الأمور فوضى did they just want everything to be corruption chaos عناكي ليس للناس قائد يقودهم do they want the people to have no one controlling them and running their affairs are you reading and you college we're saying this statement if they die من غير باعة without giving any pledge of allegiance فإنهم يموتون ميتة جاهيلية they're going to die the death of جاهيلية والعيض بالله لأن عمل المسلمين because the Muslims their act and their doing was what منذ أزمنة متطاويلة for a very long time was what على أن من استول على ناحية and if a person takes a portion a particular land من أن وحي وصار له الكلمة and if he his voice and his statements take power and strength he's what فهو إمامه فيها he's a leader so this is the statement of a great Imam شيخ محمد أمو صار حلو يتيمين شيخ محمد عبدالله حاجم ميتة إجماع إنه مسألة and this إجماع that you're mentioning I said it's حالو الإختيار حالو الإختيار at the time of choice and also I gave the other issue which is إبلو تيمي رحمه الله إتعالى that this if there's one ولاية one حاكم we're not going to give more than that we're going to stay away from it the إجماع is applying to that okay but like if there happens we took place which it has happened now and we're facing reality are we going to tell everybody just don't have any leader just sit back okay and corruption and chaos is going to happen and to further strengthen your point you actually brought an example of actually happening at the time of the Prophet صلى الله عليه وسلم and not just even now even this time of the Salaf I just saw even who is controlling حجاز and Ali as well بنو مروان and مروان بحكم was controlling Sham and مختار بنو عبيض was controlling Iraq and the Ummah was divided at that time اينا yeah I know what you would deny that these people were not أخلاف okay I think that's pretty comprehensive if you want to view but I still have to bring their arguments just so we can go through each and every one of them they say there's a حديث that supports them in this argument we're on the same kind of topic here that this is now talking about listening and obeying and how not just the but even the the obedience and the listening to the Muslim مولا is not valid if it's different خلافات in different places okay they say the Prophet صلى الله عليه وسلم said you will listen to the great أمير تسمعوا للأمير الأعظم and the fact that the Prophet صلى الله عليه وسلم used الأمير الأعظم here the أعظم here suggests that it's the great إمام I.E. there's only one of them and there's only one خليفة what do you have to say about that so I'm going to respond to this from three directions إن شاء الله I'm in three ways the first one is I want to mention the most sourced I mentioned before يا يلدي الأمان وأطيع الله وأطيع الرسولة وأولي الأمري منكم it was general I remember I focused on that issue yeah yeah yeah إن قواعد I was trying to make sure this matter is understood أولي is a نكيرات وظيفة so it shows عموم so it's not it's all leaders it doesn't matter whether it's general or specific it doesn't matter also منولي علي والين again it's a نكيرات I mentioned that and it shows generalization so I mentioned all of those evidences and I tried my best to show you that this is general so those also the statement of شيخ ولسلام came in that I just mentioned which he said و أما أئمة الفقه فمدهبهم they the أئمة الفقه they have his own أن كل منهما that every single person who runs a يعني a a state and يعني has a portion of land ينفو الحكمه في أهلي ولايته that place he controls that his commandments and his rules and everything applies there no problem كما ينفو الحكمه الإيمام الواحد just like the same way as one إيمام okay that's the second response the third response and I and I want this to be to really be there which is I'm not going against the statement of the حديث based on what it's شيخ ولسلام to him his statement because this part of the حديث which is لإيماء لأمير الأعظم is ضعيف in the إسناد is سلام إبن أبي سلام okay and he's مجهول الحال حافظ من حدر he said مجهول in his كتاب تخريب التخريب وما تقريب التهديب إنس كتاب تخريبه التهديب he says that he's مجهول الإيمام وإذهبي ويسال about him he is ليس بحجة he's not a proof the second thing is that this أصد حديث the أصل of the حديث original حديث where it says تسمعوا للأمير وإن ضرب ضحرك واخد مالك like that is actually found in صحيح مسلم but that word الإيمام الأمير الأعظم للأمير الأعظم that wording مسلم أفويده and he chose not to bring it and the reason why he did it is because على ضعفي هدي زيادة this زيادة is ضعيف according to him okay and the fourth response I want to give to you is that if we even take the حديث to be صحيح مساحي no problem it's still صحيح the fourth response I just add on is that why don't we say the أمير الأعظم here is referring to the إمام the أمير of that particular country he might have a vice president it could be referred to the أمير الأعظم of that of that particular land why does it have to be all the مسلم lands because every دولة من الدول they have somebody who's the main high person then have ministers and okay I have to again bring it up the same state of the إمام نووي which we bought before I have to go through it again because they also bought it in this particular issue and I'm just going to repeat the statement he says the meaning of this حديث so he's explained the حديث in صحيح مسلم talking about أبين the the مسلم مولا he said the meaning of this حديث is that it's not permissible to rebel against the خولة فا due to their ذوم or فسق and the bit that they take is that he mentioned الخولة فا and they say because he said الخولة فا he's just talking about the خليفة to the مسلم because he used the word خولة فا that's something that he used that's not good you know it's not the it's not right that now we didn't just say I'm talking only about the خولة فا because at this time they were خولة فا right there wasn't these states like that we have today like this in the way we have it today even though there was يعني every place there was cut up the way it's cut up today is more than it was at that time so there was a person who would control يعني many lands okay also the word خولة فا الامير وريول أمر it's all interchangeably used so just because the word خولة فا is used it doesn't only mean that it's referring to the one that is obeyed alone ولي ذلك الشيخ ولي سام تيمي statement that I just brought right now he didn't use the word خاليف or خولة فا if you look at the statement or شيخ ولي سام تيمي I mentioned he mentioned الإيمام الواحد that's what he said and I see there's a big difference between the two so the word خاليفة doesn't just mean this is very important it doesn't all mean it doesn't only mean the خاليف to المسلم mean the one who has control over every single Muslim land that's not the word otherwise you'd have to say علي was not a خاليفة ايه نعم you would have to say علي is not a خاليفة as well okay okay perfect and I want to go on to something else which is now in the book الفصل by إبن حزم he attempts to reject the أحاديث that you bought regarding patience towards the oppression of the sinful ruler and he does this in four different ways so I'm going to go through each one I'll go through the first and you can respond I'll go through the second و هكذا the first thing that he says in this in this book is that there's an آي نقلان that says that actually contradicts this methodology of being patient upon his oppression و تعاونه علي البيل و تقوى ولا تعاونه علي الاثمي و الأدوان it says that we should cooperate with each other upon بر and تقوى upon righteousness and piety and we should not cooperate with one another upon sin and transgression and the reason why he's bringing this is because he's saying that if you're patient with the ruler's oppression then you are cooperating him because you're helping him in his sin and transgression and therefore you're going against this آية first of all who's the person you're quoting here إبن حزم in الفسل okay let's talk about who إبن حزم is okay إبن حزم many scholars have spoken about his عقيد and his belief and they considered him to be from the متك الليمين especially in the issue of ألس ماء و صفات some scholars have even reached a level of say when it comes to ألس ماء و صفات that he's a jihmi لم ي منشن و إبن تيمي سألين باهم إنه عقيد الأصفحانية page 76 إبن تيمي يسد وقد قاربهم في ذلك من قال من متكلمة الظاهرية كبن حزم أن أسماء الحسن كالحي والعريم والقدير بمنزلة أسماء الأعلام التي لا تدل على حيات ولا علم ولا قدرة وقال لا فرق بين الحي وبين العريم وبين القدير في المعن أصلا ومعلوم أن مثل هذه المقالات سفصة في العقليات وقر ماطة في السمعيات شاكول إسلام إبن يتيمي إبن حزم بإشوف الإسماء والصفات وقال إنه من المتكلمة الظاهرية وقال وقال إبن حزم دلالله تبارك وتعالى أسماء أمجرد أعلام فقط أسماء أسماء أمجرد كأهل السنة أعلم باعتبار دلالات وأصافهم باعتبار دلالات عالى المعاني أن كل name الله تبارك وتعالى لديه يعني أنه يأخذ العرب لذا أنه لا يؤمن إبن يتيمي يقول أنه هناك دفع بين الحي والعليم والقدير أنه لا يؤمن أن there's أي دفع بينه فقط أسماء إبن يتيمي وقال هذه هذه مقالات سفصة سفصة سفصة صفصة في العقليات وقر هذا فقط مقالات باستخدام إبن كثير في البداية في النهاية في المساعدة 15 مقالات 796 قلت عنه والعجب وكل العجب فسيدي كل فسيدي هو أنه كان ظاهريا في الفرور في فق هو ظاهري لا يقول بشئ من الأقيسة لا يستخدم أنالجي لها جاليتي ولا غيري لا يستخدم أي طبع قياس لا إبن القياس هي دلالات right قيلا قياس قياس قياس قفي إبن حزم لا يؤمن في فروح في فق but guess what وهو الذي وضع عند العلماء وأدخل عليه خطأ ونكبيره في نظره سكول هو قرار بهذا الأشياء عن ما he said about it وكان معه هذا مع ذلك من أشد الناس تأويلة تأويلة في باب الأصول لكنه يأتي معه عقلي وهي تأويلة عندما يأتي أصول لأنه وقت تضلع أولا من علم المنطق لأنه يستخدم علم المنطق ويأتي منه محمد ابن الحسن المذ حجي هذا هو يأتي من الكناني القرطبي وإبن ماكولا وإبن خليكان رحمة الله يشهد ذلك لذا إبن وحزمن as a person that you have to understand ويأتي عن شخص that this call is considered to be from the متأكل ليمين okay he's from the متأخين by the way so just do these terms in English as well just for the people he's from the متأكل ليمين meaning he's يعني and okay so he first of all I need you I need you to understand that point who we're dealing with here so and the متأخين mean the late this is not for the time of the sell-off no I already mentioned this is not a sell-off issue this is late so we still respond to him inshallah at each point he brought that's the first one you said he used the eye وتعاود وعلي بري وتقاو وعلي تعاود وعلي إتمي ولعود one so the حجة that he's using to go against oppressing مسلم ليدة is this and even said that in his كتاب الفصد اما فصد he says وَسَّمَاحُوْ لَهُ بِأَخِدِ الْمَالِ وَضَرَبِ الظَّهْرِ تَعَوْنَ الْعَالِ إِتمِ وَالعُدُوانَ يعني أس لأ in him take people's wealth and lash people's backs is basically helping him in crimes we're helping him in إثمن عودوان sin we're helping him in transgression that's what he said okay so you want me to respond to the first point yeah first point then we'll go on to the second point and we'll go on that out because the first point okay I'll go on to the second point and show that it's similar so I can one time you're right the second argument he brings is that the there's an obligation of commanding the good and forbidding the evil which of course you've mentioned before so yes it's using this general kind of argument general evidence and therefore we have to and it necessitates us to encounter of the hacking for his oppression and not just to remain so you're saying okay the response to this these two let's do it together okay go on it's easy that way so we're going to respond to him in شاء الله in a few ways in شاء الله the first one is those evidences that he's mentioning التعاون على البر وتقوى ولا تعاون على الإثمار العدوان الأمر بالمعروف أنه على المكر that he's using are general evidences and the evidences that is telling us to be patient upon the oppressive مسلم ليدنا are specific the قاعدة is what والخاص to مقدم على العام the specific is given precedence over the general text that's the first response the second response to the first two points is that if it happens okay that we can't take the we don't take the تخصيص or we can't specify if you say no no no no we can't specify sorry okay then we can't implement the ones that he's bringing on the table إبنة حزمين which is going against oppressive muslim leader because إنكار المكر that he's pushing for إذا ترتب علي مكرون أكبر واجب تركوا إذا إبنة إبنة سيأتي about إبنة أكبر إبنة then what's obligatory upon us is to leave it leaving of obeying the oppressive مسلم ليدا what comes from that أكبر إبنة comes from that أهل العلم he mentioned that and I already mentioned the statement of أهل العلم إبنة أكبر رحمة الله the statement of أهل العلم بيبنة عبدالبر and the statement of إبنو القيمن يسكتاب أعلام المواقعين the third response I want to give to this one is what أهل السنة والجماعة are مجمعون unanimously in agreement upon what شهد that we listen and we obey the oppressive مسلم ليدا they are right and the إجماعة that I mentioned the 33 Imam's that was إجماعة قطعية I already mentioned it it's a إجماعة that was stated by all of those Imam's and the إجماعة القطعية الدلالة لا يخصص ولا ينصخ it cannot be specified and it cannot be abrogated you have to remember that if I bring you إجماعة which is قطعي a clear consensus you can't specify my consensus you can't nor can you abrogated I'm going to bring you the statement of ألمام الغزالي and it is كتاب المصطصفة ألمام الغزالي he says الثالث دليل الإجماعي ويخصص به العام لأن الإجماعة الإجماعة قاطع لا يمكن الخطأ فيه والعام يتطرق إليه الإحتمال ولا تقض الأمة في بعض مسميات العمومي بخلاف الموجب العمومي إلا عن قاطع بلغهم في نسخ اللفض الذي كان قد أريد به العموم أو في عدم دخول تحت الإدارة الإرادة عند دفل العمومي والإجماعي أقوى من النص الخاصي لأن النص الخاصي محتمن نسقه والإجماع لا ينصخ فإنه إنما ينعقد بعد قطاع الوحي إجماعه قلت لا يمكنك تخصيصه ونستطيع أن تفعل ماذا إجماعه إجماعه لا يوجد إجماعه لا يوجد إجماعه إجماعه لا يمكن أن يكون ماذا لا يمكن أن يكون إجماعه يبقى جنول المسؤول إبنو قدامه قلت في روضة الناظر قلت إن الإجماعه قاطع والعام يتطرق إليه الإحتمال وإجماعهم على الحكم في بعض الصور العمي على خلاف لا يكون إلا عن دليل إن قاطع بلغهم في نسخي لفضي إن كان أريده به العموم أو عدم يدخولي تحت الإرادة عند ذيك للعموم هذا ما يجب أن يكون المسؤول قلت The fourth response I want to give إن شاء الله وإن شاء الله which is The كلام of the صحامه Many of them which I mentioned is what to be patient upon the oppressive Muslim leader like عمار الخطاب who I mentioned أبو مسعود in البدري who I mentioned right عبد الله إبن مسعود who I mentioned عبد الله إبن عباس who I mentioned all of those people said to be patient upon the oppressive Muslim leader are we going to leave those صحابة and take the كلام of إبن حزمن of course not whose understanding do we give presidents to فهموا صحابة مقدمون على فامي من بعدهم the understanding of the companions is given precedence over the understanding of anyone who comes after now The third argument إبن حزمن brings forward is the well-known principle which you've actually mentioned before in this podcast there is no obedience to the creation while disobeying the creator and therefore he says again you can't disobey الله in terms of enjoying the good and forbidden evil and therefore you can't remain patient upon the creation's oppression okay by the way this is not restricted I want you to the leader يعني the issue of لا طاعة لمخلوق في معصيتي الخالق this goes to the leader and other than the leader so so here there is no difference between sorry sorry there is a difference between and this is I think إبن حزمن is a mistake and this is where many people are you know using this and they they don't they don't understand is there is a difference between doing the sin in which the leader is asking you to do huh okay and the sin of the leader that he's doing onto someone else by lashing them and taking their wealth without any legislated reason or oppressively yeah those are two two different things so let's just say the ruler is commanding you to drink alcohol that's when this principle is correctly applied you do not obey him in that because Allah said you can't drink alcohol and there's no the other one is the leader is doing a sin onto someone else by taking their wealth for example or lashing their back بغيري حق and I there's two I don't see how those two come together and I'm I'm I'm I'm I'm I'm I'm I'm Allah I mentioned something I transmitted this statement before and this statement even حدر and brings it in his كتاب فتح الباري and he kind of affirms it well he does affirm it in the fifth volume 124 also even when there is initial statement you can actually find it in his كتاب اللي فلاف على مدهب العلم the seventh volume page 248 where he says وهذا يقول عوام أهل العلمين إن للرجل أن يقاتل عن نفسي أباسك يدفن himself وماله وأهل his family and his wealth he can وإذا غلما إذا أبرك is intended for him للأخبار التي جاعت عال رسول اللي صبعاللسه because of the evidences that have come from the messengers عاليصاله سلام لمتخص وقت وقت وقت وقت has it specified a time at another time ويحالة وحالة not one situation over another and you can always defend your wealth defend your family if someone wants to oppress you and wrong you because of the evidence that have come from the Prophet he said then look what he said إلا السلطان it goes back to what you actually said before when we bought أداش عديدين إلا السلطان فإن جماعة أهلي الحريد لأن الناس في الحريد كان المجمعين على أنما لن يمكن أن يمنع نفسه وما له إلا بالخروج على السلطان ومحاربة إنه لا يحارب أهل الحريد أهل سنة على أنما لن يمكن إذا لم يكون ممكن لدي شخص أن يمنع منهم من الجول because of the oppression that comes from the leader وضل وتركوا قتالهم والخروج عليهم ما أقاموا صلاة أزلونا زي establish the prayer so this is not a difference of opinion it's an instrument I want to mention he mentions the instrument فإن جمعت أهل الحديث كالمجمعينا أي نعم Do you know when Imel Hazmab bought this argument he was actually saying he was talking about the ruler commanding you to commit the sin right? just to clarify because I think the way I phrased it actually I mentioned to forbidding the evil and how you can't forbid the evil but that was something that I added onto that the final argument he pushes is the fact that all of these that you mentioned about having patience upon the oppressive Muslim ruler he said all of them are abrogated because of their eye and sort of if two groups from among the believers should fight then make settlement between the two and this is a key part but if one of them oppresses the other then fight against the one that oppresses until it returns to the ordinance of Allah so he's saying now the ruler is oppressing the people he's ruling over and we've been commanded to fight him in his oppression and therefore this ayah takes precedence and abrogates all of the other hadith that you mentioned previously ابن حزم رحمه الله تعالى he claimed نسخ I don't know I quote it about humble opinion anyone who preceded him in this issue of saying that he's abrogated I don't know anyone before him so if anybody comes across he'll share it with us but according to my humble knowledge I don't know anybody who preceded ابن حزمه in claiming نسخ I don't know it and me negating it doesn't mean it doesn't exist I just don't know I tried my best I looked everywhere I looked to every single reference I could look into every شروح of hadith that my hand can grab I tried my best to find anyone who preceded ابن حزمه in it I said preceded him in it if you find anyone after him that's the different discussion I'm saying no one preceded him in it no one came with this before him I don't know and again you're taking the statement of a متأخير also this goes against that which is متقررون أصولية that which is established in أصول الفق which is what you don't go towards نسخ unless there's two conditions present the first one is عدم إمكاني الجبن you can't bring the two evidences together if you can't bring the two evidences together that's the first condition قعيدة is صاحب المراقي said to bring them together is obligatory first that's the first step so if you can't bring them together then you go to the second which is what okay historically which one came first you look at the these two conditions are absent in this discussion we can combine the two evidences we can bring them together one is general one is specific and also which one came first and which one came last إبن حزمك can't prove it to anyone other than him so his claim of نسخ an abrogation it's very far-fetched and it is not in line with it is not line with what we have the consensus the إجمال that I mentioned it's not in line with any of that I think that issue of reconciling everything between this is general and this is specific to the ruler I think that's really important because a lot of the people who represent or who believe and hold the position that I'm representing they actually bring statements and they bring videos about how رضولم is wrong and oppression is wrong and they're using these which we agree with of course we're not denying that oppression is wrong but then they apply it and they don't understand that we have a general ruling and we have a specific ruling for the hakim okay حسنًا ، أردت أن أذهب إلى ، و أيضًا ، أريد أن أقوم بعمل إبن حزمنة مع أمام عمام النوي رحم الله تعالى عندما يأتي إلى حديثة الحديثة من اليمانية ، وهي أن يكون بعد عامة لا يهتدون بهودية ولا يسترنون بسنواته حديثة الحديثة من سحر مسلم ، ناوي قلت شيء جميل ، أريد أن أضعه إلى هنا ، إن شاء الله تعالى وهذا هو أنه قلت ، و في حديثة الحديثة ، في حديثة الحديثة هو ما؟ هذا لزوم جماعة المسلمين ، أن يبقى مع الإمام الذين يقومون بعمل الإسلام ، و إمامهم و الإمام المسلمين و وجودوا بطاعة أبيهم ، أنه يوم بطاعة أبيهم ، و في فسق ، حتى أنه يستغرست ، إذا أنه يقوم بعمل أبيه أو يفعل ، و أعمل بالمعاصر ، من أخذ أموال ، أنه يحصل على أموال بهم و غير ذلك ، و other than that فتجبوا طاعته في غير معصية ، و it is obligatory to obey him other than sinning هذه تمرضة نِمام وِنَّويتِ, شهاية الاميد because we need to go back to those great scholars and look at their statements and understand the reality of the issue now لدي أي لية جزيء، أن Shall we put a number ofölур might has been can be considered in the previous section and again, it goes back to whether we can whether these one could be apply to the one who is the Imam of all the Muslims or the خليف all Muslims or whether it also applies to the nation-states we have today عندما إمام أحمد رحمه الله was asked about the meaning of the hadith whoever dies without an Imam dies a death of ignorance and again the word here is used by Imam it's not a Khalifa he replied the Imam is the one who all the Muslims are gathered under and I think the previously you said Sheikh al-Assama even to me he also didn't use the word Khalifa but he used the word Imam إمام أحمد is now saying that even then the Imam is the one who all the Muslims are gathered under again this is a doubt that they put forward to basically say that it does not apply to the rulers we have today it's only for the Imam that all the Muslims are gathered under again I want to say إمام أحمد the scholar I agree إمام we admire him we love him but أحمد's statement by itself is not a Hurjah it's not a proof in and within itself the Hurjah is the Qur'an and the Sunnah again we always have to remember that remember that always you can see you bring me shubha after shubha you're not bringing me any Adillah from the Qur'an or the Sunnah it's always statements in books or statements from the scholar whereas you spent about two hours going through the Qur'an and the Sunnah but with that being said we still will respond to أحمد رحم الله تعالى داسل this statement that you're mentioning of إمام أحمد إبن حبل أبو بكر إبن الخلال narrated in the Kitab of Sunnah the first volume page 80 that أحمد إبن حبل was asked about the hadith من ماتا وليس له إمام مات ميتة جاهلية so أحمد يسأل إمام عناه what does it mean and إمام أحمد رحم الله تعالى he said تدريم الإمام do you know what the Imam is he said الإمام الذي يجمع المسلمون عليه it's the one that the Muslims are under him he brings the Muslims together كلهم all of them يقولوا they all say هذا إمام هذا معنى they all say that he's the leader so based on that they are trying to say is there is no ba'a for these leaders because the people are all of them are not under them so in the way I'm going to respond to this إن شاء الله تعالى is in the following way the first way I want to respond by saying is that we already spoke about the permissibility previously we just spoke about it the permissibility of the nation states yeah we did we did mention that so if it happened إمام أحمد رحم الله mentions an opinion opposing that his statement will be rejected because the evidence is where the evidence is where the proof and the evidence is يعني we're going to take the one who has the حجة and the دليل okay but with that being said no أحمد محمد اسكرام رحم الله تعالى is not like that and he would not رحم الله تعالى go against the متقد أهلي سنة when he himself is إمامه إمامه في السنة the second response I want to give is that أهلي إمامه أحمد I already brought his statement in which he mentions in this كتاب أصول السنة the permissibility or the validity sorry of the بيعة الحاكم المتغلب I mean the validity of the leader who takes by force I mentioned it and he even mentioned that anyone who opposes that leader is an innovator أحمد رحم الله عليه وسلم من خرج على إمام من أيمة المسلمين وقد كانوا إجتمع عليه وأقروا بالخلافة بأي وشن كان بالرضة أو الغلب فقد شق هذا الخارج عسى المسلمين وخالف الآثار على رسول الله عليه وسلم فإن مات الخارج عليه مات ميتة جاهلية ولا يحل قتال السلطان ولا الخروج عليه لأحد من الناس فمن فعل ذلك فهو مبتدع على غير السلطان أحمد أخبرت ذلك قبل وقد إجمع وإجناع رحمه الله تعالى أن أحد يذهب against مسلمين ومسلمين يأتيون معه ويأتيون لهم خلافة إذا كانوا بطريقة ومساعدة with him أو إذا كانوا بطريقة ومساعدة ذلك المسلمين وماذا شق هذا الخارج عسى المسلمين وماذا وماذا وهو ساهدينه سالحة أحمد جلسا جلسا بجميع مسلمين ومسلمين المسلمين يشارفون يشارفون قدما سأتراحه إن شاء الله الثانية أن أعطيه إن شاء الله هو أحمد أحمد إذا عزق أيضا من بيعة عزق خرم أحمد عزق عزق خرم لكوري يقول أبو يعلى أبو يعلى فيه يكتاب الحكام السلطانية فقه محمبلي يقول وقد أوم أحمد أحمد يمره بشكل جيد إلى إبطال الإمامة بذلك في رواية أب الحارث أحمد يمره أنه مفتاح الإمامة في الرواية أب الحارث في الإمام يخرج عليه من يطلب الملكة فيفتتين الناس فيكونوا مع هذا قوم ومع هذا قوم مع من تكونوا الجمعة أعني أخبرين واحد يأخذون بيع from the people and the people become tested in this so who is it going to be with is it going to be with this one or is it going to be with this one okay who is going to be جمعة is going to be prayed on أحمد said when he was asked about this question he said مع من غلب whoever takes over fully he would be the ba'as with him and then look what أبو يعلى وظاهر هذا أن الثاني إذا قاهر الأول وغلبه زالت إمامة الأولى if the second one overcomes the first one the Imam is going to be for the second one the people are just going to have to listen and obey him and if the first one overcomes the second one then the first one is going to be what the leader أحمد رحم الله because he said الجمعة مع من غلب فعتبر الغلب so that's what he is talking about he is rejecting أحمد here the one who hasn't got strength the people haven't come together for him he is forcing the people now he is saying you know both of you are still arguing back and forth whoever talks over is what we are going to give it to does that make sense the fourth response is أحمد actually talking about from another perspective he is talking about what's the number that's needed for أهل الحل والعكد this is a dispute that's been going on for a long long time يعني بيعة happening or taking place for the Imam أحمد رحم الله is saying that it doesn't go back to a particular number for أهل الحل والعكد don't want to say this much this much and that's what ماوردي mentioned the dispute that's been ongoing أبو يعلى even mentioned it in his أحكام السلطانية page 23 an ongoing he says أما إن عقادها باختيار أهل الحل والعكد فلا تلعقد إلا بجمهور أهل الحل والعكد قال أحمد في رواية إبراهيم الإمام الذي يجتمع قول أهل الحل والعكد علي كلهم يقول هذا إمام وظاهر هذا أنها تنعقد بجماعاتهم وروية عنه ما دل على أنها تثبت بالقهر والغلبة ولا تفتقر إلى العكد أحمد's saying that there's no number he's rejecting this concept of those saying أهل الحل والعكد 7 8 9 he said no no what he is is that when everybody agrees upon he's not saying everybody's in all the Muslims democracy he's talking about all of our أهل الحل والعكد أبو يعلس mentioning that رحمه الله ورحمة ورحمة واسعة and even then he said وروية عنه it was narrated from him that أنها تثبت بالقهر والغلبة that باعة at all is not even needed to be given to him if he took over by force and he forces himself onto the people then everyone has to go and give him يعني أهل الحل والعكد will have to give him باعة they act a contract that takes place so in summary the statement of أحمد إبن أحمل the first response I gave was that I said أحمد إبن أحمل his statement we have to remember that we spoke about issue of you know دول in the nation states and the permissibility of that we already discussed it and أحمد if he goes against that he's going against the evidence and the proofs that we mentioned there the second thing is I mentioned أحمد saw the permissibility of the حاكم المتغلب the حاكم who comes by force and I mentioned his statement in كتاب أصول السنة رحمه الله in which he mentioned the third response I gave was that sorry in the second point I also mentioned that he made he spoke against الحسن بن صالح بن حي who didn't see the validity or who saw the permissibility of going against oppressive Muslim leader أحمد بيتبدي عن him the third إن شاء الله point that I mentioned is that أحمد's refuting here the type of the people who try to take people's بيع and haven't got power in the land and want people to give ba'a to them he said that this this ba'a is null and void is baseless it's baseless because who's who's accepted you you're not strong أحمد said until you fully take over and you control everything there's nothing for you that's what he's talking about and the fourth one response is another statement which أحمد is speaking about is that he's trying to say أحمد رحمه الله تعالى بما that تنعقد بيع how can a ba'a the contract take place and that it doesn't go back to a particular number of أهل الحل والعقد but rather it goes back to all of the أهل الحل والعقد all of them رحمه الله and that statement is also وأبو يعلى I mentioned and he brought that same statement that you just brought in that context where he said فأما إن عقادوها باختيار أهل الحل والعقد فلا تنعقد قال أحمد في رواية أسحقر بالإبراهيم الإمام الذي يجتمع قول أهل الحل والعقد عليهم كلهم يقول هذا إمام دمه السد هو يعالى إمام حمبر وظاهر هذا أنها تنعقد بجماعة مروية عنه ما دل على أنها تثبت بالقهر والغلبة ولا تفتقر إلى العقد next point I want to go into which is something that you've covered multiple times during the podcast already and you even just mentioned it in a little bit of detail when we spoke about when we spoke about إمام أحمد's statement just now and that is another doubt that they push forward which is the leadership or authority is not established for the one who takes it with force and power okay and this is famous they bring it so much and they push it and it's well known and they try to say the reason for this is two reasons and the first reason they say that it's not allowed is because it is oppression and it's transgression and the Sharia does not affirm oppression or transgression and so allowing the one who came in by force is actually allowing oppression and transgression okay and the second argument that they try to bring is they say that the relationship or the contract between the leader and the people the both parties they say that it is both parties have to fulfill that responsibility and if one of them tries to break that promise or he breaks his side of the contract then the other person is not binding upon him to be in that contract that's the two reasons why they say this so the first reason they say is because it's wrong and it's a joke it's transgression oppression and the Sharia does not in any way shape or form يعني consent to agree to establish transgression or wrongdoing okay so based on that they say the one who comes about by way of it's not going to happen and the second reason they say or the second premise that they use is they say the Imam is an act is a contract between the leader and the people he's governing and this act both people have to fulfill it it's a two way contract they both have to agree yeah both of them have their terms and conditions to follow and they say that both of those conditions both sides have have to be fulfilled if one party chooses not to fulfill their part of the contract then the other one has the right to terminate it and not be in that contract anymore it's not binding on that person to be in our contract with someone who's not doing his part so let me respond إن شاء الله تعالى with two responses quickly إن شاء الله تعالى the first response I want to give إن شاء الله تعالى is the the leader or the leader coming into power by way of غالبة and قهر I mentioned evidence for that yeah you have already and I also mentioned the أقوال of the صحابes I mentioned the إجماع أهل العلم okay I mentioned the إجماع أهل العلم and here I just want to mention a side benefit which is a concept that I left for this moment which is إجماع بعد خلاف إجماع that comes about after differences is a حجة it's a proof so if there was a difference of opinion and then there an إجماع comes that إجماع is a proof okay because if you look at the Quran and you look at the سنة those evidences that we use for إجماع the evidence that we say that إجماع is a proof yeah it doesn't say unless there is no خلاف before it doesn't say that it unrestrictedly mentions the proof for إجماع and I haven't seen any individual who conditioned the حجية of إجماع that the إجماع is a proof as long as there's no خلاف before it I've never seen anyone condition that the only from the early Salaf from the early Salaf I'm talking about I haven't seen anyone who has done that there is a رواية that's transmitted or attributed to أريما مو أحمد رحمة الله و تعالى by أبو يعلى in his Kitab العد في أصول الفق في جهة الفق 1105 he transmits يعني to إمام أحمد يبن حبل this and he يعني استمباط of إمام أحمد قول he tries to extract that from أحمد قول and he didn't attribute to anyone other than him and that لا يسلم به because we won't just surrender to that for him because أبو الخطاب who is the student of أبو يعلى went against him in his Kitab at تمهيد third volume page 297 he went against him in this attribution of أريما محمد he didn't agree with him on it أريما قداما رحمة الله did not also agree with him on this and these are great imams of the madhab itself and they didn't attribute this view to أريما محمد رحمة الله so أبو يعلى is alone in this issue that which seems apparent is that the statement that those who have been mentioned that there is إجماع بعد خلاف is not a is a goal which is محدث it's a newly invented view has come from the late so don't give it much consideration so that's the side point I just wanted to mention إن شاء الله تعالى so coming back to the response of the question coming into by way of the Quran has shown the evidence is that from the sunnah I mentioned shows that also the أقوال الصحابة shows that إجماع that I transmitted so it's a matter of religion and now you can't come to me and say to me the شريعة is affirming oppression and transgression or the شريعة is allowing الجورو والظلم I already clarified that when I was talking about طرق تنصيب الإمام ways that the Imam can be appointed also another way that I want to respond to this is by saying وإن كان في إقرار الحكم بالغلب even if there is affirmation or consent of the حكم by way of غلب by sword or جورو if that is مفسد if the leader comes by way of غلب or way of غار if he comes like that without a shadow of doubt this is a مفسد but remember ذا مفسد and the مفسد of dismissing him and not taking him as the leader and him fighting to take that power is greater than the rejection and in the religion what do we have that the religion came with جلب المصالح وتكملوها وترقوا المفاصد وتخليلوها وتخليلوها it came to establish المصالح and to increase it and to repel the harm or even lessen it that's what our religion is about so our religion is not going to let فولدار كاربشن دهاب وصفك الدماء بلج سبيل سيفتي that's greater than يعني than allowing this individual to come into power and at least safety comes about and security so from that to perspective those that argument seems very weak is it not a relation for Imam Malik that basically states that the bay'at of the one who is giving bay'at to the one who took leadership by force is not valid because he didn't see it to be valid for the bay'at to be taken under duress is that not a statement for Imam Malik okay responding to that statement of Imam Malik Imam Malik he saw bay'at المتغلب he saw it رحمه الله تعالى but he did not see رحمه الله تعالى the bay'at المكرح if we say that if we just take that opinion يعني أن Imam Malik he sees صحة bay'at المتغلب the bay'at of the one who comes by force but he doesn't see the bay'at of what يعني المكرح when he says see he deems it to be valid he deems it to be valid he deems it to be valid okay yeah but he legit رحمه الله تعالى but he didn't see legit the bay'at المكرح the bay'at of the one who has been forced okay yeah and I'm saying this تنزل this is one way of describing it and Imam Al-Shatibi he mentions in his كتابة العتصعم رحمه الله تعالى the third volume page 333 he mentions that يحيا he says وما قرره هو مذهب مالكن قيلة ليحيا بن يحيا وسيته يحيا بن يحيا the rawi who narrated from him the مواطة البaya'at المكرحة the bay'at is forced قال الله he said no قيلة له فإن كانوا أي متجورين what if they are oppressive leaders قال أحمد مالك said this قد بaya'a بن عمر he said ابن عمر gave bay'a to what لعبد الملك بن مروان وبالسيف أخذ الملك and how did he take leadership by the sword أخبرني بذلك sorry يحبن يحيا he said أخبرني بذلك مالك told me this أنه كتب إليه وأمر له بالسمع وطاعة على كتاب الله وسنة نبي قال يحيا he said والبaya'a تخيروا من الفرق so let me go back to the statement يحبن يحيا is saying البaya'a مكرحة أما إواستهم يحبن يحيا البaya'a مكرحة the bay'a is forced on someone or is it forced on someone he said no قيلة له إذا ستهم فإن كانوا أي متجور what about the oppressive leaders he said بaya'a بن عمر what about ابن عمر who gave bay'a to who took it by sword and then he said this I heard it from Malik Malik told me this that عبدالله من عمرين wrote to Abdul Malik بالمروان that he's going to listen and obey him and et cetera على كتاب الله وسنة نبيهم and look at يحبن يحيا he said he said والبaya'a تخيروا من الفرق that the bay'a is better than فرق also an evidence to really show this is that الإمام ماليك صودي خلافة أبي جعفل المنصور and Mahdi of his time and both of them he used to refer to them as أمير المؤمنين and he mentioned that he said مسلم المداود he said سبعت ماليك and I heard الإمام ماليك saying قدم علينا أبو جعفل المنصور أبو جعفل المنصور came to us سنة خمسين ومئة what the year 150 فقال he said يا ماليك كثرة شيبك ماليك the whiteness in your bed has become a lot who's saying this أبو جعفل المنصور is saying this too الإمام ماليك he's saying to him كثرة شيبك قل to ماليك his highness I set him نعم يا أمير المؤمنين yes the leader of the believers من أتت عليه السنونة كثرة شيبك if a person his go by in his life of course the whiteness is going to enter his heart his bed or his hair and then he set him أبو جعفل المنصور set to مالي أراك تعتمد على قولي بن عمر why is it that I see you depending on the view of بن عمر من بين الصحابة from amongst the companions قل to I set him أنا آخر من بقية عندنا من الصحابة because he was the last one remaining from amongst the companions in here in Medina فحتاج إليه الناس when the people started to need him فسألوه they asked him فتمسكوا بقولي so the point here is that he's referring to as أبي جعفل المنصور as what أمير المؤمنين أنا أبي جعفل المنصور how did he come into power through force and bloodshed also I remember the Habib you mentioned he's قدم المهديو المدينة المهديو came to Medina فبعث إلى ماليك and he sent to Malik فقاله سد لهارون وموسى اسمع منه فبعث إليه المهديو sent to Malik فأتاه فقال لهارون وموسى اسمع منه فبعث إليه فلم يجيبهما فأعلم المهديو فكلمه فقال يا أمير المؤمنين العلم يؤتى أهله أهله فقال صدق ماليك صيرا إليه المهديو wanted ألمام ماليك to come and to teach his two sons for him so they can take the muattab from him so they can take knowledge from him that's what he wanted لكن ألمام ماليك he told him with all due respect he said العلم يؤتى أهله the person who wants to seek knowledge they have to come and seek knowledge and they have to go to the people of knowledge then look what المهديو said he sent him صدق ماليك when Malik is telling you the truth of my two sons صيرا إليه go to Malik and study from him so what did he refer to him as what he referred to him as يا أمير المؤمنينة so that shows you that ألمام ماليك did not see what is being said here also الإمام ماليك رحمة الله لو كان يرى عدم سيحة ولاية المتغليبي if Malik was of the opinion that the person who took by ghalaba is not a an Imam or a leader then the أئمة to Sunnah would have mentioned when they brought the Ijmaa they would have said Malik is not in the Ijmaa Malik doesn't hold this opinion and Sunnah would have mentioned it because Malik is one of the people whose goal is considered part of the Ijmaa right أئمة المجتهدين they would have mentioned it why is there no one ever mentioned this statement that Malik رحمة الله is يعني and I'm going to mention this who is the first person to actually say this I'm going to come to that later Insha'Allah and expand on it a bit more the third response I want to give is that from the Malikia of the matter of the Imam Malik there are those who transmitted Ijmaa in the Mas'ala على سيحة بيعة المتغليب ابن أبي زيد القيراواني وأهمفوه استيبن in his رسالة by the way ابن أبي زيد القيراواني was called الماليك الصغير the small Malik ابنه بطال الماليكي also brought Ijmaa which I mentioned before يعني شرحة صحة البقاري half of them had to transmitted it finally the fourth response I want to give is that الماليك the statement that was just mentioned by you here it can be explained what he meant by it we have to distinguish between المتغليب and the مقرح okay we have to distinguish one from the other بيعة المتغليب is different from the بيعة المقرح okay which is what's the difference I'm going to give you two examples there's a مدينة and it has two دولة because the city has two يعني a city or a land is between two governments okay both of whom have taken their places and their portion of land okay a person goes and he gives بيعة to one of those leaders and another one goes and gives بيعة to the other one okay if the person who is in land A goes to the land of B if the land of B forces him to give بيعة the بيعة he is called بيعة مقرح because he's already got بيعة with what where he's originally from so for example somebody who is in ماراته here yeah he goes to the UK let's look over there he goes to Saudi Arabia okay he goes to Saudi Arabia and the Saudi government says to me you have to give us بيعة no he doesn't his بيعة is already with what his land that he's from originally that's the difference between بيعة المتغلب and بيعة المقرح that's what Imam Malik and Imam Malik was saying the second the example I just gave is what he's saying that بيعة doesn't exist he doesn't it's not upon and it's not binding binding also this narration as for the one just to clarify as for the one when the bula takes over his land by force Imam Malik is not talking about this situation Imam Malik okay also that that you just mentioned the قصة of Malik is مجحول as a narrator ambiguous was unknown the Rawi of this narration who is مجحول المتخلم فيه so if you go to the 10th volume page 287 on the the first volume page 358 you find that this story doesn't have no base and it goes against also there's a nice statement if you go to the كتاب ترتيب المدارك by Qadr Iyad the first volume page 169 he's a nice response to this a particular issue ورأي المعند الله now okay the next one I have for you is معاوية تبنو and those after him were mistaken when they allowed leadership to be inherited so obviously we know معاوية gave leadership to his son يزيد therefore authority is not valid through this means and I think I just want to add something here as well we touched on it before but one problem that people have with the ruler being the ruler all the way through his life and then passed it down as they say isn't it better to have democracy because then the ruler can be changed every four years and we can have you know the leadership can be passed on before the ruler even dies isn't that better سخال المؤمنين معاوية تبنو سوفيان رضي الله تعالى عنه the response I want to give in this situation is that I'm going to respond to it in two ways the williah to be توريث given the williah by inheritance was done by him and he did this for what اللي أجلي مفسدة اعظمه he was trying to repair a great facade that he thought was going to come رضي الله تعالى عنه because if معاوية was to place this in other than بن أمية then بن أمية will not take it easy and if anybody came after that they would oppose him and then that would cause him to spill hence why he pointed his own son is he to just take over the issue is not just him and he's not just looking it from his own perspective alone he's looking at I don't want to leave the Muslims with their chaos and I don't want to leave the Muslims with problems so if he معاوية سوفيان was to place it in anybody other than بن أمية they would not be able to take this responsibility and they would come from it مفسدة عظيمة upon the Muslims and the evidence to show you is that بن أمية when they lost from عبدالله من الزوبي remember when he took it from يزيد من المعاوية after Yazid died he took it over right where did he take it up to Sham right look how بن أمية took it fast quickly again when one when he came he did it عبدالله من المعاوية look how he took it straight away the willower عبدالله من الزوبي was taken so easily so they had very strong influence they knew what they were doing and this is something إبنو خلدون mentioned and I'm going to say one statement إبنو خلدون he said ولكلو كانوا في مقاصدهم على حق ثم قتض طبيعة الملك الانفراد بالمجد واستئثار الواحد به ولم يكل لمعاوية أن يدفاع عن نفسي وقومه فوأمر طبيعي ساقته العصبية بطبيعتها واستشعرته بن أمية he's saying this is an issue that is not going to harm معاوية's intent معاوية had a very good intent in mind but the wisdom of Allah the natural reality out here is the case the people of بن أمية he's got a long statement it's good to go to it and read it يعني if you go to the الكلام of رحمة الله he mentions that the intent was good but معاوية knew that if he put somebody else in charge this is not بن أمية going to accept it to show you this إبنو خلدون mentioned is a very powerful point الكلام is very long you can go and read it yourself he mentions that عمر بن عبد العزيز يقول this is the statement of إبنو خلدون إذا رأى القاسم من محمد ابن أبي بكرن عمر بن عبد العزيز if he would see عمر بن عزيز من بن أمية right عمر بن عبد عزيز عمر بن عبد عزيز if he would see القاسم ابن محمد ابن أبي بكرن صديق if he would see him what would he say he would say لو كان لي من أمري شيء if the matter if it was fully in my hand لو ليته الخلاف if I would give القاسم ابن محمد ابن أبي بكرن خلاف I would place it in his hand ولو أراد أن يأحد إلي لفعل لك وإبن خلدون if he wanted to he could do that he could put it in his place but why ولكن لو كان يخشى من بن أمية he was scared of بن أمية أهل الحل والعقد لماذا كرناه as we mentioned فلا يقدر أن يحول الأمر عنهم لأن لا تقع الفقر فرقة he didn't want أمر عبد العسس he didn't want The matter to be taken and بن أمية fight back and bloodshed takes place this is something that had to be very really understood hence why لذا so go to his Cotton his his tarikh the first volume page 257 and also go to his tarikh page his first volume page 262 ما هي بيوم العالمية؟ ي bandwidth و يونس دروسهم إذ свобод أه knows مهاجر و أنه يساعد الآن ، يساعده من المساعدة الثالثة لذلك السبب why they were doing it and their purpose was this woman Nancy Pelosi or whatever they call it she's pushing it and she's trying to make sure that that happens the reason is because they're scared after Joe Biden finishes his four-year term that Donald Trump might come and then get the election and then he comes into power why are they so scared about that why didn't they just leave it to them if they do the second impeachment to him he can't come into power he can't come for as a candidate as presidency he can't come so they're trying to do this to him they understood that the majority of people are going to choose this lunatic do you see my point they realized the majority are confused so we don't really this democracy the way it works is that the majority are going to choose corruption the majority of people this the filter is not good anyone who is going to allow them they're going to choose that and that's why we have this concept of who chooses the leader that's why this issue of who's being put in charge is he the right candidate should we choose him when they choose someone even if he changes because they sharply chose him they selected him they are around him inshallah everything is going to be better and that's why الله تعالى his way is what salvation and prosperity is there is a legitimate question that people ask about in our time we're talking about the muslim countries that we have today you mentioned in your introduction that it is not permissible at the time of choice at the time of choosing a muslim ruler it's not possible to put someone into power who is a zhalim many people will say that the current muslim rulers or some of the current muslim rulers would fall into this category their sinners etc now you have the people of power they're actually approving this and they're going against the condition that you said where at the time of choosing a leader you can't put into power someone who is a zhalim or a fersik so how do you reconcile this contradiction they're not bringing the zhalim and the fersik into power they have to give them bait out though right they've chosen a person who is a muslim who is just who is noble, who is good and when he came into power he changed right I don't know some of them will say that even before he came into power he was just being passed down through a family and you know this person is going to be like his father or he's going to be the same or you might even know that he's going to be worse but you still see that one of them might have given him bait out etc so this is another important point that I want you to understand I mentioned it through the issue of معاوية تبنى بيسوفيان معاوية تبنى بيسوفيان رضي الله we believe he didn't know that his son يزيد he's doing these things he wouldn't choose his son and say be the leader of the muslims when he knows that he's got fisk or these issues if they were real if they were real and it's true that he was upon fisk معاوية would not appoint him and place him in power لا شك we believe better better of معاوية than that but that being said معاوية of course so his son to be good and this is the issue of a father and a mother and a mother a father and a mother and a father and a mother is someone who is noble and someone who is less noble so يزيد came into power because of a مسلحة الراجحة even that the حسين عبدالله من الزوبيل عبدالله من عمر I mean great companions and other great Sahabas were alive but the reason again I mentioned to you is that معاوية whether you agree with him or not he saw that there's going to come a greater معاوية if somebody else goes into the position which makes sense because if he moves it these people are going to fight these people are going to cause problems that's the same problem that we tend to see okay how in these situations today for example a lot of these countries they pass it over to their child and they try to pass it over to the child and etc now if this whole entire family gets removed do you think they don't have links they don't have positions they don't have authorities they don't have connections elsewhere it's going to be a tug of war in power and that country is not going to find stability so it's better that within the family members that really are not around they control they advise they correct they shape that's the way that they do it okay that's the way they look at it because if it gets taken out of there just like معاوية if it gets taken out of this it's going to cause bloodshed and it's going to cause a greater فتنة it's going to cause a greater trial and tribulation and chaos if that's done what about the condition though that he has to be a Muslim who is an Adil what if they know that even though keeping in the family he's going against this condition is that allowed or is that not not allowed I mean first of all of course if he's a Muslim and he is what I didn't have to be looked at at the time when there is choice but at the time when there is you know a hardship there is fitna greater if he doesn't I mentioned the statement of I mentioned to you before right not where he said some of the actually took this out of the the condition of Imamah they took the concept of because of it can't be found and then what's going to happen I'm going to tell the people there's no leader sorry because that condition cannot be found to someone and it's a reality that we have to face and we deal with if this leader leaves and his son doesn't take over that family that whole entire family that's there it's going to cause a problem later because remember they've got links with other governments they've got links with other systems it's easy for them to do coup to come into power again because that's what they've known that's the position that they've been in the last 100 years 200 years so chaos happens okay is there a pledge of allegiance is it only binding for the one who undertakes it or is it binding also for those who don't undertake it as well the بايع عقد البايع is lazım everybody if the أهل الحل والعقد كيف بايع or even if the leader comes in by way of الغلب والقهر as the evidences and the إجماع mention it is it is not a condition for the سحة البايع that every individual goes and gives بايع okay شوكاني رحم الله he said وليس من شرطه بوت الإمامتي وليس من شرط الطاعة على الرجل أن يكون من جملة المبايعينا فإن هذا الاشتراط في الأمرين مردود بإجماع المسلمين أولهم وأخيرهم وسابيخهم so he said this issue of conditioning everybody has to go and give بايع to him that's not a condition and a person shouldn't say oh I'm only going to obey the leader if I've given بايع to him since I'm not from the people who gave بايع to him he said that conditioning that person might try to come with is what is rejected بإجماع المسلمين by the unanimous agreement of the Muslims the first of them and the last of them and what he means by this رحمه الله he mentions it in a tape في الحمالات الإعلامية ضد حكومة العلماء الحرامين ابن باز رحمه الله تعالى talk about this and the the first volume page 941 this shows إجماع شو كان إجماع the unanimous agreement even said something he said قد يقول a individual might say نحن لم نبايع الإيمان we didn't give بايع to the iman فليس كل not everybody gave بايع to him إبن عثامين he said هذه شبهة شيطانية باطلة this is a satanic doubt هل الصحابة حين بايع وابي بكر did the صحابة رضي الله تعالى when they gave بايع هل كل واحد منهم بايع did everyone go and give بايع بايع حتى العجوز في بيتها even the elderly woman in her house who is selling in his shop did he say I am going to give you بايع إبن عثامين he said أبدا المبايعة لأهل الحل والعقد بايع وما تبايع whenever they give بايع خبتت الولاية على كل أهل هذه البلاد everybody of that land when أهل الحل rather than the smart the clever ones يقولوا would say أنه لا بد أن يبايع كل إنسان everybody has to give بايع ولو في حجري بيته even if he is in his house ولو عجوز أو شيخ كبير أو صبيا صغير ما قال أحدهم بها وهم he said no one has said this he said إن شرحوا رياضر صالحين the sixth volume page 649 Perfect The next question is in place between the حاكم and the محكم the ruler and those who is ruling over and some people say that this kind of agreement is an agreement of we care that and not an agreement of we layer what I mean by that is that the people have for lack of a better word employed the ruler in his position he's kind of acting as a representative for them and therefore just like you have any employee you have the choice to remove use this as an evidence to say we can remove the ruler if he's a first and there's two I want to bring in this I'll mention in both and then you can go into your response إن شاء الله the first one is narrated by أبو مسلم خولاني and he actually called معاوية العجير and العجير is kind of a term which is used to someone who is employed for a particular role and obviously this is when because some of the companies I think did the companies rebuke him or did he just get ignored for a bit the people around him they said قل أيها الأمير instead of say that's right and then معاوية I responded by saying إن ليف أبو مسلم for he is more knowledgeable of what he is saying so this suggests that معاوية is kind of and according to this Harbaz they kind of agreed that this act of إمامة was more like سلام فباد a person bleeding the Salah if the people he is leading don't want him to and of course if that's an issue of a Salah where you just got a small conjugation behind you then imagine an issue of a ruler who is looking after many more people so some people say that we can use this as evidence to again show that if the people don't want him to be the ruler just like people didn't want this man to lead the Salah these are the two evidence they bring in this particular issue where they say we can remove the Muslim ruler if we are not happy with him so this issue that you're bringing which is the contract between the leader and the people is an act which is either Weqaila and some say no it's an act which is Weelaia and the discussion on this issue ويجب أن نجد مجرد جديدًا أكثر منهم ونحن لا يجب أن نجد أكثر منهم هذا شيء ما أخيرين سوف نتحدث عنه ونحن لا نجد أن نجد أن نجد أمه who are better than us in knowledge better than us in understanding better than us in virtue and righteousness يجب أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد الثاني رسول إن شاء الله تعالى أنه إذا كنت تقول أن ويكالة هناك إرادات التي يأتي لك التي يذهب لأجمع أهل السنة والجماعة إذا كنت تقول أن هذا هو أكد ويكالة ما يحتاج أنه أنه يستخدم لأجمع الناس أن يساعد المساعدة ونحن لا ينجد عندما يشعر أنهم يمكنهم أن يساعدهم ونحن this is Bartel because he goes against the إجمع أهل السنة وعندما I mentioned 33 إمامs I mentioned and I also mentioned the إجمع الإمام أهل السنة والجماعة أعلم أن الله يتعالى that the leader who is fast cannot be removed I brought his consensus in the matter and the fact that he refuted ألماء ورديو who said otherwise and even mentioned that this is something mentioned by the معتزيلة that is a belief that's attributed to the معتزيلة also if you say it's أقد ويلايا as well there's a problem as well if you say even it's أقد ويلايا it's like that if you use it like that and you talk about it like that they also can come here and that concerns about it as well which they bring themselves which is that the leader cannot strip himself as well he can't strip his position if he wanted to that's also what would come because there's a contract between him and others but he has no choice so if he felt like I don't want to be in this position I want to step down and that goes against what حسنبن عريبن عبيط عريبن did for ويلايا ويكالا I responded to ويكالا and I mentioned that it would mean that the people can remove the leader if he's ويكالا but the ويلايا if you say that it takes from him that the leader of removing himself from a position he steps down he says I don't want this anymore I explain to the people what ويكالا meant just explain to them what ويلايا means ويلايا means he's a willy and he's أقد ويلايا it means there's a contract between him and the people and they stay appointed him as a willy okay and they put him as a but ويكالا means a representative but ويلايا means he's got authority he's got strength he's got power that means only they can say to him يعني it has to be a mutual agreement on both sides for him to step down and that's not the case حسنبن عريبن he believed that he doesn't want to be any power anymore he went to وعاوية in Sham he stepped down okay and the professor I said and praised him for this in advance the professor said he said وصيوص لحو الله بيبين في أتين عظيمتين من المسلمين أو كما قال عليه السلام that my grandson my grandson here حسنبن عريبن is a sayid and Allah through him is going to save two large armies of the Muslims that are going to be saved because of him it was the issue of معاوية so حسنبن عريبن he stepped down and he gave the position to معاوية and six months later he died رحمه الله so the Qaeda is وطل الملزوم if all those لوازم and those iradat are going to come on these two then leave all of that just stick to the issue that the sharia mention the Nussus what they stated as for what you mentioned regarding أبي مسلم الخولاني you and معاوية when he said to him السلام عليكم أيها الأجيرو and then the people said to him قل say السلام عليك أيها الأمير and then he said السلام عليك أيها الأجيرو and he said this and they were correcting him three times they were saying to him but say السلام عليك أيها الأمير and he was repeating what he was saying then معاوية said to the people دعو دعو أبا مسلم leave أبو مسلم فإنه أعلم بما يقول he knows what he is saying فقال they said إنما أنت then أبو مسلم الخولاني you said to معاوية ابن أبي سوفيان he said إنما أنت أجيرو you are an agir someone who is requested to do a role and a responsibility and then what the person can just remove you إنما أنت أجيرو إستأجرك رب هذه الغلم لرعايتها فإذا أنت فإن أنت هنأت أجربها وداويت مرضاها وحبست أولاها على أخرها وفاك سيدها أجرك وإن أنت لم تهنأ أجربها ولم تداوي مرضاها ولم تحبس أولاها على أخرها عقبك سيدها this statement of أبي مسلم الخولاني that you mentioned is ضعيف إبنه عساكن mentions it in his كتاب تاريخ ودي مش قدف ألو مامي الذهبي mentions it and also mentions it in his كتاب تاريخ إسلام is in the chain is أبو باكر إبنه أبي مريم أبو باكر إبنه عبد الله إبنه أبي مريم is weak أحمد أحمد يحيبن يحيبن يحيبن يحيبن يأتي lại ي�도بي يد your you can find it there that's the first response the second is this that's one of the the the people he's running is it's not right as I mentioned before that it would mean other people can remove him and this is يجب أن يكون هناك تقريباً إلى المطاقة والسنة والجماعة ويجمعها إلى المطاقة والجماعة أيضاً فالتحديث أن أبي مسلم الخواني حتى إذا كانت أفكار عندما قال أنه يوجد أبا الجير فهي لا ي يعني أنه مهم لهم لأنه يريد أن يجعلهم مملكة هذا من نوع التقريب والتشبيه يحاول يجعلون المفقين يساعدون وهي يجعل أنه يحاول أن يقول لهم هذا الإنسان يكون في مكان كأجير، ليس من الناس، ولكن الله عز وجله وإنه صحيح في تكتبه، عندما قلت to him، إستأجرك رب هذه الغنم لطفل هذا الفلوك لرعيتها فإن أنت هنأت أجربها وداويت مرضاها وحبست أولاها على أخرها وفاك السيدها أجركة وإن أنت لم تهنأ أجربها ولم تداوي مرضاها ولم تحبس أولاها على الأخرها وإنها أجربك سيدها، يتكلم بأنها الله عز وجلها وذلك هو تفهم أن ابنو تيميا أفهمها رحمة الله تعالى، عندما قلت فيه كتابة سياسة الشرائية في أصلاح الراعي والراعية في مرحلة الثانية، يقول هذا ظاهر في الاعتبار فإن الخلق عباد الله، الناس يساعدون الله والولاة نواب الله على عباده وأن المساعدين يقومون بمدرسة الله تعالى على هذه الأرض وهموا كلاع العباد وكلاعها ووكالة عباد على نفوسهم بمنزلة أحد الشريكين مع الآخر، ففيه معنى الولاية والوكالة فشيخ المساعدين يقومون بمدرسة الله ومساعدة ومساعدة، ومساعدة، ومساعدة حسنا؟ نعم من ذلك، يمكنك أن تفهم ذلك أيضا حسنا، لقد تكلمت كثيرا عن المساعدة ومساعدة، ومساعدة على ورده، هل هذا مدرس على الكثير من المساعدة؟ يبدو أنه يبدو كثيرا عن المساعدة وماذا يبدو كثيرا؟ نعم، نهما، وعلى ما يفعله وماذا يفعله؟ لأن هناك أقل الأسئلة التي تأهد إلى هذا المساعد أولا، نفس المساعدة، أعين سورة البقلة التي تخبرناها أكثر من ملين 2 أو 3 ملين قال الله ينالو أحد الضاليمين ويبدو أن الله لا يشهد على الضاليمين ANDذ why it implies that if the rulers are va'한테 And is not coming with his part Then obviously we don't have to come with our part And I'm not sure that requires a response I'm just bringing it here because that's something that they bring But we've already responded to it twice And you've explained what time and stage this sair is applicable But there's another AIO which actually you mentioned before as well أيها الذين أعتقدون هذا في سورة نيسا أباق الله و أباق المسنجر و هؤلاء منكم و أنت تتكلم هذا as a proof to show that we have to obey the Muslim ruler لكن قبل ذلك it mentions indeed Allah commands you to render trust to whom they are due and when you judge between people judge with justice and therefore the context shows that first Allah is telling the ruler that you have to do this you have to judge with justice and then after that is telling us to obey the ruler and therefore they are saying that we only obey him if he comes with his part first if I respond to this issue they are trying to say that the some of what is basically if the leader plays his role and he does his role then the people they do their role and they fulfill their part of the contract if he breaks his side of the contract there is no longer a contract anymore they have the rights to terminate it because I already told you that the Shariah commanded us to be patient with the oppression of the leader so if he is deficient in his side the Hadith I mentioned the extensive narrations the Prophet SAW telling the companions to be patient and that you ask your rights from whom Allah SWT and he give him his rights and whatever whatever rights that he has give it to him as for your rights who do you ask Allah SWT the Prophet didn't say to the companions the contract is gone you are no longer in a covenant or you don't have to listen obey him the Prophet didn't say that and I mentioned also the Ijmaa to be patient upon the oppressive Muslim leader also the second response I want to give is that the Shariah has actually warned gave a severe warning to the people who take their relationship with the leader معاملة مقايضة who say if he doesn't do his part I am going to do my part there is actually a severe warning for these people the Prophet SAW 3 types of people Allah will not speak to them ولا ينظروا إليهم ولا هم عذابون أليمان for them it is a severe punishment who a man who gave a pledge of allegiance to a man لا يبيع إلا لدنيا for worldly reasons فإن أعطاهوا ما يريدوا if this leader gives you or the one you are going to give a pledge of allegiance if he gives you what you want وفاله وإلا لم يفله and if he doesn't give you what you wanted and what you agreed upon you say you know what he didn't pray his part I am not going to pray my part this حالية ولذلك أليمام القرطبي رحمه الله تعالى لما أشكل من تلخيص الصحيح المسلم the fourth volume page 55 he says an explanation of his hadith he says what it means is that الله تعالى الله تعالى of course he burdened the leaders with what he burdened them with being just فكتوز the people وكلف المولة عليهم الطاعة وحسن النصيحة and the people what they are burdened with and they give good advice to the leader فأرادة أنه إن أصل أمراء these shows that if the leaders disobey Allah تعالى أصل الله فيكم regarding us ولم يقوموا بحقوقكم and they do not fulfill their responsibility upon us فلا تعصوا الله أنتم فيهم you do not disobey Allah in their rights وقوموا بحقوقهم stand up for their rights فإن الله مجاز كل واحد من الفريقين بما عمين because Allah is going to reward everybody for what they did شخص الإسلامي بن تيميا he says لأمر الله بطاعة because Allah commanded us to obey them فمن أطاعة الله ورسوله بطاعة ولاة الأمر anyone who obeys Allah and his messenger in the obedience of the leaders فأجره على الله is with Allah who does not obey them إلا لما يأخذه من الولاية والمان he only obeys them because of the positions that they might give him or the wealth that he is going to get from them فإن أعطوه أطاعةهم and if they give to him, he obeys them وإن مناعوه and if they do not give to him and he does not get anything from them أعصاهم he disobeys them فما له في الآخرة بن خالق this person has nothing to wait for the day of judgment even the team has said that in his مجموعة الفتاة with the 35th volume page 16 so it is bad to have this مقايرة with the leader نعم نعم جزاك الله خير أنت تستخدم قياس في مورد النصي والإجماع أنت تفعل قياس تقوم بصلاة عندما أخبرك أنه يوجد تقديم تقديم يتكلم وإصدار المسلمين ويقوم بأكتبه ويقوم بخبره ويقوم بخبره هذه تقديم تقديم أنت تتعلم أنت تتعلم وأنت تتعلم وانت تتعلم قياس أذكر في البداية أخبرتك أخبرتك هناك لا قياس ونحن لن يوجد مجموعة في مورد النصي والإجماع عندما يوجد تقديم و عندما يوجد مجموعة عندما يوجد مجموعة هذا هو السؤال الثاني even if a person takes the prayer according to the large number of fukaha is that if a person forcefully leads the people when they do not want him their prayer is still valid and those people they pray behind him when they meet him they also have to follow him and do the prayer and their prayer is still valid and his Imam is also valid so it doesn't show that the prayer is invalid and it doesn't show that they all have to repeat their prayer or anything there is the next question I want to go on to is that you mentioned a few times this term now there is a group of people who actually say that the right for choosing the ruler is not restricted to these special group of people rather it should be the whole Ummah who has the right to choose their ruler, how do you respond to that the Ulama, so I'm going to respond to this in many ways first of all عمر بن الخطاب رضي الله من حديثة عمر عمر دي العين who was asked عمر بن الخطاب ألا تستخلف are you not going to do استخلاف are you not going to appoint somebody and then he said if I appoint a particular person and I choose them then someone greater than me has already done that before me يعني he is referring to أبو بكرن وإن أترك and if I don't appoint a particular person who is better than me a person who is greater than me had chosen to leave without appointing a particular person رصور الله صلى الله عليه وسلم so here what we can learn is and the concept of استخلاف pointing someone and also the concept of what leaving of pointing people so that's number one I want to point as a side point but this issue of يعني the reference point for choosing the leader goes back to the Ummah and he doesn't go to أهل الحل والعقد this is something that goes against مذاهب الأربع the four metaphors that we follow ألمام أبو حنيفة ألمام ماريك شافي ألحمد this is what they are متواردون that they passed on to each other I have not seen anyone from the علماء who mentioned that connecting the choosing of أهل الحل والعقد you can't you can't connect the choosing to أهل الحل والعقد I haven't seen anyone who said that but actually what I've actually been reading and I've seen is that some of the علماء have actually transmitted إجماع like أبو العباس القرطبية ألماور ديو النوويو أبو زورعة العراقي I already mentioned that when I was talking about أهل الحل والعقد and how it's appointed those five imams have transmitted إجماع okay also the second response is that عمر ابن الخطاب رضي الله عنه he placed the matter of the umma in six people's hands and he made the shura amongst them other than the عموم الناس he didn't say the truth he didn't bring the rest of the people there he just pointed six people and he said these are the six people وليذلك الشيخ محمد ابن صالح ألعوث يمين he says ونوع من الأهدي بالخلافة إلى معين لأن الخليفة لا يخرج عن هذه الدائرة الضيقة وهم ستتفقط sometimes the choosing is one person so you can choose one person and you say you're the leader and sometimes you don't say it you say all of you guys are ready to be leaders but amongst yourself choose who's the right person I see that's the people of أهل الحل والعقد and he chose it okay an emotional argument here some people might say how is it fair for the people to have to obey someone they didn't even choose I'm just a normal person I'm a citizen I didn't choose this person to be in power now I have to obey him how is that fair do you see the شريعة is speaking for you in many things that your choice is not taken in الله تبارك وتعالى he did not question you in what gender you want to be الله تبارك وتعالى did not question you in what country and ethnicity you're going to be from and who your parents are going to be الله تبارك وتعالى did not take your choice in those universal things الله does not need to take your choice in the things that he legislates the حلال and the حرام the things that are permissible الله doesn't سبحانه وتعالى and at the beginning I mentioned something الله said in the Quran وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين I mentioned at the beginning that if Allah is messenger pass a ruling in a matter we have no choice after that we need to submit and adhere to it الله says One of the sign of the believer is that he submit and he surrender's toward Allah in his message as sanction and the prophet told us he and I mentioned it before what did the prophet say he said العان وقلت ذلك والأخرى صحابة ، كلهم كانوا بخير معه ، حسنًا؟ ثم لماذا يجب علينا أن نكون بخير مع ماذا؟ هؤلاء الصحابة هؤلاء الصحابة كانوا بخير معه. و now I want to move on to the main discussion, the issue of خروج and whether it is permissible to rebel against an oppressive Muslim ruler and again to remind the viewers at home when I said at the start of this podcast the position you believe very firmly, very strongly and you presented many evidences so far and I'm sure you're probably going to present some more as well is that not only is it not permissible to rebel against an oppressive Muslim ruler but on top of that this is not even a difference of opinion however the position that I'm representing again just to remind the viewers at home is that I'm with you that we shouldn't rebel against an oppressive Muslim ruler and that is better to have patience however it is a matter where there is a legitimate valid difference of opinion and that difference of opinion is based on what we're going to be discussing in the next few minutes or a couple of hours which is the companions rebelling I have examples of what I believe the companions are rebelling the selef rebelling and even many quotes from different books talking about the selef rebelling and how they understood those things so we are going to go into each of these things in detail what do you have to say at the start just an introduction before we get into the different rebellions شايد what I want to speak about is this مسألة that there's a خلاف which is سائر going against the oppressive Muslim leader is a مسألة which is it's a خلاف which is سائر it's a valid difference of opinion you keep mentioning that شايد I want to say something Insha'Allah when you and all the viewers all would really understand this point it's very important for me because it's the foundation of my argument the مواضع of اجتهاد and the مجالات the places where اجتهاد goes into is the following an issue which is it's speculative in how it's been transmitted to us but it's the indication like in or the meaning that's taken from it's so the way it came to us it's speculative is it authentic or is it not but what is it the indication in it is and the example for that is the حديث في خمس شايد in خمس there's a شايد I think you have to give a shايد this is a Zakat this قطعي الدلالة the indication is it's a clear cut like there's no other five is crystal clear everyone understand what five is you can't understand anything else شايد is also a known animal it's crystal clear the meaning is قطعي الدلالة the indication is لكن it is it's authenticity can go under scrutiny so then there's each Tihad that happens here in terms of its transmission then there's the second type which is قطعي الثبوت it's crystal يعني it's for certainty it's been established it's authentically been transmitted with certainty it's crystal clear but it's what ظني الدلالة but like in the indication in it and the meaning that is it's taken from it it's speculative it's not crystal clear it can take حمالة it can take many interpretations and an example for that is قوله تعالة والمطلقات وتربصنا بأنفسه now this I of course it's قطعي الثبوت and I was going to say it's speculative how it came to us the Quran is متواتر right so it's crystal clear the way it came to us but what does قورو mean is it حيط is it طهر and there's a dispute there's a dispute amongst the scholars which one does it mean so this والمطلقات وتربصنا بأنفسه the scholars they say it is خبارية لفضل إنشاءية المعنى so even though it's in a statement form but it's a command okay but what does قورو mean there's a dispute back and forth so the indication and the meaning that's taken from this it's not clear cut so okay اجتهاد enters which side now the angle of how the ruling is taken but not necessarily how it's been transmitted I understood the third one is it is the way that it's come to us the way it's been transmitted to us it's speculative it's this HDAD entering it and also the indication and the way that the ruling is taken the ruling that's taken from this evidence is also again based on HDAD from both angles it is and this is for example the حريث لا صلاة اللي من لم يقرأ بفاتحة الكتاب so the حريث is not متواتر according to the scholars or some of the scholars it's not متواتر so from that angle because it's not متواتر it is what the new the speculative if it's also the new دلالة the indication in it is also speculative because لا صلاة does here it mean اص اي لا صلاة اي لا أصل صلاة doesn't exist or does it mean the كمال the completeness of the so this is a speculative what it means the fourth type in which there's HDAD that takes place is when there is an issue لا نصفه there's no textual evidence for it at all ولا اجماع and there's no اجماع انها مسألة and then the scholars have to go to the دلالة which is مختلفه فيه the evidence is which the scholars differ upon من القياس استحسان العرف سد الضرائع الاستصحاب شرع من قبلنا الاستصلاح you know this type of evidence that scholars you know يعني مدهب أهل المدينة يعني those are evidence which are مختلفه فيه so there's no evidence here so they start doing I'm asking you a question a straight question I'm going to ask those who are watching as well this issue did I not prove that it's قطعي الدلالة قطعي الثبوت and there's an اجماع which is قطعي الامتر who can then come and say to me this is خلاف سائر yeah it doesn't even enter the the discussion of HDAD at all because it doesn't fit into one of those four categories it does not fall in any of those categories so how can you come and say I proved to you that because I mentioned the evidence that came to us are what? متواتر so the evidence has been متواتر gets rid of ظني الثبوت it's not ظني الثبوت it's قطعي الثبوت it's متواتر sat first and then also it's قطعي الدلالة the indication is crystal clay I bought you clay cut no sauce of the prophet عليه الصلاة والسلام commanding the Sahabah فاصبر be patient وإنظر بظهرك واخذ مالك be patient like these crystal clay evidences إلا أنت روكوفا بواحا عندكم من الله فيه بورهان all those evidences which are all قطعي الدلالة and to add on to that I bought you an إجماع and the إجماع are two types there's an إجماع which is قطعي and there's an إجماع which is ظني I bought an إجماع which is قطعي from 33 imams there is any person who has mustard seed of knowledge with سياخ الكريم this masala is إجماع and it's not مسألة which is خلاف سائخ the poet he said وليس كل خلاف إنجاء معتبر إلا ما كان له حضم من النظري something like that the poet he said he said وليس كل خلاف إنجاء معتبر not every difference of opinions mentioned to us do we give do we say إسموعتبر إلا خلاف except a خلاف which is what except a matter which has another has a right for us to look into because this masala is based on ظني okay Mashallah let's look at it or it's based on ظني so let's look at it or it's based on ظني we look at it or there's no نسخ we look at it because it doesn't enter any of that what should come from us with fairness is to say this masala is not خلاف سائخ I think that's a very strong argument but there's always going to be people who have in their minds that if it was that خلاف their سلاف would not have fallen into this problem if it was that خلاف and obviously you said many times as well that we follow the religion the way the سلاف I followed it and we understand the way the سلاف understood it so people have this in their mind that the سلاف rebelled and that's where the real خلاف is coming from so that's something we're going to go in now and I want to go in slowly like we have been doing so far in this podcast رضي الله عنهما and this is really one of the strongest arguments that they bring forward they say the grandson of the Prophet صلى الله عليه وسلم the leader of the youth in جنة he is the one who did خلوج against يزيد if he can do it we can cling on to his opinion and we can say it's a valid difference of opinion so I first want you to explain the history of the events that took place and then I'm going to go into some of the arguments that I have for you let me mention the entire story okay until Hussein died okay from the time of يزيد من المعاوية coming into power and I'm going to mention until Hussein died it's going to be very lengthy it's going to be long pay attention and then we start taking the rulings from it fine يزيد من المعاوية was given the خلافة when the year in Islamic history was the 60th year of the Hijriah يعني سنة 16 من الهجرة the 60th year of the Hijriah يزيد was given بيع there was appointed as the Muslim a leader and at that time يزيد's age was 34 years of age okay يزيد the son of who معاوية من أبي صفيان there were a group of people who chose not to give بيع to يزيد they said we're not going to give you بيع from those people who were الحسيد من عالي the grandson of the Prophet عليه الصلاة والسلام and عبد الله بن الزوبير they both of them were in Medina they refused to give بيع to يزيد and when they were requested by Yazid to give بيع to Yazid عبد الله بن الزوبير he said أنظروا هذه الليلة let me look into this matter tonight okay and I will tell you my opinion tomorrow okay or I will give you my opinion so they said okay no problem but when عبد الله بن الزوبير and he went to where he went to Makkah and he didn't give بيع when they came to Hussein and they said to him هيا what about you give بيع he said I am not going to give بيع privately hey I'm going to be in front of everybody they said okay no problem so in the morning I'll see you guys he said at night time he went away and he came right after I have to understand they both did not see this man to be fit for the role عبد الله بن الزوبير and Hussein and I'm not going to be focused on عبد الله بن الزوبير I'm going to be focused on عبد الله because we're going to go into it after this so عبد الله بن الزوبير سبط رسولي the grandson of the prophet he refused to give بيع he went to Makkah and when he went to Makkah يزيد من المعاوية is very upset why does Hussein not want to give me بيع why is he refusing to give me بيع the people of Iraq so there's a historical reality that needs to be seen and understood here the people of Iraq they were always connected to عليب نبي طالب and his side of the family and his offspring remember when the whole issue happened عليب was in Kufa between him and Muawiyah so عليب was the the leader and his place was Kufa right in his base so his base was Kufa and the people of Iraq were acquainted with عليب نبي طالب but they deceived him and then Hassan the same thing he was for a very short period of time he was there and then he passed it over to Muawiyah and he went to him and he said look you take over I can't I want all the Muslims to come together I don't like this idea so the people of Kufa when Hassan عليب passed it over to Muawiyah and Muawiyah took over everything they still have their long for the the prophet and his family so when they heard that Husay رضي الله تعالى عنه it doesn't want to give Bay'a to Yazid they started sending him letters the people in Iraq the people of Iraq and when they sent him the letters they were saying to him basically we want you we want you to come over to us we want you to be with us and we want you to stay with us so they started sending the letters we're going to give you Bay'a we don't want except you nobody we want there's no Bay'a of Yazid on our neck the Bay'a is for you so the letters became too much too much for Husayn until the narrations mentioned that the letters reached 500 notes had 500 books that reached them and they all came from the people of Kufa they were calling him so Husayn said okay you know what I need to get to the bottom of this matter he sent his cousin okay whose name is مسلم عاقيل so مسلم ابن عاقيل ابن أبي طالب and so that's ابر عمي right so he's his cousin and his name is what Husayn ابن عالي ابن أبي طالب so عاقيل ابن أبي طالب and عالي ابن أبي طالب brothers so مسلم so he sent him he goes go find out the reality of the situation okay is this really the case is the people of Kufa are they really telling the truth are these letters fake or is real go find out for me I want you to understand Husayn initially just didn't want to give back at Yazid okay he didn't want to give back at Yazid now he's in Mecca letters are coming to him from the people of Kufa saying please we want you come to us so he's sorry Husayn he sends his cousin مسلم عقيل he goes go and find out so مسلم عقيل he goes to he goes to Kufa and he started to ask about it is it true that you guys really weren't Husayn are you guys serious about Husayn مسلم من عقيل he came to the house of a man by the name of Hani ابن عروح he stayed with him in Kufa that was the house he stayed in and that's where he did his operation from the people started to come in numbers all of them are giving بيعة to مسلم عقيل بيعة relief بيعة on behalf of who الحسير رضي الله أجمعينه may Allah please with all of them the governor of Kufa on behalf of Yazid was who and نعماري this noble companion he was the Amir of Kufa for Yazid when the matter reached him نعماري بل بشير that مسلم عقيل is amongst them and that the people are coming to him and they give him بيعة on behalf of حسين what did نعماري بل بشير do he pretended that he didn't hear the issue نعماري ignore it نعماري بل بشير ignore the matter as though he never had anything and he didn't give much weight to it until some people they left Kufa and they went to Yazid and they informed him of what's taking place and that the people are going to مسلم عقيل and they give him بيعة to him and that نعماري بل بشير he's not given importance to this great matter so they complain to Yazid when the matter reached Yazid he commanded عوبي دل first he told Yazid he told you're in a position you're no longer going to be the governor of Kufa no, I'm not going to give you this and he sent عوبي دللهي بنزياد to Kufa by the way عوبي دللهي بنزياد was the governor of where بسرح okay so he said to him you need to take بسرح and Kufa together and be the governor of both and you need to solve this problem so go to Kufa now run solve this problem and go back to running both of كوفا and بسرح عوبي دللهي بنزياد at night time he came to Kufa he covered his face put something on his face and he was crossing by the people with his face covered and he was saying to them السلام عليكم ورحمة الله وبركاته and the people were saying to him ورحمة الله وبركاته يا إبنو بنتي رسول الله صلى الله عليه وسلم the son of the daughter of the prophet صلى الله عليه وسلم they were thought this man who's coming is Hussein so he listened and then he realized that the matter is real and that these people are actually waiting for Hussein to just come after that عوبي دللهي بنزياد went to his palace he called a one of his slaves whose name was called ماعقل he said ماعقل come here I want you to find the matter I want you to find out the reality of this matter he said go and get to the bottom of this issue find it for me who is behind this what is the plan step by step what's going to take place I need you to bring me everything so the man whose name is called ماعقل he went to مسلب ابنو عقيل he took with him 3000 دينار he took those 3000 دينار and he went to مسلب ابنو عقيل and where was he staying he was staying in the house of هاني ابنو عروة that's where he was staying he was staying in the house of هاني ابنو عروة so he went to him with 3000 in his hand and then he said I am a man from Hamas and I am giving you this 3000 for Hussein خضي الله تعالى عنه I want to help him I am part of the cause so and he gave بيعة to مسلب ابنو عقيل on behalf of who and he said take this 3000 use this money for what you guys need it and insha'Allah تعالى and the man kept coming day after day to مسلب ابنو عقيل until the man learned and understood the ins and the outs of what was taking place he learned everything the man went back to ربيد الله يمزياد and he told him the whole reality he said this is the plan step by step this is what's going to take place حسين ابنو عالى when the matter became established many people gave بيعة to مسلب ابنو عقيل he sent to مسلب ابنو عقيل said you know what الله أكبر the people are real I need to send a letter to my cousin حسين ابنو عالى I need to inform him that this matter is real حسين رضي الله عنه he now left towards كوفا he was informed by مسلب ابنو عقيل his cousin that the people of كوفا are pleased with him that the people of كوفا are happy with you and they willing to give يعني بيعة the matter is all يعني ready just come so مسلب حسين رضي الله تعالى عنه he's now يعني he's now on his way he wants to leave when it was the day of يوم تروية this is another issue which is حسين رضي الله عنه didn't do Hajj that year he left going to Hajj it was a day of تروية and he basically حسين ابنو عالى he left on that day and عبيد الله ابنو زياد was aware of everything and the matter was clear was clear for him he knew what مسلب عقيل was trying to do so what did he do he said bring me حاني ابنو عروة I need Haneem ابنو عروة so they brought حاني ابنو عروة to him to عبيد الله ابنو زياد and Haneem ابنو عروة is who is the man that مسلب عقيل is staying with okay yeah so when they brought Haneem ابنو عروة to عبيد الله ابنو زياد he said to him اينا مسلب ابنو عقيل where's مسلب عقيل he said I don't know I don't know so you don't know I don't know what are you talking about he denied it he told معقل he said معقل come here معقل was that a boy who came with the money who gave it to مسلب عقيل and basically said يعني this is for Hussein I am with you guys who kept coming and saying I was from him that was a guy عبيد الله ابنو زياد sent right to infiltrate and get information for him so as soon as he saw معقل he said to him do you know this man and he said I know him he realized that matter is بس خلاص there's nothing to be done now and he realized that the matter it was all through this time it was a deception and it was being deceived so عبيد الله ابنو زياد said to هاني ابنو عروة he said to him هيه where's مسلب عقيل he said والله if he was under my feet right now I won't even lift it up for you so you know so you can see him I wouldn't even do that so عبيد الله ابنو زياد smacked هاني and and he smacked him and beat him and lashed him and he told him to imprison him so هاني was put in prison the story reached مسلب عقيل he found out that this is what happened they took هاني he got 4,000 because man everybody gave he got 4,000 men fully armed he got them ready and they sieged the قصر of عبيد الله ابنو زياد 4,000 men they quickly just sieged the whole palace and أهلو كوفا went with مسلب عقيل right عبيد الله ابنو زياد was smart when he first came to كوفا he got close with and he befriended the chief leaders the tribal leaders and you know the people of authority عاني أهلو الحلو العقيل he got them on his side and أشراف الناس يعني this is important this is how powerful this shows you something so عبيد الله ابنو زياد what he did was he used two tactics to get the مسلب العقيل issue to corrupt يعني dismantle it يعني weaken it he did two things first of all he promised the people that he's gonna get gifts he said you are gonna give you something you are gonna do this one second thing is that he's he terrified them with and scared them with an army that's coming from Sham he said يزيب المعاوية is gonna send me an army I'm gonna destroy you all so the people got worried a bit and scared and this then became an issue for مسلب العقيل which was that the people started to retreat 4000 army that he had people started to take their family members out of the out of the line the mother would come and she would take a child the father would come he would take his brother out the tribal leader would come and he would take his people out until 30 men from the 4000 were left 30 men from مسلب العقيل and the son didn't set that same day except مسلب العقيل was by himself every single body left he remained by himself walking in كوفا he doesn't know where to go he doesn't know where to go so he knocked on the door of a woman and a woman from the people of كيندا he knocked on her door and he said to her I just only want one thing I'll lead a man I just want water to drink I'm thirsty she was shocked with the situation she said who are you he said I'm مسلب العقيل he told her the entire story he said to her she said to him she gave him food to eat she gave him water to drink but her son as soon as he heard the story he ran to عبيد الله بن زياد and he said مسلب العقيل is in the house by the way عبيد الله بن زياد anyone who brings me مسلب العقيل money so he ran to عبيد الله بن زياد and he said مسلب العقيل is with me he said where show us عبيد الله بن زياد took 70 men and he sieged the house of the woman and he fought them by himself he got himself ready put his arm and everything on مسلب العقيل fought fought he killed a few of the men and then they said to him we're going to give you a safe passage to عبيد الله بن زياد you're not going to be killed but you have to go to عبيد الله بن زياد he said okay he can't fight 70 men by himself so مسلب العقيل went to عبيد الله بن زياد when he entered upon عبيد الله بن زياد عبيد الله بن زياد when he entered upon عبيد الله بن زياد he said to him هيا talk to me what's your story he said باعة باعة في عناقنا للحسيني بن علي we have a ba'a for حسيني بن علي you see this is what he said عبيد الله بن زياد he said to him I'm going to kill you I'm going to kill you مسلب العقيل he said before you kill me I just want to do a وصية I want to do a وصية so he looked around and he saw amongst the people عمر ابن سعاد ابن عبي وقاس سعاد ابن وقاس صحابي سنة and سعاد ابن وقاس was very upset with his son عمر because he went to these power and he got very upset so he boycotted him سعاد ابن وقاس is mentioned على كل حال he looked around and he saw عمر ابن وقاس and then he said to him you are the closest person to me in terms of رحم لينج I want to do a وصية to you he took him to the side and then he said my وصية to you is I want you to send a message to حسين ابن عالي and I want you to tell him to return and tell him that there's nothing here anymore to turn back basically return back where you came from there's nothing here for you in العراق عمر ابن سعاد he sent معن to حسين to inform him that the matter is is ended it's over it's finished and the people of كوفة have deceived you and مصلم العقيل is a famous statement well documented that he said come back with your family ولا يغرنك أهل الكوفة don't let the people of كوفة deceive you فإن أهل الكوفة قد كدبوك وكدبوني وليس لك من رأي they have deceived me they've lied and and the ally doesn't have an opinion so مصلم العقيل was killed the day of عرافة and حسين came out one day he came a day before that which was the day of يوم تلوية when he left Makkah was the day of تلوية and مصلم العقيل was killed on the day of عرافة حسين يعني came out one day before the death of مصلم العقيل many Sahab has advised حسين not to leave many Sahab has prevented him they said don't leave حسين from them وعبدالله من عمر عبدالله من عمر said don't leave عبدالله من عبس عبدالله من عمر من العاص أبو سعيدن الخدري عبدالله من الزوير even his own brother محمد الحرفية حسين's brother from his outside like half brother like half brother because محمد الحرفية is not from Fatima he's from الحرفية his mother is from her they all told حسين don't go for example عبدالله من عبس he said to him أريمان ببنو كثير he mentions in his كتاب البداية when he had the 8th volume paid 161 he said to him لولا أن يزريبي وبيك الناس لشبثت بيدية في رحسك فلاب أترك تدهب he said if the people were not going to come out and shame us for it I would literally grab your hair and your beard and hold on to you and I would let you leave عبدالله من عمر شعبيه he said that كان عمر بمكة عبدالله من عمر وزي مكة it reached him that حسين wants to leave and that he's headed towards عراق a distance of مسيرة with ثلاثة ليلن a distance of three nights حسين was gone and what did he say I'm gonna go off them and he read three nights he ran after him and then he said to him where do you want to go he didn't take it lightly he left مكة three nights after him and he said I need to read where do you want he said I want عراق he bought all of the notes that they sent to him from عراق and he said look hear the people look what they do to me they want me the math is ready عبدالله من عمر he said something to him he said let that to him don't meet these people don't go to them حسين said no I'm gonna go to them ابن عمرين he said I'm gonna tell you something إن جيبريل أت النبي صلى الله عليه وسلم جيبريل came to the messenger صلى الله عليه وسلم فخيره بين الدنيا والآخرة جيبريل gave the messenger صلى الله عليه وسلم the choice of this دنيا and the آخرة فاختار الآخرة he chose the آخرة ولم يريد الدنيا and the prophet did not want the دنيا وإنك بضعتهم منه and you are a portion of نبي اللهي محمد والله لا يليها أحد منكم أبدا none of you guys are ever going to attain this دنيا وما صرافة الله عنكم Allah did not remove the دنيا from you guys إلا للذي هو خير لكم except that which is good for you guys but then حسين said عبد الله عمر I'm gonna go so then عبد الله عمر he said come here he hugged him and عبد الله عمر and he cried and then he said to him أستوديعك الله هو من قتيل I greet you as a person who's going to die يعني عبد الله عمر he said you're not gonna come alive I know you're not gonna come back alive to me ابنو كثير منشزة in his bidai وبيدائي والنهاية the eighth volume paid 162 عبد الله من الزبير who also refused to give باعات يزيد he said don't do this why are you going for he said he said تذهبوا إلى قوم قتلوا أباك are you gonna go to a people who killed your father وطاعنوا أخاك and they I mean slandered and even wounded your brother لا تذهب don't go حسين refused and he went أبو سعيد الخدري he said يا أبا عبد الله إني لك ناصح I'm a sincere advisor to you وإني عليكم مشفق I have concern for you بقد بلغني أنه قد كاتبكم قوم it has reached me that a group of people have written to you من شيعةكم بالقوفة your supporters in قوفة have written towards you they are asking you to leave to them فلا تخرج إليه don't go towards them فأبيني سمعت أباك يقولوا في الكوفة I heard your father علي بلا بيضان saying about the people of كوفة والله لقد مللتهم وأبغضتهم they have يعني I'm tired with the people of كوفة I'm hard headed people stubborn people arrogant people your father was saying this وما يكونوا منهم وفاءون قط I heard your father said that there's no promise that these people will ever fulfill وما فاز بهم فاز بالسهم الأخي والله ما لهم نيات ولا عزم على أمر ولا صبر على سيف they have no determination and conviction these people and they are people who don't have patience when it comes to fighting they don't have it أبنو كثير بجزء في بداية ونياية the eighth volume page 163 also حسين on his way he met the poet الفرزدق فرزدق he met him فرزدق just came from Iraq him and Hussain meet on the way حسين said to him where did you come from he said I came from Iraq he said how is the situation of people of Iraq he said قلوبهم معك are with you وصيوفهم مع بداية ونياية but their swords towards بداية ونياية بداية ونياية they have the money بداية ونياية have the kingdom they can give positions you don't have that they love you because of your lineage and who you are and you but their swords and their allegiance in that way is with بداية ونياية all of those people said this to him he refused and he went الله المستعين because there is something written حسين رضي الله عنه he reached Karbala وحسين رضي الله تعالى عنه before that he reached a place called Qadisiyah okay when Hussain reached Qadisiyah it reached him the death of who? مسلم العقيل all that time he didn't know when he reached that place the messenger that عمر ابن سعد ابن أبي وقاس sent to him reached him in Qadisiyah and they told him that Muslim ابن عقيل is dead so Hussain said let's go back the children of مسلم العقيل with him and his wife and his kids are with him they said to him الله لا نرجع الله we're not going to go back حتى نأخود بثأري أبينا we're going to take a revenge for our father and the people did this to him Hussain said really there's nothing to go to they said now we're going to he said okay okay I'll take your opinion and he said let's go رضي الله مزيد found out that Hussain is coming so what did he do as soon as he found out he commanded a man by the name of الحر ابن يزيد التميمي he commanded him to take a thousand men and be the commander and the general for them and to meet Hussain in that place Qadisiyah where he is حر ابن يزيد التميمي he came to Hussain in Qadisiyah and he said to him where are you going يا بنا بنتة رسولينا صلى الله عليه وسلم the son of the daughter of the messenger صلى الله عليه وسلم he said now go to Iraq he said فإني أمروك I'm gonna come on you go back return I don't want Allah to test me on you Hussain I don't want to do anything go back return from where you came from or go to Sham and meet Yazid Hussain رضي الله تعالى عنه he said now I'm gonna go to Iraq and he went forward الحر ابن يزيد blocked him he said please Hussain said to him get away from me يتكيلتك أمك من يو ماذا يلوزك الحرب يزيد إنسان والله لو قالها غيروك إذا شخص أخر than you was to say this to me from the Arabs والله I'll take my right from them and I'll make sure ولكن but what can I say and how can I respond وأمك إن يوم ماذا يسهو سيدة ونساء العالمين can I say تكيلتك أمك to you and I can't يو ماذا يس فاطمة بنتي رسول الله صلى الله عليه وسلم حسيد that he reached Karbala as soon as he reached Karbala he asked the people that he was around he said what's the name of this place he said the name of the place is called Karbala and then he looked and he said he said this place is a place of distress which is Karbala and Balaa means calamities problems the army of that was sent by in order to talk to حسين and reached him in Karbala the army of 4000 men they spoke to and they said to him go to Iraq and meet he said I'm going to meet حسين said that عمر ابن سعاد said you don't have power all that's with you is 72 family members of yours who got 4000 men then حسين recognized that the matter is very serious he can't move now so he said to عمر ابن سعاد okay okay I will give you three choices I want to put down three things I want let me go back from where I came from I'm going to return or I'm going to go to الى ثغريمي ثوري المسلمين I'm going to the border control and I'm going to be that's what I'm going to do or let me go to يزيد I'll place my hand in his hand and I'll give him عمر ابن سعاد he said that's good I like that so he said I'm going to send this matter to عمر ابن سعاد let me send this issue to him and inform him so he said the matter to عمر ابن سعاد that حسين رضي العان is ready these are the three terms he's put down he wants to either be allowed to go back or he wants to what be sent to the ثغريمي ثوري المسلمين or he wants to go to شام and meet عمر ابن سعاد okay عمر ابن سعاد عمر ابن سعاد this is a very good thing that's a very nice thing I like it but there was an evil person right next to عمر ابن سعاد at that time his name was شمر ابن سعاد he was very close he was one of the closest people to عمر ابن سعاد he said now Allah now by Allah he's not going to dictate the terms for us what does he think he is he ain't going to dictate anything for us he has to come under our authority we're going to give him if he wants to go to يزيد ابن المعاوية he's going to go with him with us taking him chained that's how he's going to be that's how he's going to go to يزيد ابن المعاوية عبيد الله من ساتر yeah that's true he got this moral deception he got full of himself conceit arrogance entered him he said you're right شمر ابن سعاد you're right let's do that telling him that he has to do that حسين has to submit to us he said I'm going to tell you something عمر ابن سعاد the 4,000 men I said with him if he can't make حسين surrender then I'm placing you in charge عمر ابن سعاد عبيد الله من ساتر promised him yeah solve the issue of حسين and then go to الري and you can be the governor of ري so عمر ابن سعاد was going to go there solve the issue of حسين ام العري and go but what happened was شمر ابن سعاد took the army he came to عبيد الله he came to حسين ابن عريب عبيد طالب and he said to him listen you can go to يزيد but we're going to take you chained and you have to fall under this minute onwards under عبيد الله من ساتر you're going to you're going to first give bear to عبيد الله من ساتر and you're going to حسين what لا والله by Allah I swear I'm not going to fall under this individual عبيد الله من ساتر what so ever to take me as a captive to يزيد مقنى I'm not going to do that حسين that time he only has 72 people يعني horsemen his family members how how much are the people of كوفا 5,000 now wow so if you look at the two scales it's not going to work so what happened حسين رضي العان who he went to the army of عبيد الله من ساتر and he said to them 5,000 men he said revise your situation do you know who I am I am the daughter I'm the son I'm the son of the daughter of the prophet صلى الله عليه وسلم okay the prophet said about me هادى سيد شبابي أهل الجنة the prophet said this about me so he convinced from the army of عبيد الله من ساتر 30 people to come from him from the people that came and the name that I mentioned before الحر بريزيد التميمي who first came to him when he was in what قادسية الحر بريزيد التميمي he went towards حسين سيد and even the army they said to him are you going to leave us and he said I had to choose between جنة and نار and I chose in جنة I'm not going to make I'm not going to allow somebody else to kill the prophet صلى الله عليه وسلم his grandson so صلاة الظور entered حسين wanted to combine between ضور and عصر it was on a Thursday he led the army two armies he led them at the beginning he said to them we have our Imam and you guys have your own Imam pray yourselves and we're going to pray but they said no no no we're going to pray behind you so حسين رضي الله عنه he led the ضور and then he led عصر together and they prayed behind him when صلاة المغرب was very close the army moved forward the horsemen they started to move forward حسين رضي الله عنه he had his sword right next to him so he heard then the horse is coming close so he woke up some of his family members he said what is happening what is taking place they said that they're coming close so he said 20 horsemen led by العباسب العلي and his own brother and he said go and speak to them asked them what did they want they said the same thing we said to you before حسين has to come a captive for عبيد الله من زياد and he has to surrender and give up as a حسين رضي الله عنه he said okay what wait give us tonight let's pray tonight at night I want to pray ما قيام الليل I want to pray to الله تعالى I love to pray to him and I want to إن شاء الله تعالى have that moment with Allah and pray my استخارة I ask Allah for forgiveness I supplicate to him سبحانه وتعالى and that's what I want to do that was on Thursday night Friday morning the two armies they got in contact and they met one another and they fought one another عبيد الله من زياد's army of course the numbers is not the same 72 plus the 30 that came it's 100 100 102 they're fighting 5000 تقريبا تقريبا 5000 so the numbers is not going to be the same so the entire army of حسير رضي الله عاله but the overwhelming majority of his army were taken or they were killed other than the women but the men were all nearly killed so حسير رضي الله عاله stood by himself everybody was avoiding حسير رضي الله عاله no one wants to touch him they're all going around him he's fighting amongst themselves but then nobody wants to touch him and then what happened was it's disputed who did it some say he was the one who threw something at him and some say that it was not him but it was actually the criminal that I mentioned before شمر he was the one who did it قبحهم الله may Allah destroy them both they're the ones who يعني whichever of those they did it to him and he was killed and then his head was taken to عميد الله عبريزيات in كوفة and so he looked at his head he wanted to know that he died so when his head was brought to him he took a twig and he started to put it into his nose and into the mouth of حسير رضي الله عاله عاله and as a romantic and he saw it and he said والله his destruction be to you والله I saw the messenger صلى الله عليه وسلم kissing him between the two eyes the head that you're doing this too الابراهيم النقعي he said a statement which was very يعني famous and he became يعني authentic الامام والطبراني والطبراني ويشعر فيه في سنة الصحيح الابراهيم النقعي وقال لو كنت في من قتل الحسين إذا كنت من الناس وقلت حسين ثم ودخلت الجنة وقال في جنة استحييته وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال يزيد when he was informed because he was not aware of all of this he was still in sham he was still in sham of course yeah everything escalated very fast yeah so when Hussein رضي الله يزيد he reached him he started to cry he went into his room cried for days wow and then he said money and means of transportation for the family of Hussein to be deported back to where they came from he did not take them any of them as captives and say he didn't do any of that so the reason why even Hussein رضي الله and wanted to go to Yazid Ibn Wa'awi was that he knew he could understand yeah but he didn't he knew this criminal that I need to talk to so this is the crux of the story this is what Hussein's خروج that he supposedly say and insha'Allah we can sift through it يعني discuss it in further details insha'Allah put more quotes to it and a more lengthy discussion regarding it بارك الله فيك for that very detailed explanation of the story of Hussein Ibn Ali رضي الله عنهم I think it's a story that maybe not many people have heard before and it's one that really pulls at the heartstrings when you think about what these companions went through it really really is very it's a very telling story سبحان الله what were the main sources the main books you use to come up with that information what were the books that you went into يعني the main main source would be البداية والنهاية ابن كثير رحم الله و تعالى he mentions it in great details also شيخ و الاسلامته he mentions it رحم الله و تعالى and some of his مجموعة الفتاة he mentions it and also ابن خلدون and الخيات التاريخ as well so no sources that I used but mainly البداية والنهاية so having gone through the history now what is your position on this whole situation what do you believe Hussein did do you believe he made خروج do you believe he made an erroneous HD hat like what is the conclusion that you came with so responding to the issue related to Hussein's اللجت خروج the response I want to give is I want to give a very comprehensive response which إن شاء الله و تعالى is not just going to be an answer for Hussein alone but it's going to be a response for anybody who's يعني argument you might bring forward so let me give that comprehensive response and then إن شاء الله و تعالى I can give a response great details in the issue of Hussein's specific show and the general response I want to give is that I want to say according to the سلف سلف الصالح the issue of الخروج على الحاكم الفاسق there were two views so when I say سلف I mean of highest predecessors again I'm referring to the three golden generation there are two views there's the view of the Sahabas which is that by unanimous agreement all the Sahabas agree that خروج is not allowed is an إجماع there's an إجماع amongst the companions that the خروج of حاكم الفاسق is not permissible then they came خلاف from the Taba'in which is the second view and then after the fitna of إبن الأشعة the إجماع again took place and that's the one that got يعني توارد الأئمة the imams of الإسلام they passed on to each other يعني قرن بعد قرن in كتب العتقال it was passed on and the consensus إجماع and they even went as far as to say anyone who goes against it is a مبتدئ and etc and that's the إجماع you mentioned in the principle section earlier in the video so we have to understand us those are the two views at the time of the three noble generation there's an إجماع there's a second view that came about which is it is permissible or it can be done by some of the Taba'in and then the إجماع happened again and now what I want to say is that the Taba'in themselves who did خروج they repented from that view and they became part of the إجماع بعد فتنة تبن الأشعة they became part of it so if you really bottle it down the three noble generation in essence would be one view if you think if you even though you're not disputing the fact that there were some Taba'in that did do خروج but they repented so I'm going to come on to them later right now I want to focus on this إجماع of the companions obviously Hussein Ibn Ali is from the companions so that's the story that we're talking about right now so you don't believe that خروج why not so now I'm going to go to the general response the جواب which is general and comprehensive I want it to be I want it to be for Hussein and anybody else شَيْخُوا الْسَامِي بِلُنْتَيْمِرْحِمَ رَحِمَ اللَّهِ سَيْسَ كَانَ أَفَاضِلُ الْمُسْلِمِينَ يَنْهُنَ عَنِ الْخُرُوجِ وَالْقِتَالِ فِالْفِتِنَة so I want you to underline few points I'm going to mention which is the virtuous Muslims the noble Muslims they were prohibiting عن الخروج والقتال في الفتنة to do khruj and also to fight in the the fitan كما كان عبد الله بن عمر وسعيد بن المسيب وعلي بن الحسين وغيرهم ينهون عن عام الحرتي عن الخروج على يزيد يوسيد دو خروج عن يزيد وكما كان الحسن البصري ومجاهد وغيرهم ينهون عن الخروج في الفتنة من الأشعة and they look what he said ولي هذا استقرأ أمر أهل السنة يعني after the fitan of ابن أشعة that I mentioned استقرأ أمر أهل السنة على تركي القتال في الفتنة تقللوا moment with the تابعين did that after the اجمع happened again للأحاديث الصحيحة الثابية تعالي النبي صلى الله عليه وسلم the reason for that is because the تابعين who did do khruj they all didn't come across these narrations and the proof and the evidence has now reached them all of them every single one of them the ones who repented who came back from the view who were alive in order to repent some of them died in the fitan some of them died the time of fitan but the ones who came back which I'm going to quote later they came back from it and I really want you to understand the statement of and a few other statements that I mentioned for them to say ولي هذا استقرأ أمر أهل السنة this issue became أهل السنة أهل البدا ولي هذا استقرأ أمر أهل السنة على ترك القتال في الفتنة للأحالي الصحيحة ثابتة عن النبي صلى الله عليه وسلم وصاروا يتكرون هذا في عقائدهم أبنو تيمسين they started to mention this in the books of اعتقاد because it became a distinct quality for أهل السنة the only people who started to use this the the the people who started to use this as an argument and say it is permissible to do خوارج even the مرجع as well what are we going to see later ويأمرون بالصبر على جوري الأئمة وترك قتالهم so the علماء started to what come on the people the علماء هل السنة to be patient upon the oppression by أبو باكر ابنو مجاهد النووي رحمه الله and you remember the statement of نووي وهي أم الخروج عليهم to do خروج on them and to fight with them وقتالهم فحرام بإجماع المسلمين وإن كانوا فسقة ظالمين يعني it's حرام by consensus by إجماع of the Muslims even if they are ظالمين وقد تظاهرت لكن وإجماع أهل السنة أنه لا ينعزل السلطان بالفق again it's a matter أهل السنة أهل البدعة وأما الوجه المذكور في كتب الفق again he's not only he's saying this but he's also responding to as I mentioned before the متأخرين like power D within the شافع مدهب and other people from the late متأخرين والصولين نفوقها who are saying that it's permissible نووي goes for them لبعض أصحابنا يعني الماوردين and those who took his part أنه ينعزل وحكي عن المعتزلة المعتزلة أيضا أنا سوصول I mentioned after the معتزلة look what he said فغالط من قائره he didn't say it's an ht hat from them it's a view out there he said فغالط it's a mistake it's a wrong مخالف للإجماع I want you to نووي over 12 places he mentioned حسين رضي الله تعالى عنه and the issue of فتنة من أشعث and the day of حر with يزيد من معاوية and he mentions all of those things why in يعني would he say there's an اجمع on the مسألة حسين is not مسألة it's a مسألة مشخور مستفيد who the Muslims know that even people who haven't read books know the issue of حسين why is he saying because there wasn't إجماع there came a little خلاف from the تابعين حسين did it do خوروج I'm going to prove it I'm going to expand on بإذن الله الكريم so he said فغالط من قائله رحمه الله تعالى and he goes on القاض العياض he said وقد دعع ابو باكر بن مجاهد في هذا الإجماع وقد ورد عليه بعضهم بعضهم بعضهم بعضهم some of the الو the people they refuted وقد رده عليهم بعضهم أبو بكر ابن مجاهد ويقيام الحسن وابن الزبير ويقيام جماعة العظيمة من التابعين وصدر الأولي على الحجاج مع ابن الأشعة وتأول هذا القائل قوله لذلك الناس يبدأون أن يستخدم المستخدمة بالسلامة أن لا ننزع الأمر أهله في أيمة العدلي لذلك بعض الناس يقولوا بعد ذلك وقيلة هذا الخلاف كان أولا هذا الخلاف was at the beginning from the تابعين ثم حصل الإجماع وذلك الإجماع came على منق الخروج عليهم الله وعلم That's the response that came at the beginning from the تابعين and after the fitna of ابن أشعة إجماع عقد everyone who comes after that they are محجوجون بهذا الإجماع they can't move before ابن حجرين the same he says when he comes to رحمه الله تعالى it's the statement of القاذي عياضا لحصب you can find the 12th volume page 229 ابن حجرين he says in فتو الباري رحمه الله عم تهديب تهديب the specific تهديب تهديب the second volume page 288 he says كان يرى السيف يعني الحصة لبن صالح he used to see the sword he used to see the permissibility of خروج of the oppressive muslim leader كان يرى الخروج بالسيف على إيمة الجور وهذا مذهبوا للسلاف قديم that was an old view that theسلاف held لكن استقر الأمر the matter became استقرار على ترك ذلك that this matter is abandoned and it's left اللي ما رأو قد أفضى إلى أشد منه because of what they saw and led to the great harm that they brought about ففي وقعة الحرتي ووقعة ابن الأشعث وغيريه مع إغة اللي من تدبر anyone who takes a lesson يعني and punders of what took place for example, let's look at وقعة الحرة وقعة الحرز and when I mention إن شاء الله تعالى ليتا a thousand women lost their virginity a thousand women يعني زيد العوز عامي came into Medina the city of the prophet imagine خيول horses and Imam Malik used to get off his horse when he would go into Medina and he would say no one should be high in Medina and he used to walk on the ground because of the prophet's grave being there يعني the prophet's mischief صلى الله عليه وسلم and the city and everything بالله عليك I swear by Allah imagine what happened the chaos the bloodshed that took place are you there and death that happened would somebody advise are you people to do that of course not so he said وقعة بلور and he said وغير when it's a lesson it's something to really think about so that person what is he pushing the people to when the set of themselves saw what happened they saw عراقب الأمور and they said يا رب we repent سبحان الله the people who repented are some of the رؤوس اهل البداع who wouldn't repent from the deviation and the corrupted beliefs they had like معبد الجهني معبد الجهني was from the people who participated in the fit of Ibn al-Ash'aq and when he was was so insane in the Ka'ba معبد الجهني he was the one who believed in the Qadr the Hadith of Jibril وان يحيبني يا عمر وحميد من عبدالحمان الحميري they went to Abdullah ibn Umar and they said that in our land Iraq a group of people have come out and they said that there is no Qadr وان الأمر أوروف they referred to معبد الجهني who became with this corrupted belief are you there he wouldn't come back from that view but this issue he himself touched reality he touched the core of the issue and he said والله حسن البصر he was right the one who Abdullah ibn Umar عمر رضي الله عنه I said even if he was to give a mountain of gold at the side of man أخبرهم أني بري أمين وأنهم براهم tell them tell them I am free from these people and they are free from me even he realized when he saw what took place and what happened and how the women were raped 1,000 women imagine in one day in one fitness and that's something to really say يعني so those four imams that I just mentioned the four imams that I just transmitted their statements شيخو الإسلامي بن تيمع I also mentioned the statement of أبو بقري بن مجاهد أمام النوع رحم الله and the Qadr ويحصبي and I have them all those four they mentioned that there is an إجماع المسألة and that whatever view that was there they didn't give it any consideration that's a general answer for anybody anybody you've been for me I'm saying to you that there is an إجماع that happened بعد فتة from the Qur'an الله told us سبحانه وتعالى ومن يشاقق الرسولة من بعد ما تبين له الهودة ويتبع غير سبيل المؤمنين نوليه ما تولى جهن المساعة المصيرات والتابعين هو يعني يعني بعد فتنة فناشعة العلماء of that time they saw one view to be taken and they dismissed the other view they abandoned was this still in the time of the Salaf Salih of course they were the time of the Salaf Salih they what they were part of the time and this issue I'm going to come back to it again in great details this issue of no I'm not I'm going to actually talk about it now I think it's very important that I talk about this issue which is ما تبين there and then after a خلاف yeah I think it's just go too quickly to that before I go to the detailed response because I do have some questions on that but I just want to summarize a general response that you said okay you said that there's and it's amongst the companions the companions themselves who from them is Husayn Ibn Ali Abdullah Ibn Zubair they unanimously agreed and we're going to go into their stories in a bit more detail and some of the questions at the other side bring but they unanimously agreed that it is not permissible to rebel against the oppressive Muslim ruler which actually means even when we go into this discussion which we still will about whether a خلاف or an إجماع can come after a خلاف that actually helps you because if the people believe a خلاف can't come after an إجماع then you bought an إجماع from the companions after that there was a group from the table that did rebel and again I've got a lot of questions on that and you said that the evidence didn't reach them and I'm not asked of the thousands of them you know people will be asking how do the evidence not reach any of them but we're going to go into that in a bit more detail and after that all this time it's in the time of Salaf Salih even after is another إجماع so the خلاف that did occur and in fact before that I should say that even the خلاف that did occur all of them that remained alive repented from it and actually turned back on their position anyway so you have a خلاف that is sand which in between two إجماع and you mentioned the إجماع that comes after that even from the scholars you mentioned before but also the 33 I want to remind the people the 33 names you mentioned in the principles discussion so now we're going to talk about because it's obviously another common thing that they say there was a خلاف at the time of the Salaf Salih there was there now you're trying to say as an إجماع that came after that can we possibly say that there's an إجماع that forms after an initial disagreement that happened between the best of people that's what we're going to go into I'm saying to you this issue I can't touch on it before the Salaf Salih we don't have the highest predecessors other than a statement I mentioned أبو يعلاه in his كتاب العده في أصول الفخ that after him الخطابي his own student didn't accept that he attributed an understanding like that to ألي باب أحبت which is they're not accepted by ابن قدامة and also his own student خطابي they don't accept that that أبو يعلاه mentions أبو يعلاه أم أبو يعلاه here what I'm saying is that this condition that إجماع can't happen if there's a خلاف before it this is wrong and we have many that actually there was a خلاف and then إجماع came after it for example we have an issue of the صحابة is different amongst themselves في حكم التيامم في حدث الجنابة for example can you do تيامم from جنابة the person doesn't have water for major impurity yeah major impurity are you allowed to do تيامم there are two views there's a view of عمر من الخطاب and عبد الله ابن مسرد on one side which is it doesn't benefit you if you do it doesn't it doesn't work and then we have جمهور أصحابة أصحابة as companions who say yes of course it works إجماع became what إجماع that came after was that the call of the ones who said it does work عمر من الخطاب عمر من الخطاب view and ابن مسرد view got dismissed there wasn't a hadith that came after that this isn't a discussion about the man rolling around is there yeah there are evidences on the side of جمهور أصحابة they had a proof but the issue is these people would say that the understanding of عمر why is it being dismissed ابن مسرد we will say that ابن مسرد ابن مسرد عمر من الخطاب was left because of the إجماع that came after إلا يومن هذا كتب الفقن everything you see that they taking this view and they died upon that opinion yeah of course they died upon that opinion okay we also have another example is a man who had sexual intercourse with his wife but from then يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني يعني أيضاً أنا أقول بخيراً هذا المسألة هو إجماع خلاف إجماع نعم إجماع يحدث before the خلاف يحدث before the خلاف إذا أنت تقول لك حسير رضي العالي جيد خوروج سوف أحضر لك نحن سنذهب إلى ذلك ولكن في هذه الأشياء إجماع after خلاف أريد أن أذهب إلى هذا لأننا لدينا بعض الأسئلة يقولون أنك شخصاً شخصاً أن إجماع لا يحدث after خلاف أريد أن أقول about that لدينا بعض الأسئلة لشخصاً الأسئلة الأولى إبن عثيمين هو عالم من علمائها للسنة وضاة فقيه عالم أحبت وعليه من أحد أصبحت وأحبت وعليه رحمة الله مع ذلك يقول أنه ليس أكثر ويقول أنه من الناس ويقول أنه من أخلاف ليس شيئاً من الأشياء في هذه الأشياء أن إجماع فقط سيكون أكثر فقط إذا لم يكن خلاف في ذلك ويوجد لا أكثر ويجب أن يكون أكثر ولكن لا أكثر أخبرتك عن أصول أنه لا يبدو أكثر ويجب أن يكون أكثر ويجب أن يكون Auto حسنًا ويظهر بأن أخبرته الشيخ بن أوثيمين أخبرتك ذلك عن ذلك إذا إتفقه على ذلك وأمتعك أن تتأخذه話 لكي أخبره هذا الجن هو أنه أخبرتك أن القواعد الأصولي وفقوا سأمتع إن قواعدة مطريدة اجمع من one perspective I really mentioned this before the is he is not just the issue of the خروج على الحاكم الإمام الحاكم المسلم who is fastik or ظالم جائر or مبتدية or whatever I'm not just looking at from that اجمع the 33 imams that I mentioned I'm looking at an اجمع from the other side which is in Karol مونكر بما هو انكر منه rejecting I'm going against a مونكر with a greater مونكر there's a unanimous agreement the اجمع is not allowed because that makes sense yeah definitely so the person here is in اجمع is in a predicament with with this whole situation like there's two اجمع are standing right in front of you they you need to tackle in that second اجمع that you mentioned was a خلاف before that اجمع so that argument doesn't stand in that اجمع that there was a خلاف اجمع I can't be formed and secondly it's not fair just of an individual to take part of شخم نثامين statement and then apply it whether it's out of you know I will I believe my for my personal done I don't believe it's actually been done انتنشني I should be with you to ignorance but whether it's done out of ignorance or intentionally it's not it's not right to do that and it's not fair to do it I'm going to mention a very powerful statement والله ابن القيم اللهم اللهم انشهز كتاب تهديب السنة one I've been illustrating it through the whole entire podcast which is no hadith is coming from the other party to say look this is why there's a خلاف سعق they're not bringing they're bringing general evidences they're bringing evidences that's not where the discussion really lies where is the ones who are bringing the proofs and the evidence are bringing it because or they're bringing in the exact where the discussion argument is how can you say there's a خلاف سائق when one one one one group have evidence in the other group don't have evidences from the Quran or the Sunnah to prove the issue they have every general evidence I have nothing to do with the Muslim oppressive leader that's one second thing I want to show this issue is that a statement ابن القيم سيزال اس كتاب تهديب السنة which is لا يجوز معرضة الأحاديث الصحيحة المعلومة الصحة بروايات التاريخ المقاطعة المغلوطة you can try to oppose the authentic evidences that have come to us that are known the authenticity there in Bukhari there in Muslims you dismiss it you abandon all of that for what التاريخ المقاطعة المغلوطة for what historical events that took place a lot of which you can't even prove if I ask you for a chain of narration for it I mean a majority a lot of the time the issue is related to Hussein the Assaneed that are being brought regarding it if we were to ask Hussein what's the sentence for it ابن القيم سيزال اس كتاب تهديب السنة that's no evidence where's the sentence for this event because you're the one who's using this event as a proof but where is the Assaneed for it where are the chain of narration for it تتبت أرشك ثم انقش as they say establish your throne first and then go prove you argument first and then go do you understand my point and you're going to leave a Hadith in Bukhari and in Muslim and as it is a Khilaf sayg okay the other thing that they say in this particular issue as they say as long as you admit that there was a Khilaf at the time of the Salaf as long as we hold on to someone from the golden generations we're holding on to something that's correct and that's something that they push forward as long as we just hold on to a view that happened in the time of the Salaf and obviously we responded to this talking about Ijma in of itself but I'm just bringing everything because I feel like I have to but Shayda I haven't gone into the detailed response for Hussein yet all I've given is general response now but I want to say something these people they say Hussein did Khuruj so they say Hussein did Khuruj okay and then they bring evidences that Khuruj is allowed but we say never use those evidences Hussein did use those evidences he didn't bring proofs and arguments rather when the Sahabas critiqued him in what he was doing he didn't say this is very important that you understand it and that is an issue which is really strong and that itself can be a discussion which is can you take the validity among the permissibility of something from the action of a companion alone can you say this Sahabi's madhab is that it's permissible to go against the oppressive Muslim leader based on his action alone I'm going to go back to that point later the madhab of a person is not taken from their actions for example a person might drink alcohol might commit zina and that doesn't mean they see the permissibility of what committing zina or they see the permissibility of drinking alcohol it doesn't mean that in any way shape or form a person might be doing it out of shahwa they might be doing it out of shahwa and etc you see or they might even be doing it because they don't have it the proof never reached them they didn't even know zina was haram or they didn't realize that they thought zina was haram only and I've seen somebody said this to me a Muslim brother said to me I thought zina meant you can't go and sleep with women but if you're committed to one person this is not zina you're not married yeah you're not married you're committed to one person he said cheating is what I thought zina meant I see so my point here and I'm trying to say to you is that there are many ishqalat many answers you need to get first of all did the proof reach hussein second thing insha'Allah which I'm going to really drill home insha'Allah for the viewers is that none of the sahabas advised hussein not to do khuruj because he wasn't doing khuruj that's one of their things yeah this is the point I'm going to bring the sahabas by the way I haven't gone to the detailed response but the sahabas who critiqued hussein and told him Hussein what you're doing is wrong none of them said khuruj is not allowed you're not allowed to go against an oppressive muslim leader why? because Hussein wasn't doing khuruj and they knew that exactly there wasn't there was something else they were advising him on what he was doing but they were not advising him on the issue of khuruj because Hussein didn't do khuruj actually and I'm going to prove that insha'Allah okay and we're going to go into that but just to close this discussion about ishqalat like you said and I do feel like I'm repeating myself a lot but I feel like it needs to be repeated because it's just for the point to sink home the ijma'a of the companions happened before the khilaf anyway so this argument about ijma'a after khilaf can't happen and we're going to prove that and you're going to prove that once we go into detailed stories and secondly we've brought up what they mean and one thing I've noticed and they don't just do this with Hussein where they say that just so this action we believe that he believed it to be permissible one thing I noticed from doing all my research is actually they bring quotes from scholars and they or in books and they try and say that this shows that khilaf is permissible but the scholar that they're using it from himself didn't believe in the permissibility of khilaf because you mentioned that Imam Novi had an ijma'a on it which was actually news to me because in my notes I've got a lot of Imam Novi I don't know if you had Ibn Abdul Bar in your I mentioned that he had an ijma'a as well I mentioned he said that the khilaf that's been attributed is a khilaf between أهل أهلو المعتزلة والخوارج on one side and the علماء الفق علماء الحديث and the أهلو السنة on one side who believed that you're not allowed to go against oppressive the other party I don't know أجاهل أمتجاهل و أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو أهلو كان يبدو أنه يظهر كما يقوله كلاف بينه أهل السنة فيما بينهم والفعل that he said in his statement, a group from the Salaf al-Saliq had for you it doesn't refute what you're saying because it just means that they did like you're saying اتابعين تتصمدوا بدرجة but after the Ijma'a came but the point I'm getting across is the fact that he was in your list of people who made Ijma'a on the masala for your side, it was shocking to me because they use his statements a lot so to use a statement from an alem who actually believes against what you'll believe in yes it's a bit worrying okay I want to go into the issue of Hussein إبن علي a little bit more detail now okay so let me give a response insha'Allah a detailed response first of all okay first of all I want to say حسين رضي الله تعالى عنو the action that he did I'm going to come to with his but the action that حسين did senior sahabahs he opposed them he opposed senior sahabahs in his action whether that action is خروج or not let's come back to that I'm going to come to that حسين's action was condemned by noble companions some of them condemned it to him directly and I mentioned some of them I mentioned some of the sahabahs and when I was mentioned in the تاريخ يعني سعيد الخدرية عبدالله مني عمر and عبدالله من العباس and يعني I mentioned them these people they condemned him directly what he was doing and some of عمر بالخطاب who statement he disagreed with عمر wasn't there at that time but عمر was of a view of different on this issue which is to be patient سويد منغافلة I mentioned the statement of عمر سويد منغافلة what did he do he mentioned that قال لي عمر he said عمر ستهم يا أمي يا عمر ستهم يا أبا أمية إني لا أدري العالي لا ألقاكه بعد عامها that I'm scared and I'm worried and I think that I may not be able to meet you after this year then look what he did advice he gave him he said فاسمع وأطع وإن أمرا عليك عبد حبشي مجده إن ضربك فصبر وإن حرامك فصبر وإن أراد أمر أن ينتقس دينك فقل سمع وطع and then with I did the other one with them you doing a ديني فلا تفارق الجماعة he said if you're placed above you an abyssinian amputated leader he's blind dumb he's amputated and then again he's an abyssinian because these people are Arabs they didn't wouldn't have liked that not that the prophet saying that abyssinian leader is he's not saying anything negative about them but he's talking to a people who would accept that he said accept that why no إن ضربك فصبر if he lashes you be patient if he prevents from you your rights be patient even if he wants to do something that's going to cause harm to your religion say to him I hear and I obey you but my religion in this issue I'm not gonna let you do anything to my religion in this particular issue I'm not gonna obey you in this issue and then look what he said after that فلا تفارق الجماعة don't cut away from so this حسين حمر يزمون نولي جبه دن حسين مصيني دنهم موضوع شويس دنهم رضي الله سماك البن الوليد انه يمانشنز الحرفي انه لقي ابن عمر بالمدينة sorry سماك البن الوليد الحرفي he said انه لقي ابن عباس بالمدينة هما ابن عباس المدينة يعني عبدلها ابن عباس فقاله ستهم ما يقولوا في سلطان علينا يظلمونة ورباء الليدة يشتمونة يسالطون ويعتدونة علينا ويخسرون ويخسرون ويضعون الان ما يجب علينا فعل في such a situation like that هل يجب علينا لن توقفهم؟ هل يجب علينا لن توقفهم؟ هل يجب علينا لن توقفهم؟ عبدلها ابن عباس انه قال لهم لا حرفي يجب عليهم الوث يساعدونك until he said to him ياحن في الجماعة الجماعة the unity of the muslims and the leader انما هلكت الأمم الخالية the previous nations that came before you they got destroyed بتفرقها when they disunited اما سمعته did you not hear قول الله تعالى the statement of Allah وعتصموا بحبل الله جميعا ولا تفرقوا and it's funny because a lot of these people they call to unity they call to unity unrestrictedly a unity unity let's unite but when we come with this they say the leader don't go against him خروج is allowed زي ابن حبيشن he said لما انكر الناس سيرة الوليد ابن عقبة ابن أبي معيطن فزع الناس الى عبدالله ابن مسعودن فقال لهم عبدالله ابن مسعودن he said يعني زي ابن حبيشن he's saying when the people were not happy with الوليد ابن عقبة and what he was doing الوليد ابن عقبة ابن أبي معيطن they were not pleased with him and the people they all ran to عبدالله ابن مسعودن عبدالله ابن مسعودن said to them إصبروا بيبيشن فإن جورة إمام من خمسين عاما a leader for 50 years خير من هرج شهرن it is better than the bloodshed of one month this حريتة الامام والطبراني when I read it in his معجم الكبير ابن عساك للنس تاريخ أن العراقي authenticated it in his تخرج أحريتي الحياة and he said أرواه الطبراني في الكبير بإسناد الله بأهسبه I have a question on this because it's something that they picked up on as well and they said in this chain and you said you actually looked into another video you said you looked into it in detail in this chain there's a a narrator called وحب الله بن رزق أبو هوريرا المسري and it says he was the only narrator of this حديث إبن حجر الهيث إمي says I haven't seen his biography I don't know who he is I don't know I don't know I don't know I don't know I don't know I don't know where it is but this is Arabic but they say that if بن حجر الهيث إمي didn't know him then he's unknown and he can't be used that's what I'm saying to you I don't know him he's talking about it he didn't say it's not known just check it there he said I haven't seen anyone who mentioned his biography I'm saying I'm talking about I'm talking about I'm talking about I'm talking about I'm talking about I'm talking about I'm talking about with a chain that is no harm in it so if one negates it and one affirms it is the one who affirms it he's a teacher of the student he's a teacher of حافظ محدر okay he's the author of the the the so by the way I'll tell you this argument I know where it came from I don't even want to mention where it was taken from but personally I haven't come across hence that why this person couldn't weaken it based on a before they they weakened the hadith by saying but here it wasn't mentioned who weakened it okay so also another thing والله may Allah make matters easy for us if you say that note to that one and you reject that statement and it does another hadith I'm going to bring you from I'm going to bring you from We don't need we don't need يستريح برون أو يسترح من فاجرن وعليكم الجماعة فإن الله لا يجمع أمة محمد على الضلالة بمسؤود اللي بدري رضي الله يزر إتقوا الله فير الله تبارك وتعالى واصبروا and be patient حتى يستريح برون so that the righteous one can find راحة أو يسترح من فاجرن أو the people can find يعني it's relaxation from the one who is a transgressor من فاجرن لو كريسر وعليكم الجماعة فإن الله لا يجمع أمة محمد على الضلالة حافظ بن حجر العسقلاني he said when the chain of this is ومثلوا لا يقالوا من قيبر الرأيه I doubt on it as well he said he says in this the third volume page 296 he said the first of the chain is and he also said it's from their own opinion so he's trying to say it's the wording is I did not attribute it to the prophet like in the rune that he takes is it's like the prophet said it because he wouldn't have known that for himself that's what he's trying to say to you so my point is the first point I'm trying to say is he went against these people he also went against the statement of Anis Ramallah where Anis said our seniors they prohibited us from what من أصحاب رسول الله from what they said لا تسبوا أمرائكم ولا تغشوهم واتقوا الله وصبروا فإن الأمر قريب Anis Ramallah he said this is an advice that was given to us by who but our seniors and he himself is a companion right he's a companion and he's in our seniors 488 وشيخ للباني رحم الله authenticated it he authenticated it he authenticated it رحم الله شيخ للباني رحم الله so he said لا تسبوا أمرائكم don't insult your leaders Anis he said our seniors this is what they said to us ولا تغشوهم don't deceive them ولا تعصوم don't disobey them إن الأمر قريب so these are the seniors who spoke about this issue عبد الله بن عباسن said استأذنني حسينون في الخروج حسين asked me to leave by the خروج here it doesn't mean revolting against حسين it means he asked me to leave to خروج إلى الكوفة he asked me if he can go to a koofa فقلت I said to him لو لا أن يزرية ذلك بي لشبكت بيدية في رأسك this is talking about the issue of leaving he asked me if he could leave and go to a koofa and I told him if it wouldn't have caused a big issue and people are not going to say things about me and you I would have grabbed them to your bed and head and I would have held you down عبد الله بن عباسن عجل حسين قدرة عجل حسين قدرة لو أدرقتوا ما كان ليخرج إلا أن يغلبني عبد الله بن عباسن but he said he hastened his qadr he hastened his qadr if I caught him he would never have gone I mean he would have wrestled on this issue we would have wrestled on this issue why would these sahabas go that far saying that if it's a valley difference of opinion and why would he wrestle with somebody and fight with them if it's a valley difference of opinion they're coming from the perspective because they understood this wasn't a خروج which is the second hijmat which if you don't want to do something which is going to bring great harm they're coming from that perspective عبد الله بن عباسن when he had his 11th volume page 497 he mentions it and guess what he says after that he says by the way when we if somebody tries to weaken these narration and it brings us somebody don't just say it's weak or you check the chain and you mention the name to us you're not mean أهل الحديث your view doesn't matter to us what it means what we would do is we compare that statement of that person that you bring and the other people would check it together and we would show the people and then it's a science before the protocols if you go to his طبقات he mentions many sahabas who went against Hussein from them is عبد الله بن عمر عبي واقدن اللي فيه عبد الله بن الزوبيل أن المسوري من المخرامة and even his brother Hussein's own brother محمد الحنفيه don't go don't what? don't go another thing I want to mention here and I think it's very important that I mention let's say I haven't still got to the issue of Hussein and by the way I'm going to be bringing these statements to the companions but that's going to be coming soon okay what I want to say is or any other companion I want people to understand this point a sahabi might sometimes go against an issue which is واضح الدلالة a matter that is known a matter which is a نصد صحابي might go against it or a matter that is even known out of in Islam it's known out of necessity it could happen a sahabi might go against it مع تأويل an interpretation that he sees and that does not in any way shape or form put that sahabi down let's take an example does it mean there's a difference of opinion though I'm going to come to it because when I give the example the person will say we have a noble companion by the name of قدامة بن مضععون قدامة بن مضععون is a بدريون and he participate in the battle of bedar you already know the reward of the people of bedar and not only that I'm going to mention three things about him he's first of all قدامة بن مضععون he's من السابق إلى الإسلام he's from the early people who entered الإسلام so he's there's a virtue of the people of صحابة there's two types there are people who are known as وقاتل أولائك أعظم ودرجة they got the higher reward so he's من السابقين not only that he participate in the battle of bedar not only that he participate in the battle of Uhud he's got a high station and you find this when you hear this name he became a title because he said do what you wish الله has forgiven you that's what he said to the people of bedar that's the status that they had the station that they had قدامة بن مضعون رضي الله تعالى عنه he drank alcohol متأولن he brought an evidence for it he believed it was permissible he brought a I wouldn't use that word but what I would say specifically is that he drank alcohol متأولن he drank alcohol with تعويل everybody who's watching now would say alcohol everybody knows when he drank it it wasn't even the early stage of al-islam but he did it was a time of عمر عمر actually appointed him as the leader as عبد الرزاقب he appointed him as the leader for what for the people of Bahrain so he mentioned that he was drinking alcohol so عمر رضي الله عنه who confronted him he said yeah he said why he said there's no harm if a person comes with the quality of taqwa whether they drink it or not it doesn't matter okay but where are you getting this story from عبد الرزاقب he mentioned in his مصنف it's authentic I'm telling you now pay attention this is a صحابي he's from the early people to Islam can somebody today say based on the action of this campaign عمر رضي الله عنه it is permissible for me to drink alcohol of course it's well known that there's no debate like this عمر رضي الله عنه he didn't he just did the action he didn't even do the action he supposedly did the action but even if I do say he did he did can we say based on عمر رضي الله عنه can we say that no of course not if you say to me عمر رضي الله عنه and actually lashed him for it I'm going to say to you the same applies with Husayn's action actually more people critiqued Husayn on his action that we actually have then عرفت the second point I want to say is I'm also sorry I just wanted to straight ... it shouldn't be an argument being bought forward لأنهم تقولون أن حماسات لا ي matter لأنهم يقولون أن as long as we hold onto one Sahabi There is a difference of opinion. That's what they've said before. So they should have a difference of opinion in the issue of drinking alcohol by that logic. There's actually other evidences that a group of people in Medina went and they drank alcohol at the time of Ibn al-A'a'ah. There's a period even if they're Sahabas. The point I'm trying to come to is no one's going to come and say based on this it's a valid difference of opinion to drink alcohol and etc. لا أحد يريد. الآن سوف يحدث. إذا كان معاوية رضي الله تعالى عنه الإيمام حسير رضي الله تعالى عنه كان لديهم بيعة معاوية هناك بيعة كانت معاوية لكنه لم يكن لديه بيعة يزيد من المعاوية أنا أسفة لك أن تتكلم عنه كل ما you've said so far is just if you can see that he did make خلوج these are the different rebuttals to that anyway even if we say for argument's sake he did make خلوج it still isn't a valid difference opinion because of everything you've said so far now you're actually going to go into the reality which is what you believe he didn't even make خلوج in the first place and you're going to prove that in which case it's not even the smallest of legs to stand on حسير رضي الله تعالى عنه never gave بيعة to يزيد he didn't so number one these people are saying you can do خلوج on a leader بيعة has been given to حسين didn't give بيعة to him someone might say but I haven't given بيعة to this leader حسين is من أهل الحل والعكت you are not from أهل الحل والعكت your بيعة as I proved before when I was speaking your بيعة is connected to the بيعة of أهل الحل والعكت حسين is from the people of أهل الحل والعكت hence why يزيد sent for عبد الله بالزبير and حسين to give بيعة he didn't send for everybody else because who cares if you give بيعة who are you you can get rested easily like when حسين has showka he's من أهل الحل والعكت very important points I want you to take on board before you start throwing حسين never gave بيعة to يزيد it's very important for me you can't use that in a country where you're in بيعة has been given to this leader by أهل الحل والعكت you can't come and say I'm gonna do خروج and use حسين because what حسين didn't first of all حسين didn't give بيعة to يزيد which really cripples the argument of خروج أسلن because حسين didn't pull up hand back from second thing is that حسين رضي الله تعالى عن أود did not have استقرار of the matter the matter wasn't fully in his hand because معاوية just passed away so it was a transition I'm sorry يزيد يزيد didn't have full control it was a transitional moment so it wasn't like the leader was already there and he was in power and everything حسين gave بيعة to معاوية never did خروج المعاوية never his bia'a was with معاوية for the many years that معاوية was running in the Muslim land even حسين المعاوية came to Sham gave بيعة to معاوية and that's how it was when يزيد came lacking when he came lacking حسين رضي الله تعالى عن يزيد as for me I'm not going to give you bia'a and as I mentioned in the story him and عبدالعبن يزويد they sneaked out from what مدينة and they came to Makkah no bia'a to يزيد the matter has not fully gone into the hands of يزيد yet at this moment حسين now guess what he hears about the people of Khufa have broken their contract with يزيد they left the bia'a they gave to يزيد they pulled it back there's no longer are the people of Khufa under the bia'a of who يزيد حسين didn't ask for them حسين didn't go out for them they sent him letters once they heard حسين didn't want to give bia'a the information reached them and they're like we want حسين to come to us حسين's view is this he is I'm going to go to Khufa and I'm going to be the leader of Khufa on that land and يزيد doesn't have to give bia'a to me as much as I don't have to give bia'a to him now is that right or wrong that's the discussion where the Sahab has critiqued him on hence why they didn't talk to him about the issue of خروج he's going to a land there is no bia'a of يزيد there he hasn't even give bia'a to a يزيد أصلان it's not been established fully it's in the process it's a transitional moment so حسين رضي الله عنه another thing to add on top of that حافظ ابنه كثير mentions this he says it's a very important point for me he refused to give bia'a he didn't accept it he didn't accept it when he passed away they gave him pay'a this is a mistake that حسين did Mohammad muscular did Mohammad and him didn't do هل يفهموا أن حسين يدفعون بشوكة يدفعون بشيء في حاله حسين لم يرى ذلك لم يرى أنه يستقرار الأمره وكذلك لم يقوم بيعة عبد الله يبنو عمر دينا دخولو إذا عبد الله يبنو عمر ده حسين يقول أنه يقوم بيعة يقوم بيعة العبد الله يبنو عمره يقول أنه لم يرى ذلك فجأة أخر شئا عبد الله يبنو الزوبيرنا انظر انه لم يرى بيعة فهي لم يرى lifestyle لم يرى lifestyle وقاعد في المكة فعاكف الناس على المحسين يفيدون إلي وطبعا جيد بعدها يقول وصمم على المخالفة الحسين وابنو الزوبيري وخرج من المدينة فارينا إلى مكة قاموا بعمل أصبحت مكة أمجل أصبحت أصبحت قصة فأم بها أسرع فأقام بها يسيني المكة يسيني مكة فعكف الناس وعلا حسين يفيدون إلي دا يتأكيف يفيدون إلي دا يتأكيف ويقدمون عليه ويجلسون حوالي يسيني حولهم ويستمعون كلامه ويستمعون بموتهم وعوية وخلافة يزيد يزيد أصبح now يزيد أصبح now حسين هذا هو المال يسيني المكة يزيد ويزيد ويستمعون بالأخر أصبحت ينعم يستمعون باعة لماذا يستمعون أكثر مكة يتأكيف باعة ويفيدون باعة هذا ليس مالك أخر مالك حسين يرغب يفيدون ليس خروج خروج فالفعل يتأكيف ويزيد حسين ويصبح يزيد ويزيد يزيد خروج ويصبح ويصبح ويصبح ويصبح فالفعل ويصبح ويصبح ويزيد هل يجب أن نفهم المنطقة المسلمين؟ أحد يقول أنه يقوم بإضافة حسينه لماذا؟ فإنه ربي الله عنه لم يفرق الجماعة فهي لم يفرق الجماعة لماذا؟ و لم يقتل إلا وهو طالب اللي رجوع إلى بلدي لأن حسينه كان قمت بإرادة و تحاول أن يتعود إلى أعلى أو إلى الثغري أو إلى يزيدة يجب أن يضع هذه 3 أبشاء أذكرني حسينه كان يتعود إلى أعلى و يتعود إلى أعلى أذكرني أذكرني حسينه قلت أريد أن أعود إلى أعلى أو أخذني إلى أعلى أعلى أعلى أعلى أعلى المسلمين أو أريد أن أعود إلى يزيدة داخله في الجماعة أنت الجماعة معرضا عن تفريقة الأمة أنه يتعود من إضافة المسلمين و هذا was the advice that was given to him by who that was what was said to him by عبدالله ابن عمر فأني ما متطبري ابن جلل الطبري هو يتكلم أن عبدالله ابن عمر وضي الله وتعالى عنهما أنه قلت to حسين و ابن زبير أنه قلت أن يتقيا الله و لا تفريقه جماعة المسلمين و لا تفرق المسلمين و الأمر that they did that they could be accused of this يتكلم أنه يتكلم الرسول والملوقة الم去ب 443 هذا هو ما they did ابن تيمية قلت حسين لا فيها تلك الناس لأنه يساعد بأكس داقه لأس في كل هذا pars فكيف يحتجوا بفعله متاكدا نستضمن كيف تستحق بالخيص ماذا يمكن أن يستعمل؟ وماذا؟ يمكن أن يجب ان يؤمن ويأتي ولكن حسين أوني انه أصبح من هذا بعد أنه يردت أنه لم يكن لديه ألم لم يكن هو الان أنه محط إليه لم يكن هناك أحد لم أخبر أنه محط إليه ومن الممكن أن ينسى أحد أحد هذا هو تأخذ الامر الذي سأسألكم عنه نقمه ، buradan رأيتoked وَكل أشياء الم지는. يقول ، وَكَدَالِكَ الْحُسَيْنِ اِلَّا مَا ظلُوَّ مَا الشَهِيدَنُ وِسَكِلُ الْأَذِيَّةَ مَنِّ مِّنْ يُقِلُ مِّنَ بَنَ مَّا يَا مَّنْ بِأهِ الْحَوٰهِ المقرس السلام. فهذا هو عشان. فهذا هو عشان. فهذا هو عقل. فهذا هو عموران. فهذا هو عموران. فهذا هو عموران. فهذا هو عموران. حسين رضي الله عنه لم يقتل إلا مظلو من شهيدا كان يقتل مجسليا كان يقتل كماتا تاريكا اللي طلب الإمارة كان يذهب من هذا الوصول على كل شيء لم يريده طالب اللي الرجوع يريده to go back إما إلى بلديه أو إلى ثغرن أو إلى المتولي على الناس على الناس يزيد أو يزيد ويضعه إذا حسين لم تصدر إذن خروج على الحكيم الفاسيك لأنه يزيد من بيعه حسين وإذا قال القائل إذا سيس إبنتي ميسين إن عاليا وحسين إنما ترك القتال في آخر الأمر إذا حسين رضي الله تعالى عنه إذا ماتا لأنه لم يكون لها لأنه لم يكون لها لهم مع أنصار لأنه أمامه لم يكن لديه أحدهم لذلك لأنهم ماتا فكان في المقاتلة قتلوا النفوس بلا حسين المسلحة المطلوبة وإذا حسين إذا فكرت أنه لم يأتي المسلحة فهي يردت لديه قوة إبنتي ميسين وإذا بعينه هذا هو الموضوع لأن شريعة وإذا بعينه هو الحكمة التي رعاها الشارع صلى الله عليه وسلم في النهي عن الخروج على الأمارة وحسين في هذا الموقع هو أن كل من يذهب وإذا برس المسلم سوف يذهب فقط يحاولون الموضوع هذا ما فعلوا وندب إلى ترك القتال في الفتنة وإن كان الفاعلون لذلك إذا كنت سأكون في الموقع كالذين خرجوا على الحرات وبديم الجماجم على يزيد الحجاج وغيرهما لكن إذا لم يوزل المنكر إلا بما هو أنكر منه صار إزالته على هذا الواجه منكراء وإذا لم يحسل المعروف إلا بمنكر مفسدات أعظم من مصلاحة ذلك المعروفي كان تحزيل ذلك المعروف أنه يجب على الأشياء من حسين ومرأس للمشاهد أخر شيء أريد أن أتكلم ذلك أخبروا لقد أخبروا بعض هذه وإذا كنت أخبر كثيرا قبل أن أذهب إلى الأسئلة أريد أن أغرس الأسئلة وأريد أن أتكلم لأني سأغرس أمره أولا حسين رضي الله عنه لم ينجب بيئة حاليا ونقوم بالتسكيف فائد بأن they don't disagree with that because as far as I'm aware they don't disagree with that anyway is because it's not something new you're bringing this is well known this is everyone knows this and the fact that at the end he said let me go to Yezid to give Be'a proves that he hadn't given Be'a so far that's number one very important point he hadn't given Be'a to Yezid and Khoulouj is when you're going against a leader who is leading over you and by definition that only happens after you give Be'a لذلك لا يمكن أن يتحدث عن هذا الموضوع. فقط إضافه إلى هذا. الناس يجب أن يجب الناس يتحدث عن اهل الحل والاقد. هذا هو ما سأذهب إلى الثاني. الثالث هو ، هذا هو مهم. دعخو سين was from this special group called اهل الحل والاقد. هذا special group of people are the people with power and authority who as you mentioned in your introduction the principles you spoke about them in detail. They are the people who are allowed to put people in power, etc. Those people are not the same as their average citizen. And that's something that they ask. They say if Hussein didn't give bait out and therefore he can do خروج then therefore if 50% of the population don't give bait out, etc. which I'm going to continue with my I'm going to ask those questions. But that's a really important point that I compare Hussein to any other person that averaged Joe on the street already you made a fundamental error because Hussein is from اهل الحل والاقد. اهل الحل والاقد It's not an unknown issue. It actually has a Wikipedia page in the English language. I looked at it the other day in the English language it has a Wikipedia page. I'm not lying. It's there. But Wikipedia is not approved. No problem. It's not approved. The fact that even they've mentioned this term and have spoken about it. It's a political term. It's the religion of Islam for people to appoint a leader. It shows that someone it's not a hidden term especially what I'm saying. And I mentioned the إجماعة on that issue. Yeah, but for someone and that's where again محسنة دن comes in and say I don't believe they're doing this intentionally I believe what happens a lot on the other side is that they misunderstand a fundamental issue like this. And they build one hour, two hour long arguments on top of that but it's all based on this misunderstanding and I believe again it's not intentional I generally believe that I believe it's just out of ignorance but like you said regardless of which one it is it's as bad as each other. It's as bad as each other. Okay. The second thing is that يزي خليفة at this time or يزي خلافة at this time because it's not even established. It's not like a ruler right now. It is established in reality like according to Hussein. Because he's from أهل الخلي والأخطان he hasn't given bay'a yet. So no, Hussein رضي الله doesn't believe that يزيد يعني استتب له الأمر that matters all over for him. He can see the people of Khufu and Khuruj. Okay. Okay. I want people to see Hussein's vision and what he was doing. Right or wrong we'll discuss it with him. إبراعبازم عمر believed that Hussein has everything. Everything's under his fist why are you causing this unity to the Muslims? They differed with him on that vision. But what I want people to understand is that Hussein's issue. Yes, it was wrong what he did. رضي الله تعالى عنو but it wasn't Khuruj. It was not Khuruj. He was corrected on the issue of believing that يزيد رضي الله تعالى يزيد thinking that يزيد has يعني hasn't got the matter. It's not for him. When Abdullah ibn Abbasin عمر believed his is. Okay. The premise that Hussein is picking up is different from what these people are arguing about. But whatever normal person has that premise and believes that this person doesn't have the full khilaf, full authority and therefore I can also. The reality goes against them like it's معلوم. It's well known in the sense where you see a country you came through a visa and he has pictures all over the place you can see it. You ask the people Joe on the street who's the leader of the country for you. أرفت. Okay. The second question is when a leader passes down the khilaf to another leader معاوية passed it down to يزيد Do you know? Do you know? Of course they do. Every time it's passed down. Every time. Every leader that comes in. Of course they do. That's a huge crucial point as well then because the khilaf. So why did you see the one Abdullah ibn Zubayr and Hussein. Why did you fight with them if it was already in place? And if it was just an average Joe he wouldn't even care about them. Okay. So that's a really important point. Fourthly or thirdly or fourthly. Fourthly his action like we said before was not خروج and it can't be خروج because he hadn't given bait. His action and the things that the companions were criticized for and trying to prevent him from doing was the disunity of the Muslims separating the Muslims. That's a way you say that he made a mistake but it wasn't in an issue of خروج. Is that correct? Yes. By the way why did he not go to Sham? But they say he went to Iraq to pick up the manpower I didn't go to Sham. But he didn't even go to Iraq with weapon with weapon or soldiers No. They were all there in Iraq in Khufa. No. Pay attention. He didn't go to Khufa that he was going to with soldiers in Iceland. If he didn't need to because they already told him we're happy for you. We're here for you. Exactly my point. I am the leader of Khufa. I just need to go there. Everything's ready for me. Yes. And Sham on the other hand they had their leader. Ha. Ha. If he Ha. didn't go to Khufa to force the people of Khufa to give it to him. Everything was استتبله الأمر. The matter was all there for him. He believes I am the leader of Khufa here already. I just they have already been given to Muslim already in advance or might be offered. I am the leader of Khufa. I just need to go there. When you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there when you go there ولكن ظننا what he thought was أن الناس يطيعونه that the people were going to obey him but he didn't know the reality of the people of Kufa they lied and deceived him يطيعونه فلما رأى انصرافهم عنه but when Hussein came to that place and found that there was nothing there what did he realize now that the thing that he was mistaken on now became clear to him which is معا أيزيد had power over everyone he now realized that now he believes I have to give back that's why he said I want to go to Yazid so is it fair to me to say it might not be fair it might not be right but is it fair to say it's like a Muslim country in the world nowadays let's just say Saudi Arabia for example it's kind of like Yazid is looking after Sham then you have another Muslim country like Kuwait for example that's like كوفة أو إراق or كوفة let's just say كوفة here so it's like a ruler over Saudi Arabia if somebody else is going for rulership in Kuwait it's like saying he's made خروج against the ruler in Saudi Arabia is it like that nobody would ever say that's خروج it's two different lands okay the fifth thing is just to go on with the summary before I get into the detailed questions the fifth thing is even if you say that حسين رضي الله عنه was doing خروج he repented at the end and he turned back and he said I'll give you three options either take me back to the land I came from or put me on board of control or take me to Yazid and I'll give him back to myself and even if even if we end sin all the arguments that he did خروج there's just no way out and the reason why he repented was not because of خروج it's because of disuniting the Muslims and that's where he turned back on from but so you're going to say something before yeah so you can't take أتا إبو من أذن بكامل أذن بلا هو the one who repents from a sin in Islam what we know is that they have no sin so Yazid حسين is now saying okay I'm going to give بيعة to him what does he mean I'm going to give بيعة to him think about this statement because I'm not going to do خروج on him if he believed if Hussein believed that you could do خروج yeah then the بيعة doesn't mean anything it doesn't because if he's giving بيعة you believe he can do خروج if he doesn't give بيعة I believe I can do خروج because if Hussein رضي الله تعالى عنه didn't believe believed you can give بيعة someone break your بيعة and do خروج on them Yazid will be like no your madhab is that you believe that you can do خروج on a person you give بيعة to so no I'm going to kill you there's no other option okay but he said the one the one thing I'm going to have to give you now that I haven't given you before is what بيعة okay let's go in to the discussions now okay the questions that they have for you the first one is you say that he didn't do خروج because he didn't give بيعة which we mentioned many times they say and again these answers are going to be repetitive but we have to go through them they say does that mean if 50% of the population refuse to give بيعة then those 50% of the population can go against the oppressive ruler no they can't who are they yeah I know you have to repeat the answer who are they they're not from they don't have to do بيعة to the leader and go to him the بيعة is done by أهل الحلي والعقد yeah that crucial misunderstanding of that crucial point has led to this whole confusion look I'll say something who was a person who advised حسين that I just mentioned who said اتقى الله عبدالله عبدالله عبدالله عبدالله من عمر عبدالله من عمر عدلله عنه yeah when he spoke to both of them what did he say to both of them he said فير الله تعالى ألأ and do not disunite the Muslims right look at when he advised the people of حرّة who did خروج okay let's compare these two statements to show you the first part you didn't do خروج the day of حرّة as you know the people they chose for people of the people of أعرف المرحل بمجاره ، والمهاجرين الذين شغلون المرحل Dus that people, the muhajirin, they appointed a man by the name of Abdullah Ibn Mu'ta'a العدوي By the name you already know, Al Addevi is the tribe of Abdullah Ibn Omar He is the same tribe so when Abdullah Ibn Omar heard By the people of the Medina gave Bai'a to Yazid They were under his They wanted to go away from him which is Khoruj now Nafa'a mentioned he says Abdullah Ibn Omar came to Abdullah Ibn Mu'ta'a when he heard about the issue of Harrah and they took their bay'a back from Yazid so when he entered upon Abdullah Ibn Muta'a said to the people around he said اطرحوا لي أبي عبد الرحمن ويسادة bring a pillow for Abdullah Ibn Umrah he said to him إني لم أتي كلي أجلس I never came to sit down Abdullah Ibn Umrah is saying this I didn't come to sit down أتيتو كلي أحدثك I came to tell you something حديثا سمعتو in which I heard رصول الله صلى الله عليه وسلم أسayn so the prophet died so at the time of he was advising Ibn Zubair and Hussein he knew the Hadith because he really heard it from the prophet and he said it's not Islam it's not the he found out he heard from another company he heard it أهلت سمعتو رصول الله he heard the prophet he heard it at the time yeah nice nice I heard the hadith from the prophet what was the hadith here he said I heard the prophet say من خلاع يدن من طاعتن the one who takes a back a hand of a bead and say he gave لقي الله يوم القيامة لا حجت له أبا أسموه مي الله the day of judgment there is no حجة for him وما ماتا anyone who dies وليس في عنوقه بيعتن ماتا ميتة جاهلية that person would die the death of جاهلية the dynamics of Hussein and this is different Hussein who is Hussein to Ibn Umrah and Abdullah Ibn Abbas I have been given to me I am a leader his deed doesn't is not doing khourouch to me and I'm not doing khourouch to him so that's why he said you're causing this unit of the Muslims then لكن عبدالله أبن المطيع you guys are doing khourouch because that was what they were doing that's a very crucial point to mention and that is that's in صحيح Muslim نعم so he said أبن أمر رضي الله عنه he came to two situations I know I have to drill at home but I really have to simplify it a lot so he came to two situations the first situation is خسين and Ibn Zubair the second one is people who did do khourouch the first people he advised them to don't disunite the Muslims he never mentioned that a hadith in صحيح Muslim that you mentioned earlier he never said don't do khourouch don't do this don't take it back from the leader he didn't say any of that the second situation he did say that because they were doing khourouch it's not good enough to say he didn't know the hadith here and he knew it there because he heard the hadith from the Prophet صلى الله عليه وسلم himself and both times were after the death of the Prophet صلى الله عليه وسلم the fact that he didn't use it here shows that he understood this is not khourouch and the fact that he used it here shows that he understood that it was okay so we've already dispel the argument that 50% of the population don't debate now we can go against the ruler because it's not the same as Hussein who was from أحل الخلي well act how do we even know this whole discussion how do we even know that Hussein رضي الله عنه knew these hadith and he chose good against them yeah plus I'm telling you something even Abbas is more knowledgeable than Hussein Abdel Amr is more knowledgeable and senior than him in age do you understand my point? yeah okay the next thing that one asks is from the people who because remember you're trying to prove an image of the companions aren't you from the people and it says 12,000 somewhere so 12,000 people gave بيع to Hussein from كوفا there's a large number of people now who have actually done خروج because they had given بيع if that narration is correct there's a lot of ifs here but I just really just have to cover everything if that narration is correct not one companion from them there's something that I want to mention that is important okay the person has to prove to me that this Sahabi first of all gave بيع to Yazid and then they have to prove to me that that Sahabi broke the بيع they gave to Yazid if you can't Habibi your argument doesn't stand and if they can't the companions is not unbroken and it's not broken sorry it's not broken it's still there okay because I will say no Sahabi has ever done خروج yeah okay there is a Sahabi that I know of his name is called سليماني بن سورادين he's a Sahabi but I have not come across any narration in West سليماني بن سورادين gave بيع to Yazid and broke it سليماني بن سورادين was the people who believed they deceived Hussein he felt like he him and the people that were in كوفا gave Hussein a false impression that they were there for him and everything and now Hussein was killed and they found that he was killed سليماني بن سورادين and others what they did was they made an army known as جيشد توابين the army of the repenters and they waged war and they killed him and they did ثقر for Hussein something that historically happened after that these people they had بيع with Yazid so against the خروج yeah they were with Hussein okay some of the people of a lot of the people of Hussein they gave بيع to مسلم العقيل they went back to Yazid and gave بيع to him and some of the people a lot of the people didn't from the people who didn't give بيع to Yazid after that and kept his بيع with Hussein was سليماني بن سورادين so he didn't do خروج but what he did was he fought to bring back there he bought the revenge for Hussein رضي الله عنه and the fact that he got deceived like that he fought for that cause so you can tell me 12,000 and you proved to me that the Sahabi was in it why do you want me to prove that the Sahabi wasn't in there and just to remind the people again because we're talking about بيع out to Yazid and whether they had بيع out to Yazid when the خليفة المسلم goes from معاوية who has the whole Muslim land and it's passed down to Yazid it's not automatically there the أهل العقلي will act have to give the بيع again it's very important because otherwise on behalf of their people and people are just going to think but it just got passed down so surely by default so I just have to keep reminding the people Insha'Allah another thing I want to mention I think it's very important a lot of the fitan that you're going to hear that they say this much people fight fought in it these are أعوامون نس love is the أعوامون نس they're not the senior scholars and they're not people of knowledge one one one like it's أعوام that's why you mentioned the Sahabas right now you mentioned it why are they the ones that people mentioned they're going to change yeah yeah I mean there are some relations later which are common to which they say the best of people and the best of the but I already mentioned a statement from I remember when I said to you that the أفاضل the most the most senior people were preventing were warning against specifically about that call of Shekhol for a reason okay I think we've really really covered a lot like we've done every if but or maybe I feel like just sorry the people who did fight we are we are going to say they're virtuous people they were أفاضل they were noble people but they were wrong yeah and their statement doesn't make it a valid difference of opinion and if there's none from the Sahabi that they can prove or from the Sahabas that they can prove then and it has occurred between the Sahabas as well as the as well as the as well as the as well as the as well as the as well as the as well as the as well as the as well as the as well as the as well as the virtuous people were preventing this issue like and then it has happened but it's a it's like it's some it's some and then it kennen it's several and someday its a and then it Ну they are it's just it's that they had أحد من أحد من يعلمه من فقهاء الأمة من أي خلال أعرف من العلماء الإسلام إلا من لا بصر له ولا معرفة عنده ولا حجة في قوله إلا أن شخص يتفكي، فهي لا يوجد برؤية إنه شخص يتفكي حسين، هل هو أعلم about خروج؟ من الممكن أن أخبره أنه لم يعلم عن هذا الأمر كنت أعتقد أنه سيكون كذلك فقد كانت في مدينة الفرق وحسنة فقد قمت برحل الصحابي وقلقه هل هو من أهل البدر؟ سابقين أعلم أنه كثيرا مستقل أبو بكر تيرنو أمار تيرنو أما أن صحابي يقول أنه أبو بكر سيرا أمار تيرنو أمار تيرنو لا يمكن أن يكون معرفة لحسن رضي الله من المتحدة هو لقد أعلم أنه يكون معرفة لحسن رضي الله لدينا أمار تيرنو في هذه الأمار التي تسألني أنها تحدث نعم حسنا دعنا نذهب إلى بعض الأسئلة لأنهم يقولون أنهم لم يفعلوا خلوج الأول ما يفعلون هو أصبحت أصبحت أجل التي يتكلم بأمور خلوج سأذهب إلى هنا لقد أصبحت هنا نعم لقد يمكنك أن أصبح أبن خلدون أول مقادمة أبن خلدون هو أنه يقول كما يقول خلوج وعندما يصبح يزيد حلول وحسن يصبح يزيد حلول يزيد حلول يزيد حلول يزيد حلول يزيد حلول لكن لماذا يجب أن نؤكس أنه يصبح يصبح يصبح يعني عندما نرى هذه الأشياء وقلت أنه يصبح هذا هو خلوج الذي يحدث ربما أن خلوج يصبح يصبح مختلف من what we're looking at أنا أتكلم معك حبيبي أنا أتكلم معك أحد يصبح بأمور خلوج أو يصبح بأمور خلوج لأنك لا يصبح بأمور خلوج أهل الحلول و العقل يصبح بأمور خلوج يستطبلأه الأمر يلقب فيه و ليليه موجود يزيدكم هذا مجردنا عندما أنظ Kerry فإنه لما ظهر فيصق يزيد عند الكافة من أهل عصره بعث شيعة هاünüz بلخوفة للحزين يعني ياتيهم فقوموا بأمر فراءا للحزين أن الخروج على يزيد متعيِّن من آنجلي فصقي لاسي ممله القدرة على ذلك وضنها من نفسي بأولية وشوكة يعني that doesn't make it a proof لن يجب أن يكون هناك حجة في ميد ، الله أكبر فقط لأنه يجب أن نظر إلى خلوجة ونجد أن نرى ما يحدث حسنا ، الثاني هو أخرى ، أولاً مجموعة إذا كان الأكثر سيكون the same في المتابعة الشذالة للهب ورتنا بإبن العمال إبن العمال يقول أنه يخبرت بإمكانه أنه يستخدمه أنه كانت مقاربة أيه كانت مقاربة وكانت right وكانت right too في خلوجة خلوجة من خلوجة خلوجة و again he goes on to say the خلوجة الى ابنه صباحه أضفاقه so again he says it's by agreement it's transmitted by agreement و ما يقوله right to believe that he's more fit for the role than يزيد yeah he was you have the Arabic yeah you can have it yeah of course there's the one at the bottom there so the statement of what's his name ابنه خلدون is different from the statement of ابنه عماد الخنبي ابنه عماد سكلم ابنه عماد saying that there is a تفاق أيضاً على تحسين الخروج الحسيني على يزيد أن الخروج الحسيني على يزيد is a greed upon ايضاً هو أنه يتكلم عن الخروج هذا هو الشيء الذي يتكلم عن الخروج لا يوجد خروج في هذا الشيء ولكن هذا الجماع الذي يتكلم عنه أين يتكلم عنه حقا أين؟ الشخص الذي يتكلم عنه هو إبن حزمين نحن يتكلم عنه نعم؟ نعم؟ نعم نعم هو لا يوجد خروج الحسيني لا يوجد من أهل التحقيق خروج الحسيني لا يوجد خروج لأننا نوجد أهل التحقيق حسنًا، الثاني هو إبن مفلخ في كتاب الفلوعة قلت إبن أحكيل وإبن جوزي لذلك سيكون خروج على إمام الذي ليس فقط وهم يتكلم عنه خروج على إبن حسيني فألا هذه الناس يكلم عنه نمو تأخيرين أنت تقل with me on that أنت لا تقل with the salaf لا بالتأكيد هذا هو الأشياء التي توجد وإن ذلك فألا يكلم عنه لأنني أخبرت أحمد قلت إبن حرب الكنمان إسمعيل إبن يحايل مزني أبو بكر إبن إبن يأبو بكر الإسمعيلي أبو بكر أبو أثنان الصابوني يعني أخبرتك أهمة السنة أهمة قبل كل هذه الناس قبل هتكلم عن خروج لا تقل بأن تقل بخروجها يقولت خروج سيقولها لا لأنها خروج لنفعل أفضل ما حدث كذلك يفعل بخروج ونحن كل الجميع أفضل أنهم لم تقلوا ألو بقية يجب أن يكون لديي خروج نحن إذا دعني أن تتكلم بخروج يجب أنهم لم تقلوا أكسفوا الخروج حتى ينامون حسنا هناك الكثير من الخروج حسنا الثان فضلك ذلك탄 سوى أنه بخروج و كنت تقول أنه ينحظوا بأنه ينحظون كفا now you also said previously that this issue of Imamah was, and خلوج is from Osulu Dinh Can you make HD had in a matter that is Osulu Dinh? أحسين، و لكن هل حدثة هل حده؟ That going towards the people of kufa Yeah but he didn't do HD had on Khulwaj Because he didn't do khulwaj Yeah definitely we've agreed on that but the fact that he had HD had in this must have allowed of going to it I mean I don't have to bring it because this is what they bring So I have to just sayashed you had on yeah he did it had on go into his because you remember you could each you had an opening book about it that's what I mean so you've done it she had on go into her I did to have to wake it up every day to to to.. I mean أعطن again to be honest to be fair to them to be fair to them what they've misunderstood is that he didn't do خلوج so obviously once you have a FOTE foundation they think he did it she had in خلوج yeah of course we already responded to that I just have to go to everything well I just a كبيراً ، كبيراً. Okay. Now there is a proof that they bring that Khursain was actually going for the خلافة of Yazeed Ibn Mu'awiyah. Where is the evidence? Okay, the evidence is. تاريخ', إمام الدهبي ، عن وظائحة حسين السعر ، he stays. Those who were martyred with Khursain were 16 men from أهل البيت ، and when he went from mecca to kufa, his intention was to seek خلافه. And the word mentioned here is إنه ألخيلافة وان again you can have a look at the Arabic ألخيلافة، ويقول أنه ألخيلافة فقط إنه خلافة فقط إنه فقط إزيد لذا عندما يترك مكة أين أنه يذهب؟ يذهب إلى كوفا يذهب إلى كوفا right؟ يجب أن يستطيع المساعدة أن يذهب، هذا ما يقوله لا هذا أكثر، هذا أكثر دعنا نردنا هنا هنا يقول وكالا من قصاته، من قصة هو أنه توجه من مكة أنه يأتي من مكة سأقوم بعملها أريد أن أبحث عنه ألخيلافة أين كوفا؟ ليلي الخلافة so he can take the خلافة أين كان الخلافة تريد أن أخذها؟ أخذها كوفا أخذها كوفا but they are saying أخذها شاهم لم يتكلم أخذه شاهم لم يتكلم أنه يذهب إلى كوفا for خلافة أبا يتكلم عن الخلافة ليس أمين خلافة when you say أعلم أنك أعلم محافة خلافة وقد لم تكن خلافة but the statement that he clearly does say when he goes to كوفا what's he gonna become he's gonna become a خليفة خليفة that's what he wanted to get but to say from that he was gonna go to شاهم," that is من جي بيك انتر that's from your own pocket you adding into the statement هؤلاء الناس يقوموا بإمكانكم بيئة. ما they're saying is that the army was waiting for him in Kufa. Who is Hussein? Yeah, the army is waiting for Hussein in Kufa. So he's going with his family. You guys stay here. He doesn't say he was going to fight at all anyway, right? It doesn't, it doesn't. Is there anyone who mentioned him going to Sham? I don't know. Is there anything here? Just read the screenshot here. So I'm going to... فخرج مسلم حتى أتأت المدينة فعقد منهم دليليني فر مرة بهي في البرية فأصابهم عطشون. فمات أحد الدليليني وكتب مسلم الهلوة الثاني يستعفي فقطة بيلو زيلة في الهوفة. فغرجتها قد يبعو رزل على رجل ملالية يقال له وإنه عوسجتها. فلما تحدث على الهوفة تبعو. That's it. خلاص. Just call the next page. I don't know. The next page is just a few different. Okay. إلا ن stared. It tells us, إنه جفال المضفع فسيبلم بداجه. Buy nothing and be a self power. إنه جفال و cũng في الطاعة. الله يهابه إليا. لان أ أ이즈ط قورة قوي 포فط والبعشو في بعصية الله. ستر الإتوارك الله. Is there anything in there? It's exactly what teste ... You see what he said. It's exactly what I mentioned for you. The story of度 عباري بل ربشير في أنه ش JH07ي فيه. And then happening that Yazid wanted somebody strong الشيء الأخرى الذي يأتي هذه الناس is that did Hossein do them? by the way, Hossein could have done something else. Why does he need to go to Kufa in order to get the army? Why didn't he just tell the army to come to him in Medina and go to Kufa straight away? Or why doesn't he meet the army in the middle and they all go to Sham from there directly and take over it from Sham? I don't know my geography but which way is it? Like is it opposite ways? Is it easier for them to come to him? Yeah I mean it's opposite direction but it's like this he's going to have to go like this. Wait Medina's in the middle? Medina's down Okay So he's going to go up and he's going to go right if he wants to go to Sham and if he wants to go, Iraq has to go straight up. Yeah so it's easier for him to go that way and so them come down and then go back. No they can meet in the middle I said and they all go towards Sham as an army. Okay anyway we're really going on to like these really strange tangences to cover everything. You know again I also have to apologize for the views at home because you've made something so clear and bought evidences for what you're saying yet we're still having to go through these repetitive questions and it reminds me of a statement I don't know who this statement was attributed to but it reminds me of a statement that it takes seconds to vomit but it takes an hour to clean up the mess and I feel like that's what we're doing here we have to go through every single thing just to clean up the mess. So the next thing they say is that Hussein did not do anything wrong and I say Ibn Khaldun said that Hussein and I've got the full statement Hussein viewed that he was eligible or capable and even he says when you know when when Ibn Khaldun said he was capable the word here is أهلية is that not linked to أهلية will act so the statement in its original form is what I read before to you. Yes it is the same one يسأل لاسيب من له القدرة على ذلك وظنها من نفسه بأهلية وشوكتي he thought two things and I proved this to you before he believed he was the most fit person for the road then يزيد but when he says be أهلية is that that أهل there is a similar word to أهل الحل والأقد because that wasn't mentioned the word was mentioned أهلية but it wasn't أهلية means he's a he's a fittest person for the road he's the most capable because Hussein believed that يزيد is a fast and a fast should not be put in part chart of the Muslims Who is the fittest person for the road? Hussein Hussein believed it was him he was a better person for the physician then for who? then يزيد then يزيد and on top of that he believed what okay so that's what the statement let me read it in English for the people at home Hussein viewed that he was the most capable which is what you said and also that he had the right material support like the strength that you said تليد خلافة إبن خلدون then said Hussein was right in his assessment of wanting of wanting to it says here of wanting to rebel due to his أهلية but he made a mistake in thinking that he had the material support and this is the English translation when I said wanting to rebel where does it say wanting to rebel? this is how it was translated how we like it إِنَّا لِلَّهِ وَإِنَّا إِنَّا إِرَجِ let's read what he said he didn't say that he said وَأَمَّا الشَّوْكَةُ فَغَالَطٌ فِيْهَا لَأَنَّا عَصَبِيَّةً مُضَرٍ كانت في قريش وعصَبِيَّةُ عبد المنافن إنما كانت في بني أمية so he said أَفْ أَمَّا الْأهلِيَّةُ فَكَانَتْ كَمَا ضَنَّا وَزِيَادًا as for being the fit person for the role he said it was as he thought and more وَأَمَّا الشَّوْكَا as for him thinking he had strength now فَغَالَطٌ فِيْهَا he was a mistake in this and then he goes into لأن عصَبِيَّة ومُضَرٍ كانت في قريش وعصَبِيَّة عبد المنافن إنما كانت في بني أمية تعرف ذلك لهم قريش وسائر الناس ولا يُنكرونه وإنما نُسِيَّ ذلك أول الإسلام لما شغي للناس ومن الظهور بالخوارق وأمر الوحي وتردد الملائكة لنصر المسلمين فأغفلوا أمور عوائدهم وذهبت عصَبِيَّةُ الجاهلية ومنازعهم I can't see where he said that he was right in the hole No, it doesn't say that No, it doesn't say that To be fair it doesn't say that So when he says he didn't make any mistake شرعن he didn't make any mistake religiously he just had a valid HD heart and it says all these things they are interpreting that as being خلوج is not wrong شرعن خلوج is not wrong religiously it's a valid HD heart Do you see what I'm saying? It comes from that initial You remember the beginning when I said يظنُوا الغمر أن الكتب تهدي أخافة من الإدراك العلومي وما يدري الجهول بأن فيها غامة دقات حيرت أعقل الفهيم أي أحد who wants to do تحاول أعرف فيه جهول ونعرفه ونفعه ونفعه ونفعه ونفعه ده حسنا هناك سؤال هل هناك سؤال المتحدة عن خلوج لا يقول في أي way تقوم بعمل يجب أن أذهب إلىها لأنني أخبرتني لم أكن أخبرت خلوج يقول خلوج يقول أن خسين يجعل المساعدة في إجابة العالمية ولذلك يجب أن يتبع على حدية شرعن لم يكن مساعدة وأنه من المفتنة أصبحتهم بأنهم بدون أنهم قبضواهم حسنا أمانا يوجدوا حسيني بنا عالية ، بنا عبي الطاربون يتركوا بهم ويصبحتهم أبدا أنهم سيكونون في الإسلام ، ولا يقومون هذا هو إبن خلدون الإسيان إن إبن خلدون الإسيان لأن عصبيتة مبركانت في قريشن وعصبيتة عبد منافن إنما كانت في بن أمية بن أمية لا يستطيع أن يخلق هؤلاء these people بن أمية أعجانبي ذا خلافا إذا أمي أمي لا تطلبوا أسوء يوخ الاف is going to be very hard ونهدأ لكبن العباس when they took over you really think it was easy for them but أمي was lurking around the corner these people have strength, they have power يعني قبل ابن خلدوني كلام I'm not going to go through all of it لكن you know the crux of the statement of ابن خلدوني is that ابن خلدوني saying before Nabi الله محمد came who were the people in charge مضر in Quraish مضر were the people other Quraish were not it was مضر and within مضر was عبد ملاف and within عبد ملاف was بن أميه pondeh here and contemplate بن أميه they were like that they were running the show everything was theirs نبي الله محمد came all of that got stopped for a period of time revelation the prophet of Allah who do you think he was be quiet the prophet of Allah is going to run everything people forgot about he's in مخلدوني people forgot before Islam how things were they forgot that all of that went because of a revelation ملاعق القرآن and then when Nabi الله محمد went what was there came back again so Hussein with agreement of the people of كوفا or not Hussein would have never had the power of Sham that was a mistake and I told you this before عبد الله من الزوبي how did he why could he not take over Sham of every Sham and guess what how did he lose he had all of the lands عبد الله من الزوبي the prophet the company of the prophet عليه الصلاة والسلام I already told you عبد الله من الزوبي عبد الله من الزوبي عبد الله من الزوبي his mother his mother is أسماء بنت أبي بكر his mother is أسماء بنت أبي بكر and his grandmother from his father's side is عبد الله من الزوبي س elimination out out now out out out out all these كامبانيا كانت أبلان مزوبيت ، لم يكن يأخذ شام ، و أعتقد أنه قريبا ، عندما يزيد موعاوية ، مروان من الحكم يأخذوا ، look how quickly he took off land from him ، و عندما أبلان ملك يأخذ مروان ، يأخذ كل شيء ، it was very weak ، بني أمي أول like that ، so حسين's judgment was wrong. This part, his ڤتحاد was wrong. That's what we keep saying, he did ڤتحاد. He did ڤتحاد. But did ڤتحاد on ڤتحاد on ڤروج؟ That's the proof. Okay, and again, so just to simplify for the people at home, all of ڤتحادوان's statements do not go against what you're saying in any way, shape or form. They're actually in line with what you're saying. They're actually perfectly in line with what you're saying, but the misunderstanding was that ڤتحاد on ڤتحاد. And if someone says that the same- I'm not saying I've read all of ڤتحادوان's comments. No, sorry, the ones I've mentioned today. The one that you just have right now in front of you doesn't say that. This statement doesn't say that. And what about the one who says that the same ڤتحادوان, in the same statements, he mentioned the word ڤروج. So he was talking about ڤروج clearly. To that we've already responded. And secondly, it could have been ڤروج in leaving. It doesn't mean ڤروج like that. Okay, so in that's the case. In the same statement that he's mentioned, he didn't do anything wrong. He mentioned he did ڤروج against ڤزيد. He said him thinking his ڤهلية, he was right and more. He didn't say ڤروج. In this statement. So in this statement, he's mentioned what ڤروج and he's saying that he didn't do anything wrong ڤشرعن. So ڤتبينا لك what became clear to you is ڤغلط الحسيني, the ڤسيني's mistake. What was his mistake? The dunya mistake. No, him thinking he had ڤوك. Strength and power. He was wrong in that. لإلا أنه في أمر دنيوين لا يضروا ڤغلطوا فيه. وأما الحكم الشرعي which is ڤلم يغلط فيه لأنه منوط بظنه. But the thing that he thought ڤشرعن he was was ڤهلية. He thought he meant qualities and the characteristics of a what? Of the right Imam. يعني عدالة الإسلام العقل القرش and everything. He meant a quality. وكان ظنه القدرة على ذلك. And he believed he had a power to do that. وليهاد عداله بنو. And he goes on. Here it does not say ڤو أما الحكم الشرعي في ظنه أن الخروج جائز. It's all j big. I'm saying the ڤكم الشرعي here he means is what he mentioned before which is ڤهلية believing that he was a fit person for the role. That's the ڤكم الشرعي by the way. You know that right? Of course it is. To think that you're the person for the role. This ڤكم الشرعي. The ڤكم الشرعي has set the criteria for the leader. And Hussein felt that this ڤكم الشرعي applies on him. I'm the fit person for the role. I have the quality. I have the ڤهلية. ڤكم الشرعي. He's right on that. And it's true he was right on that. It was wrong on the issue of the feeling that he had strength and power and ability. That was wrong. He didn't have it. Okay. And when he's mentioned about the خروج is just in the context of what he believes. He's contextualized in the events and he's saying that the ڤكم الشرعي against ڤكم الشرعي is what I'm talking about here. But he doesn't mention that the خروج was correct or anything like that. He doesn't say the خروج was correct. He says the only thing that was correct was him believing he was the right person for the job. That's what it looks like. Yes. Okay. Plus إبنو خلدون is not a proof for me. What he meant and what he believed and how his view was is irrelevant for me. And if he understood it from that. إبنو خلدون is right. Okay. The next thing is the advice of the companions. Something you mentioned before as well. When the companions advised Hussein not to go to Iraq. Why didn't they mention all the many ڤخديت you spoke about in ڤصخي مسلم. But Hussein didn't do خروج. I know. Okay. I have to go through it again. أبو سعيد للخوضري advised Hussein not to go to his ڤخوفر. Not based on any religious reason. He said for verily I heard your father say when he was in ڤخوفر. By Allah I blame them and I hate them and they blame me. I hate me. Abdullah Ibn Muqtiyah said to Hussein do not do this. May my mother and father be sacrificed to you. Do not go to the people of Iraq for I swear by Allah they will kill you. These people have betrayed us. ڤبن عباس said to him where do you want to go ڤسانة فاتمة. Hussein said to Iraq and to my party of people. ڤبن عباس said to him I hate to say this to your face. But you are going to the people who killed your father and slandered your brother. I need to advise him not to go based on that. أبو رقية الليثي said do not go to Iraq. For you will only be going there to kill yourself. To which Hussein replied that I will not return. جاب ليبن عبد الله. He said I spoke to Hussein and I said fear Allah. And do not cause some of the people to strike others. By Allah I do not praise what you are doing. But he did not listen to me. So the reason they're bringing all of these is to show you that ڤسانة فاتمة. This is again what they believe. And these companions never advise him off the ڤسانة فاتمة. Which means off the generations of the prophets. Which means that ڤسانة فاتمة is not a religious matter. So the reason why they're bringing these arguments is that they're saying all of these companions who advise Hussein not to do it. And according to them again it goes back to that flawed foundation. They believe he's going to do ڤسانة فاتمة. All of the companions advise him to go to Iraq. All of the companions advise him. Not based on any ڤحديث from ڤساحي مسلم. Like you mentioned earlier. But it's going to be a greater harm. It's basically what they're saying. You see, what were they all advising him? Don't go to what? ڤوفا. Because the people of ڤوفا does not give ڤسانة فاتمة. For two reasons I already mentioned to you. First of all, these people are known to deceive. They're liars. They've deceived your father. Why do you not think they're not going to deceive you? That's one point. The second point is that ڤبن عمر. ڤبن عباس. And these people, they're older than us. So they have more knowledge of the historical reality that took place. Yeah. Okay. You can't go around ڤبن عمر. ڤبن عمر are rooted in leadership. But they're saying, why didn't they mention ڤحديث با خروج? Which I think needs a ... I know it's very ... The issue wasn't ... Yeah, we've said that like a hundred times. Honestly, you know that. You know that. You know that. You know that. But honestly, you have to really drill it home. But I feel like this, I believe, is actually something that they've bought to the table, which is actually as strong as proof in your favor. You know. Because if they believe that there's a difference of opinion, then maybe there's, I don't know, five, six companions here who have advised Hussein not to go. If there's a valid difference of opinion, maybe three of them believe that خروج is not permissible. Three of them believed it would. You'd maybe get one companion who mentioned ڤحديث. The fact that not one single companion mentioned ڤحديث about how خروج is not permissible. It just shows that they, like you've said many times, they recognize that this is not a خروج. This is not a خروج. And that proves the point that the people who came later to document this situation, they started to allude to this concept of خروج and خروج and خروج, like ڤرافذ who wrote things on it. Okay. Yeah. And those who came after from ڤحديث who written things on this, they started to mention the concept of خروج. Like it wasn't ڤحديث. And again, just to bring back into what we mentioned earlier, when he advised people later on, he said, don't do خروج. And he did mention ڤحديث. He mentioned ڤحديث. The fact is here he didn't because again, he didn't see it to be خروج. Like none of the companions did. So I actually think this is an argument that they bring but actually supports what you've said so far. The last thing they say, and I'm not going to even warrant this with the response because we already covered it earlier, is they say ڤحسين did not make ڤوبا. ڤوبا rather he was forced into it. And again, we've already covered the answer for that. I don't think you need to add anything to that. Yes, okay. That's ڤحسين done. This is the strongest argument that they bring forth for the actual ڤحسين. And they're misunderstood. And again, I goes back to what I believe is misunderstanding basic things and then building arguments on top of that. They're misanswered that he's from ڤحديث. They're misanswered that he never gave ڤحديث. Therefore it can't be خروج. They're misunderstood that all the people who advised him not to go were advising him not on خروج at all because they knew it wasn't خروج. They're misanswered that he may have told about the answer. This can't be used as an argument anyway. It's just misunderstanding built on misunderstanding. And they're misunderstood that خلاف of يزيد at that time. It was not like nowadays where you go to a country and it's already established. He didn't have control of ڤحديث ever dented by the people given ڤحديث or to be misled. It's like two different Muslim countries. It's just and like I said, if they desperately want to cling on to this issue still, you said many times who knows if the action of خسين is not a delil in our religion anyway. And he may talk about from here. I don't know what else I can say. I really don't. It's just I think you've covered it from so many different angles. I don't know. I don't know what else to go from here. Okay. We're now going to go into the قصة of عبدالله ابن الزبر. And we've already spoken a little bit about him when we spoke about the story of خسين رضي الله عنه. The first things that they bring around this is exactly the same as what we've covered before. That the word خروج is mentioned by the likes of ابن خلدون as well as other than him. ابن وزيل اليماني as well. So they've mentioned these terms in their books for when describing the events that took place around ابن الزبر. رضي الله عنهما. And they therefore they say that he did خروج. I don't think we even need to go over this unless you really want to. But we just it's exactly the same things that we've answered with the story of خسين. So I don't think we need to go through this. إن شاء الله. In fact, it's even the exact same quotes as well. Okay. The next thing is that they tend to rely on a contemporary scholar. دوت عالي محمد الصلابي. I know him very well. You've heard of him. Very well. A Libyan scholar. Yeah, yeah. They tend to rely on him quite a lot. And they say that he has a book called خلافة أميل المؤمنين عبد الله ابن الزبر. And he mentions that يزيد made some big mistakes from the start of his life to the end of his life. And they created many problems. And he listed on taking the بيعة of those who opposed him. And he was prepared to fight those who opposed him. And it led to the battle of كالبلا, which resulted in the killing of the son of the daughter of the messenger of Allah. صلى الله عليه وسلم ايه. This led to the angle. Again, that's another mistake. صلابي has written many books. He's got a lot of books. Okay. And a lot of people love reading it because it's translated in the English language. Okay. So it's not just in the Arabic language. But I read these and he needed all of his works. Historically what happened and everything. So that's there are some things that are historically wrong that he mentions. For example, يزيد was not behind the killing of يعني حسين عليب عليب عليب. And I said incorrect statement. And I am Ibn Tamiya disagrees with him on this issue. Who's more knowledgeable than him and more greater than him. Yeah. And he said it led to the battle of كالبلا and he said it's a side issue anyway. This led to the anger of the Muslims. And it's I'm defending again. I'm not for or against him. I'm not saying that. But I'm just saying that's not a true reality. Okay. So after saying which led to the anger of the Muslims straight after that it says And then Ibn Zubair made an announcement to do خروج against the Khalifa. Which is another mistake here right now to say that Ibn Zubair to do at the top it says what was the beginning of the statement? Where did he say at the beginning? You can have a look at yourself insha'Allah. So you see he says ولم يستطيع تخلص منها وبدأت سلسلة وخطاة طوالة في حيات الخيفة وكل مده لم تقللوا حوالي وكل معارض هل مش كده عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان مش عراضان ب qualquerой طريقة يدفن ولم يفحد وكما قلت طول نعم워서 النقه وtake أو يزيد يعني وسائل كيف شيء في itu هو رحمة فأشقهlaugh말 clairement الثاني هو عبدالعبنوز زوبيل لم يقوم بأخباره كاليفة حتى ماتس رفعه ببن يوميه وهذا هو one thing that he knew that Hussein was wrong in ببن يوميه are very powerful people عبدالعبنوز زوبيل على الآضة هن so different to Hussein and that's why he told him don't do this عبدالعبنوز زوبيل he just refused to give bay'a at the beginning هو لم يقوم بأخبارها الرياضية فهي لم يقوم بها ببن يوميه هو لم يقوم ببن يوميه هو فقط فعله بعد إيجادة عن عاوية ابن يزيد من نوعاوية ابن أبي سوفيا وليذا لك that's why ألمان نوير رحمه الله وعليه ساعة الفرقothe 19 وما ذهب أهل الحقي أن بن الزوبيل كان مظلوما وأن الحجاجة ورفقته كانوا خوارج وكانوا خوارج علي من الزبير أفتر الوقت من معاوية ابن يزيد ابن معاوية ابن أبي سوفيان هذا when he called himself to the leader and he said I am the ابن كثير رحم الله منشزه in his كتاب البداية والنهاية he said ثم هو كان الإمام بعد معاوية ابن يزيد لا محالة وهو أرشد من مروان ابن الحكم he was the most fittest for the road and he got he came out forward he came out forward after معاوية ابن يزيد ابن معاوية ابن أبي سوفيان مروان tried to hug with him ابن زبير didn't go out مروان didn't go out on him if anything نازعه بعد أن اجتمع تلكلماته عليه the people all came together for عبدالله من الزبير okay they all gave him بيع وقامت البيعات واله في الأعفاق all of the corners of the Muslim land was given to him وان طضب له الأمر all the matters were organized for him ابن كثير رحم الله says in his 12th volume page 260 الكتاب البداية ونهاية شيخ وليسام تايم he said something he said ثم إن ابن الزبير إن ابن الزبيري he said ابن الزبير لما جرى بينه وبين يزيد ما جرى من الفتنة فتن حابن بينه من يزيد what was it about was it about خروج لو it wasn't يزيد was forcing عبدالله من الزبير to give ba'a them was refusing to give ba'a are you there and there were people who were of the stance of عبدالله من الزبير للمكة والحجاز مدينة all of them that was sympathizers of ابن الزبير and ابن الزبير was also from أهل الخلي والأقت it was from أهل أهل so he's like Hussein he was refusing to give ba'a وكان إضغار طلب الأمر لنفسي بعد موته يزيد look what he's saying he only called for himself as the leader after he died when he son معاويت بن زيت كوفا فإنه حينئي تسمى بأميل المؤمنين لست من يقول دمساف اهلو الشام that's why مروان بحكم that's where he came from ولي هذا إنما تعدو ويلايته من بعد موته يزيد ولي ذلك after he's if someone asks you who is the leader of the Muslims you say ابطه من الزبير وأما في حياتي يزيد but what about the time of يزيد فإنه متنع عن مبايعتي لسوالي لسوالي لسوالي لسوالي أولا at the beginning ثم بدل المبايعات لسوالي وعلى الوقت أن ترى when يزيد خلال عبدالله يزيد يزيد سوالي لفتاة إذا يزيد لفتاة بعمة عبدالله ويزيد ويزيد عبدالله ويزيد ويزيد ويزيد شكرا شكرا بعمة قوية يزيد ويزيد سوالي كما قلت لك ، مكة الحجاز ، كثيرا من المستمتعين من هو؟ ابن الزبير حسنًا ، هناك بعض الأقوات هنا ، من أسين بوك ، من أسلابي's بوك أنه يذهب إلى أن يتكلم ، قد تمرت في أنمتين آنجا التي قد تأخذت إلى باتل الخراء ، و هذا خليف خليفة خليفة في أجل المسلمين ، و ثم يزيد قلت بعد ذلك أعتقد أنهم يطلقون أن ابن الزبير يجرب حتى يزيد و لم يرقب بيعة معه حتى في حال ما أعتقد أنه كيف يخبر لك ، كما يقول ، هذا نظر أنه قد تظهر في مكة حيث ابن الزبير يضع في الكعبة ، و ثم يضع في الكعبة و يجرب في إنه خسر ، فوضع في المفرد ، و هذا حدث من أيضة و في هذه الثلاث ، يقول أنه فتح فتح لك يزيد و ابن الزبير و يقول أنه يزيد هو أن يمحم من المسلمين و ابن الزبير كان هناك فتح خلوج إذا كانت هذه الأشياء تحدث؟ إذا كانت تفعل الخروج، لماذا سوف يقلق في المكان؟ أذكر، أخبرتك، حسين إبن عاليب وعبي الطاربين وعبدالله المزوبيين، أين كانوا؟ عندما يتركوا من مدينة إلى مكة هل كانوا إلى مكة؟ إذا كانوا إلى مكة، ما كانوا يتركون؟ يتركون من إعادة بيعة إلى يزيد عبدالله المزوبي، لم يكن إعادة بيعة هذا كل ما هو يزيد، even إسلامي موريخين يكلمون إذا كانت إعادة بيعة عبدالله المزوبيين إذا كانت إعادة بيعة حتى فتاة... كل هذه فتاة كانت تحدث عبدالله المزوبي wasn't a threat directly to يزيد فهذا كانت تريد أن تضعه لعبه بيعة وذلك إبنوتيمية عندما يزيد بشت too far إلى عبدالله المزوبي أولا عبدالله المزوبي يقول أنه لا يمكنك أن تضعه في العرمي ثم بدأ للمبايعات له حسين، فهي سرق ينوعا لعبعه ماذا يحاول أن تضعه في العرمي؟ إبنوتيمية، أخبرتك هذا الكلام ثم بدأ للمبايعات له عبدالله منزوبي فلم يرض يزيده إلا بأي أتي هو أسيرا يقول أنه لا لا يمكنك أن تخبرني أن تضعه في العرمي أريد أن أخبرك أريد أن أخبرك وكل شخص يجب أن تتحدث أحد يجب أن يتحدث هذا ما سيحدث يجب أن أخبرني كل هذا now you're saying I'm just going to give you بيعة أنت ستأتي as a captive this is where عبدالله منزوبيل سيحدث never ever فجرت بينهما فيتنى يقول أصلي ينوع ما يعميل I haven't even given you بيعة if you want to fight I'll fight you وأرسل إليه مزيد من حاصله بمكة this is when يزيد did the siege فماتي يزيد وهو محصور يزيد passed away where عبدالله منزوبيل was on the siege فلما ماتي يزيد when يزيد died بايع بنوزوبيل طائفة من هل الشان some of the people of Sham said we give you بيعة والعراق وغيرهم they all came forward and they gave باعة عبدالله منزوبيل then he took over ابنهما يزيد وتولى بعد يزيد ابنهما ابنهما معاوية ابنهما يزيد he took over after معاوية ابنهما معاوية ابنهما يزيد was a very good man ولم تطلق أيامه the days of معاوية ابنهما يزيد ابنهما معاوية wasn't too long بل أقام 40 يوم some of us said 20 days وكان فيه صلاح ابنهما يزيد was a worshipper of Allah ولم يستخرف أحدا معاوية ابنهما يزيد وقاوم أحدا وكان فيه صلاح وكان فيه صلاح وكان فيه صلاح وكان فيه عبر نعم ابنهما يزيد is still strong هناك هناك نظر كبير من الشام that's still is not run by ابنهما معاوية ابنهما يزيد some of us scholars even said all of Sham was not under ابنهما معاوية ابنهما يزيد and at this point مراوان الملحقم مراوان الملحقم he took over Sham يزيد were not long ابنهما يزيد مروان مروان as soon as he took over as soon as he took over و يفقه برغب سقل حجاج عبداليب زبير. و حجاجه. الأمر بأمام جكاته في حجاج. هالي ما قد حدكه في عبداليب زبير. لأنه اجدت إلى مكاه و عبداليب زبير يرغبو لأخلاص بيعة من دمaalه. انظروا عبدالله ابن عمر عبدالله ابن عمر انضياد حان he didn't give بيعه he waited he waited عبدالله ابن ملك ابن عمر وان تكوفا عبدالله ابن ملك وان I just killed عبدالله ابن زبير تكوف مكان مدينة all of it under his wing تكوف عبدالله ابن ملك مروان is actually he said that he took over everything is that it's one of those few people everything came under him from corner to corner all the مصم لنزوى under him few very people had that أبو بكر هده عمر هدي عليمة بطارب دين أحب ذا عني قثمان didn't have it I think he did عبدالله ابن عمر يتكوفة everything they said this issue I don't see where's a where's a where's a khuruj and you're gonna say ابن عمر after that happened he gave him baitة he gave baitة عبدالله ابن عمر يسأل من لتة I mentioned the even after he killed him as a bait عبدالله ابن عمر يسأل أنا أصلي خلفة كل من غلب عمان البيع عنه everybody who does this for me okay let me break it down for the people then as I understand it what you're saying is at the time of Yazid who's the same person we were talking about in the story of Hussein at the time of Yazid ابن زبير did not give him baitة number one just like Hussein just like Hussein can't be khuruj no baitة there ابن زبير was in Mecca the person was closer to be said because he went he went yeah it's true and we really cover that in detail we have to go through everything so he's in Mecca he didn't even leave Mecca Yazid is in Sham now Yazid sends an army Yazid stays in Sham but he sends an army to fight ابن زبير this is where they say there's khuruj because he's fighting Yazid obviously it can't be because he hasn't given baitة number one number two Yazid sent him an army because he wanted to force the baitة out of him the fact that he wanted to force the baitة out of him proves that he didn't have baitة okay now we're in the story of when the siege is happening in Mecca they say here let me see what else they've got this all happened at the lifetime of Yazid so far your agreement is that this all happened during the lifetime of Yazid you're not saying anything else yet okay they say that this siege happened so Yazid died and the siege continued for 40 nights I think after Yazid's death they're saying if ابن زبير gave baitة to Yazid before he died why would the siege continue for 40 nights after they've already got what they wanted so why would Yazid's siege carry on yeah they've got that they've done what they wanted they had the baitة before Yazid died now Yazid dies and it continues for 40 is it 49 so let me see it again let me get the exact statement I said I said I'm gonna take it as a captive okay so you see ابن زبير didn't give him baitة he said I'm ready to give you baitة oh okay fine so he's I'm gonna give you baitة I'm ready to give you baitة okay he said I don't want you to bring in the baitة like this you're gonna give me baitة as a captive I'm gonna make an example of you the baitة to me has to be done as a captive as a person who's been forced to do it not I gave you baitة and I'm gonna stay in Mecca no ابن زبير said no I'm not gonna do that ابن زبير said no you're not gonna take me as a captive and set an example on me ابن زبير and then you're not an awesome to me and Amir you're nothing to me you're just a person who's got a land of the Muslims that's ابن زبير's perspective so why do I need to come to terms with your claim ابن زبير I'm not gonna do that if you're man enough and you're strong enough to take me out of this place fight with me ابن زبير has an army of people in Mecca not because he's appointed himself as a leader is because he's got sympathizers we're also not giving baitة to Yazid so then he said okay I'm gonna defend myself that's where the siege came from okay and so he didn't give baitة to Yazid before he died he did not he wanted to he said I would have I mentioned the statement of but he said I don't want anymore okay so then after that Yazid dies now yeah the siege continues why does the siege continue if the leader has gone if Yazid who sent the siege has gone for ابن زبير if the the siege of Mecca correct so who's the ruler now is معاوية معاوية معاوية is a company that many people are familiar with he had a son called Yazid and he had a son called معاوية معاوية the son of Yazid is now the new معاوية dies so when Yazid died ابن زبير appointed himself straight away he came out forward and he took baitة out from people in Mecca in Mecca of course and in معاوية has gone too معاوية has gone too what are they fighting over the army that was originally sent by Yazid that army is now fighting ابن زبير who is going to take more land and who is now becoming a fitness دعوك المعلم و أخر و it's like 2 أقلال حقك هل يخروج الناس؟ 2 أقلال حقك لو يقلوا معي هل يخلج المعلم بحقك؟ هل ستقول خروج؟ أخر معك شام is one land مكا is another شام has معاوية ابنيزيد و ليس شام مكا شام and هجاز أعلم ما شام is right شام is سوريا لبنان جوودن فلسطين يعني دائما يوجد شام . و أيضا في بادي سعودة الإنسانية تبوخ و أيضا في السعودة الشام . يوجد شام مخيمة في الأن لونط في العلم . ربما يوجد هذا . هذا يكسر كبير اليوم يكون كنسوريا ، نقول أنه دائما يدى من هذا الأرض . أعلم أنه هذا فالشام يوجد فرد جلد . عبدلا إيبنو زبيلنا يوجد حجاز حجاز ايبنو . و إجتا you are divided into two نجد حجاز. حجاز is يعني right now جده what do you call it مكة مدينة all of that is حجاز الرياضن قصيم and all of that is نجد. so so he has he sympathizes in there so he he's got sympathizes there. so now what's happening is that who's going to get more land. after معاوية everybody people surrender to everyone but after he says death they lost credibility. people started to sympathize with any person against so right now and the fight that which is going on between them is based on who's going to take more land. yeah okay and so i want to take it i want to break it down slowly for the people. so now يزيز his son معاوية takes it معاوية at the same time you have who has his own people is there. no one's doing خلوج over anyone right now. okay now after that معاوية like you said 40 days now there's a he didn't pass it on to anyone he didn't do استخلاف. okay now there's no one who's running معاوية who puts himself in. okay so he's forced to come but majority the world it's not just hijaz anymore it's like other people are going towards ibn zubayr now. ibn zubayr starts to have more leadership now he has more leadership even part of Sham some some even said he had all of Sham except ibn zubayr so that's basically he's really got a large part now if anything he's now okay معاوية was that they did yeah but now at this point they are the ones ibn zubayr is what ibn zubayr and ibn zubayr was oppressed okay let's go into their questions now and see if they have any points that you know can make us rethink the narrative or whatever so يزيد wrote to ibn marjana and he stated to him i want to conquer ibn zubayr now they say how if ibn zubayr was not doing khuruach then why is he writing to ibn marjana saying i want to conquer ibn zubayr who's saying this this is in tari khatabari and the question that they're asking as a result of this statement i mean it's really not you've already said that يزيد wanted the bayr from ibn zubayr yeah they're fighting this is why they're fighting so he's trying to say to him i need to bring him as a captive look i'm just saying to him ibn zubayr already came to him and said i'm going to give you bayr but he said no i want you to as a captive yeah and even then if this statement was even said that is just he wanted to fight ibn zubayr it could be fighting for the bayr which we agree that he didn't give bayr at the start anyway okay the next one is how can you say ibn zubayr eventually gave bayr to ibn zubayr i never say that ibn uttili said it if ibn zubayr died during the siege of mecca where they were fighting ibn zubayr and his men in tari khul islam it says in the news of yazid's death reached ibn zubayr he called out to the people of sham and said indeed your tyrant has been destroyed so what they're trying to say is that if he was winningly giving the bayr to yazid he would never say indeed your tyrant has been destroyed after he dies no ibn zubayr i didn't say he gave bayr i said that he better that he strove and he tried his best to give bayr at him and he came forward to give bayr at him that's what he was willing to do but yazid said you're not going to give bayr just like that it has to be your captive yeah okay in al biday when he mentions that okay we really covered this it lasted for 40 nights after the death of yazid and you said some said 20 as well okay that's the situation they've got on ibn zubayr there's not much else after that and all these points i'm trying to mention is very powerful hrsay did something similar to what ibn zubayr did both of them are saying to yazid both of them are saying we're going to give bayr to yazid in other words when we do that there's no hruj that can happen once we give bayr we're not going to do hruj otherwise what's the point of giving bayr it doesn't mean anything if i could do hruj upon the one i've given bayr whether i give bayr or not it doesn't change anything it doesn't matter and why yazid run after bayr from ibn zubayr will be irrelevant if he knows that he would kill them because that's their belief regardless of what they give him they always going to break it anyways no that's not the case he knew that if you got the bayr from ibn zubayr that's it he knows ibn zubayr won't do hruj yeah i think we've covered everything so much details from so many different angles and i've literally tried to bring everything to the table you just have to remember it's not the eyes that become blind it's the heart i'm telling you some people the poet said some people did his daytime we went to the ministry to pray right now we walked somebody would say he proved to me his daytime there are people like that you can bring everything to them they're just looking for one thing to say they're looking for one second to grab onto or one minute to grab onto our idea and i always said this before it's not the way shape of home am i looking to convince a person i'm just giving you the facts accepting what i'm saying to you is not in my hands and i'm not going to burden myself to convince you so you accept it that's in Allah's hands Allah gives it to whoever wills and he doesn't give it to he doesn't want but the narrative is what i'm going to correct i'm going to give you the true references of where these statements are and where these what these علم I said you like it when you don't like it you know i know it sounds harsh i know it sounds harsh and it's a tough word for me to say but there was a reason why the hellfire was made islam is a pure and true religion it's a hack he told us that the Quran is a light and a light shows you the path with that being said there are people who don't want to accept islam Muhammad SAW was the most honest person the truthful person that was eloquent of people he came with a message of islam the Quran is the miracle of Allah it's Allah's speech it's the miracle of the prophet SAW it is the speech of Allah with all of that being said Abu Jahl wasn't accepting it so large people didn't want to accept it and there are people like that that are going to be like that so the hellfire is made for a reason it has to have these inhabitants it has to be people who live in that place so I'm just saying to you that we should never make it our mission that I mentioned the message so it's going to go into that person's heart and they're going to accept it and they're going to come forward if they do they're saving themselves from the punishment of Allah and the wrath of Allah if they don't upon us is upon me is just to convey the message to show you what I think this is one of the reasons we're doing this in such detail for those people who genuinely want to know the truth they might be confused they genuinely want to know the truth and that is why it's important I think this is the first time it's ever been done where both arguments are being bought it's not just a case of cherry picking things that support my argument and not mentioning what the other argument is we're actually mentioning in detail what the other argument is and that's what we do on the hot seat they bring these two forward as the strongest arguments that they've got that these are companions these are noble companions and they push forward the idea that they did خلوج we've done it in a lot of detail and it's from what I've seen is that there are some basic things that have been misunderstood not even recognized from the other side as I said before there's a Wikipedia page in the English language it's there it's not something that's hidden but that has never even been mentioned let alone recognized by the other side which is a fundamental mistake the second one is that they need them to do خلوج you can't do خلوج against a leader you can't do خلوج it goes away from the definition of خلوج the third thing is that the خلاف of يزيد was not like the خلاف of the Muslim leaders that we have today it's been established it was there but big parts of the Muslim world were giving باع to other people they weren't with it he wasn't a خلاف to the Muslim like his dad was or like you mentioned and finally if we say both of them they both turned back they said Abdullah Ibn Zubair said I'll give him باع it's just both of them I want to take it as a captive we want to make an example out of you and that's why that happened something I want to say a very powerful point أبي said من أجاز القيام والخلوج those who said it's permissible to do خلوج and they said you can go against a oppressive Muslim leader they used what بقيام الحسين وابن الزوبير they used عبدالله وأهل المدينة على بني همية which we're going to tackle as well I'm now going to say فإذا أتبت خلوج ومتبت الخلاف if these three you affirmed for me if it's affirmed and it's correct and it's legit that these three did خلوج then there's a خلاف وإذا انتفى انتفى الخلاف and if these three I can prove to you that they didn't do خلوج now the two that you used are two companions and عبدالله if those two I've just proven to you that was not خلوج what they did you have no Sahabas now I stand by saying all of the Sahabas did not do خلوج upon a Muslim they gave a بيعة a leader that they gave بيعة وستتبله الأمر and the matter was in his hand يعني صحابه didn't do خلوج I did them bring me one person بيعة and then خلوج from the companions if you can't prove it to me that which stands is a statement of all of those companions عبد أمر من خطاب ويسويت سويد يعني the repentance of Hussein if they did خلوج that's the مدهب الصحابة اجمع الصحابة is this there's no خلاف والله in this issue I'm telling you if you really look into the issue even if we just give in and say you know what for the sake of argument we don't want to spend 4-5 hours discussing the issue but did he do خلوج somebody gave بيعة to know and you're applying it to a country and a system and a people who did give خلوج بيعة to this leader the bayat of that leader is on their neck and you're saying to them you can't do خلوج why because because والله is my point and remember والله تقفوا ما ليس لك بيعة علم ان السمع والبصر والفواده كل ولاي كان عنه مسؤولة you're using two different things that have nothing to do with one another at least if you say خلوج is allowed use it in the sura that Hussein did that you believe is خلوج use it in the way he did it by a country that doesn't have a leader yet and new leaders gonna come in at least take that one and even that I said حسير رضي الله تعالى عنه who are you you're nothing to be honest so if you say I ain't giving you بيعة you don't even control your living room no one listens to you in your own household no one listens to you does that make sense so saying that I didn't give بيعة it doesn't really matter we already proved who have the ability to give بيعة I think what's scary in this issue is that we take our sources of the region from the Quran the sunnah and اجمع you bought Quran not just from any أحديث but they're from بخاري and many sakh Muslim as well or even the layman Muslim understands that these are the most two authentic حديث books that are out there then you bought an اجمع but not just an اجمع of the companions to say that there's two اجمع from the companions one which is not to do خلوج and the other one is that we don't do something it's a great harm to say then after you got Quran and اجمع of the companions لأن اجمع that comes later I don't understand how it's shocking I'm not going to go on to the next stage the next thing I want to talk about is the فتنة of ابن الاشعاث and this is like you mentioned this time of أهل المدينة okay I don't know if you want to say something before I start or you just want me to ask my questions okay الدورة ايبن الاشعاث ايبن الاشعاث من خلوج فهي موت Pretemia ايبن الاشعاث ايبن الاشعاث ايبن الاشعاث ايبن الاشعاث You're not going to be in قال الله and the Messenger of Allah to prove this issue you're just gonna mention events here or there which in Sha Allah itself will be responded to okay about the travail of the ابن الاشعاث ونصفه 33.000 و120.000 يوم. what they're saying is basically this. they're saying that there's a huge group from the Salafi Salih. not just a small fringe group a huge group who have basically done خلوج. these are from the golden generations that the Prophet ﷺ told us. How can we now say that there's no خلاف in this issue when these golden noble people re-built. أولاً، فتنة القراء على الحجاج، فتنة فبن أشعة، ما أريد أن أخبركم، أحد من الذين يبقى بعد هذه الأشياء، عندما أحد يحدث بعدها، يجب أن يقرأ كل شخص من ذلك ما هو the proof of that؟ الإمام أيوبة ساختيانيو، يتكلم أن القراء الذين خرجوا مع أحد من الأشعة، لا أعلم أحد منهم، لا أعلم أحدهم قوتي لا إلا قد روغيب له عن مصرائه ولا نجا فلم يقتل إلا قد ندمع على ما كان منه أي one who is killed was killed and the one who lived after that, regretted what happened he said every single one he said I don't know anyone from that fitna of إبن الأشعة I don't know any one of them that I know he is saying yeah that he knows after the battle was alive except that he regretted it okay but this goes back to what you said about even Hajral Haythami just because he doesn't know a man doesn't mean that there isn't a man that exists or that remember that hadith that we took even a sort of statement sorry how do you know أيوبة ساختيانيو؟ okay he doesn't know someone but how do you know how many people in you there's still thousands we're talking about obviously he didn't meet thousands of people right so surely there's some people out there that I mentioned to you from the people who participated was just an example معبدل جوهاني who believed in his ideology of قدرية died upon it fought for it wouldn't even accept إبن عمر الكلام on this issue عرفت؟ but what he came to is the conclusion it wasn't a matter like it was a matter like you to for you to actually قدر is one of the clearest issues that a person should accept with that being said معبدل جوهاني ان شاء الله I'm going to bring those statements that's the start the mock-up that they took look what I'm saying to you is that those 30,000 watt companions all of them okay I don't even know if they were companions أصلان and if anybody believed they were they need to prove that they were companions so I did concede to the idea that there was تابعين who did خروج as for صحابة I'm denying that if the تابعين did it there was an اجماع before them and then an اجماع after them because I said to you that اجماع happened after what? after the تابعين after the تابعين this fitna woke people up it was a fitna that woke people up people recognized so the ones who lived regretted it I'll tell you something even shocking I'll tell you two things that I'll tell you that's really shocking the first thing I'm going to tell you is that ابنو كثير mentions that the whole act of those people all of those wrong he didn't say it was a difference of opinion he says this was a mistake وفلتة there was a shock coming نشأت بسببها شرب كبير هلك في خلق كثير فإن لله وإن له راجعون كثير من الهواتب من هذا هل يستخدمون هذا هل يستخدمون أنه يستخدمون؟ أو يستخدمون أنه يستخدمون ليس هذا حسنًا إنه جميل من شخص يستخدمون فتنة like this حسنًا فتنة like this أولوف ألافة النافذة عولما يعني هو قراء هو حفاظ هو عول they died in this issue we're not going to deny it they died in this issue if it now took many people's minds but the truth of the matter is they regretted it they realized it's not going to work if it now took me I could not bring hajaj to his knees and could not destroy abdimeliki number one nothing could but Allah I think that what they claim is that if this clear if this issue is so clear قلعان سنة اجمع of the companions then how did noblemen scholars قلعان reciters many of them thousands of them you know I'm going to tell you something the point I wanted to mention to you was shocking والشعبي شعبي شعبي ابن جنيل الطابر he mentions in his تفسير in his تاريخ تاريخ الرسول والملوك sixth volume page 375 guess what شعبي came to hajaj after he did خروج on him and he the great scholar شعبي and he repented to hajaj حجاج ابن يوسف he said كنت لبن أبي مسلم صديقا فلما قدم بي على الحجاج لقيت ابن أبي مسلم فقلت أشير علي قال ما أدري ما أشير به عليك غير أن أعتدر ما استطعت من عذر وأشارب مثل ذلك علي صحائي وإخواني he said فلما دخلت عليه رأيت when I entered I saw والله غير ما رأولي عليه بالإمراتي ثم قلت أيها الأمير سينز حجاج إن الناس قد أمرون أن أعتذر إليك بغير ما يعلم الله أنه الحق وإيم الله لا أقول في هذا المقام إلا حقا قد والله سودنا عليك وحرضنا وجهدنا عليك كل الجهدي فما آلونا فما كنا بالأقوياء الفجرة ولا بالأتقياء البرارة حنه من شئ والله شعبي قلت to him الله قلت لك والله قلت to this my brothers have advised me يعني and told me شعبي who they use as evidence go to the Kitab that story is there also from the people who did خروج was مسلم من يسار مسلم من يسار أبي قلاب عبدالله وديه 104 هجرية he said يعني speaking to مسلم من يسار 100 هجرية they went together in Makkah and he said to him the fitna that took place he reminded him of it okay مسلم من يسار he said الحمد لله praises to Allah أني لم أرمي فيها بسهم الحمد لله I didn't throw any arrows and I didn't harm anybody ولم أضرب فيها بسيف I didn't smack a sword with it مسلم يسار الحمد لله I didn't do that no fitna أبي قلاب I said to him عبدالله يا أبا عبدالله فكيف بمرأك وكيف في الصفل وربع يفسم بلو to see you standing in the line you didn't do all of that you're saying but someone just saw you standing in the line فقال أنني he said هذا مسلم ببنو يزار والله ما وقف هذا الموقف إلا هو على الحقيه he only stood in this position because it's the truth فتقدم فقاته حتى قلت that the person went forward and fought based on what they saw you do and they fought as soon as أبو قلاب I said to him عبدالله مسلم من يسار started to cry أنتو أبي قلاب I said حتى تمنيت أنني لم أكن قلت له شيء I wish I didn't say anything ويشهد السيارة that's the way he cried I wanted to listen الإيمان ببنو Sa'ad mentioned his طبقات الفساوي mentioned the also in his معرفة والتاريخ that مسلم ببنو مسلم ببنو يسار كان ثقة فاضلا عابدا وريعا he was a واشف ربالله بارك وتعالا listen to this this is a very powerful statement he was a واشف ربالله he was عابد وريعا أرفع عندهم من الحسن he was even حسن البصري حتى خروجه حتى خروج مع ابن الأشعة أنتو he participated in the fitna فوضعه ذلك عند الناس from that day on مسلم يسار dropped in the eyes of the people ورتفع الحسن عنه أن الحسن البصري became high ابن عون he said لما وقعت زمر ابن الأشعة when the fitna ابن الأشعة happened خفى مسلم يمن فيها مسلم يفعله بالله وابطع الحسن حسن الله رزده يعني حسن ابطع يعني he held back ومسلم وديه خفى فيها he became very light in the matter فرتفع حسن الله raised the station واتضع المسلم so ابن الأشعة was the fitna that people يعني different levels and different stations so to use this and say that if this fitna is evidence for me and it's not it's not okay I think there's no there's no denying that some people did repent no problem but to say that every single person repented even I'm struggling to believe that even from maybe everyone he saw no problem but these are thousands of thousands of thousands of thousands of men and he obviously didn't have a chance to meet all of those people not that they changes anything because you have but I think I'm just putting that out there I'm just putting that out there secondly I think I want to go back to my question is that you know they do people do see that there are scholars in this group there are knowledgeable men and if it was so clear to answer an age amount of the companions then how do they fall into this I just told you before قدامة المبعول I can repeat this point to you he's شهيدة بدرا he's from the early people who took Islam he drank خمر متأولن using an ayah and the issue of khمر today knows it that is how I'm right yeah so it's not that's why I put that principle at the beginning down for you that it could happen sometimes مساء القضاية which are well known it can hide from a person the evidence may not reach them the proof may not reach them and sometimes it could happen that the person especially we're talking about the طابعين here we're not talking about Sahabas we're talking about the طابعين we'll say that لشكة desires could enter their hearts sometimes it could be anger and rage sometimes it could just be a personal reason not maybe a religious reason also the statement of أيوبة سختياني who seems very strong he said لا علموا أحد منهم so anyone who knows anyone who didn't regret it and was pleased with it bring them we got a negator bring in a person like أيوبة سختياني who's of his level of his قلب who says فلانا فلانا فلانا didn't repent but we're not going to say أيوبة سختياني negated it and مسكين this person affirmed it you know who are you but أيوبة سختياني said I don't know anyone who survived that issue except that he regretted what happened by the way what's really important to look at is that he says فلم يقتل it's another important point that he referred to this issue as killing he didn't refer to as martyrdom and some group was martyr he didn't say any of that he just said فلم يقتل it's another important point that he referred to this issue as killing he didn't refer to he just said فلم يقتل none of them were killed it was an issue of killing that was taking place between the the two parties so this is very important that you that you understand okay fine having always said all of that you've mentioned many times before that you don't deny that there were a few from the TV and like for example in this fit now that did do خلوج you're not trying to escape that you're trying to show that it needs to be put in this context number one and number two it doesn't change anything from your position that there is no خلاف in this issue what we said before could answer the companions they came after that plus all those 30,000 were there it says a lot of people yeah we know a lot of people did it no it says it says those who fought in the fit there were a huge number from the people of knowledge and religion from them was people knowledge and religion it said there were a huge number from the people of knowledge 100 people it says a lot like in making that number look like they were all half of them were 90% of them 80% it doesn't mean that there were a huge number of people of knowledge 10 people is a lot I don't think a lot of people of religion is actually talking about no he's saying many of the people of knowledge were in there but he's not saying a lot of 10 people is a lot 10 imams if they go into a fight that's big but to say that these 30,000 they were all a lot it could be 99% or 90% it could be a lot of people and even if it doesn't change it doesn't but it's important to point that out as well okay okay let's move on to the battle of Jemajin this is the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the ليست gonna bring about great harm but it is not this we said that start this discussion about the oppressive Muslim أولاً موسيبولاً so it's not everyone who brings a person is not my job to prove that he went against him for this reason or not it's not my job you're using سعيدة مجبر and even a relay as a proof which you shouldn't ask them but let's say you want to use them okay prove to us that they are going against him as a Muslim oppressive leader just all you just have to do you don't have to really go I need to did it's not it still doesn't change anything but at least you got something a little bit more the table just say سعيدة مجبرين when against him because he was an oppressive Muslim leader on those grounds and my evidence is this this this this this this this this that's all you have to do and even then he's not at the level in the religion even if he did okay I've got a long answer for سعيدة مجبرين so now I want to go back to the خروج of سعيدة you just mentioned okay first of all there are a few ways of responding to this the first one is and it's always what I'm going to be mentioning all the time and that is شهدة أن محمد رسول الله means that we follow نبي الله محمد unrestrictedly anybody other than the messengers صلى الله عليه وسلم and his statement we look at it in line with the Quran and the sunnah and if they are in line with the Quran and when we take it and if not we reject it that's the first thing that every Muslim should know سعيدة مجبر and other سعيدة مجبر are not approved in and within it that's the important point they are great imams of al-Islam but they're not approved in and within itself also you use سعيدة مجبر you use his actions yeah and from there you're trying to say that he's seen it permissible to do خروج على الظالم من حكام المسلمين صح yes I'm saying to you you can't take a madhab of a person from their action he did also have a statement the people fought had judge because of his transgressions I'm gonna I'm sorry okay fine so his actions سعيدة مجبر it could show okay what you're saying it could show it and it can also show other than that possibility it could show that he sees it permissible to go against an approximate leader it could it could also show that he the evidence he didn't average him we didn't know it it could also be that he was going against him not because he was an oppressor Muslim leader but he was a kafir yeah so there are many factors that you still use you're not going to easily go with سعيدة مجبر you need to prove your point properly drive your home that people know really why سعيدة مجبر when and then خروج okay it could be this it could be that point number three which I want to mention is if we accept that سعيدة مجبر he did خروج okay سعيدة مجبر when it gets to a person who is what a well a governor who is the actual خليفة of the Muslims abdel ملكي من وروانه abdel ملكي من وروانه is the Muslim leader all Hajj is is that he's a governor you're trying to take from it the permissibility of going against what the خليفة of the Muslims does that make sense yeah I'm not I'm not saying you can do خروج on the welly the governor I'm not saying yeah you're still not but I'm saying that you're using it from a issue of him doing خروج on a welly a governor for the امير محمين you're still not there yet you're still using it's not accurate still prove your point drive the point home this is not it's not fitting your agenda it's not fitting your argument point number four if سعيدة مجبر actually did do خروج okay and it did happen from him then we're going to say that the اجمع that came after it's going to be taken and the اجمع that was before him will be taken yeah there was an اجمع before after it point number five we have self who actually corrected سعيدة مجبر and said what you doing is wrong for example there's ابن أبي شيب narrated in his مصنف بإسناد صحيح with authentic chain of narration قال لي الحسن حسن البصري you said are you not fascinated with سعيدة مجبر دخل عليه he entered upon me فأسألني عن قتالي الحجاج he asked me about the fighting with حجاج ومعه بعض الرؤسائي there were a group of leaders and people with him يعني أسعاب ابن أشعر with him he asked me about this يعني he told him حسن البصري said no he disagreed with him also سعيدة من جبالي did not go against حجاج ابن يوسف as he was a muslim okay he didn't ابن عبد البرمجان he says كان الحجاج عند جمهور العلمائي he says in his كتابة التمهيد the 10th volume page 6 he says كان الحجاج was عند جمهور العلمائي the overwhelming majority of scholars أهل أن لا يرى عنه ولا يؤثر حديثه ولا يذكر بخير بالسوء سيرته وإفراطه في الظلم ومن أهل العلمي طائفة طائفة تكفره there was a large number of the people of knowledge that made تكفير of him وقد ذكرنا أخبارهم فيه بذلك في باب مفرد له أبي أوسو بانشان ذا انه كتاب اكماله اكمال المعلم يعني سيز وأجاب الجمهور بأن القيام على الحجاج لم يكن بمجرد الفسقي لم يكن بمجرد الفسقي وكان لأنه كتاب بل كان لما غيره من الشرق وضحر الكفر صناعاً يأتي المملكة بالسيطر وكان with يعني كفر okay he came with what he came with kufr حسنًا ، انه مع ماذا؟ انه مع خفر ، لذا سعيد بن جوبير كان من الناس who saw a lot of him and what's the evidence that he specifically saw from him if you go to the kitab جمال وانساب الأشراف the seventh volume page 363 is mentioned ان السعيد بن جوبير كان يقوله he used to say والله ما خرجت على الحجاج حتى كفره which means in English please he said I never went out against حجاج until he came with كفر it's a clear cut also عجب اللي اخوانينا من اهل العراقي يزعمون ان الحجاج يبني يوسف المؤمن طاوس سينا because we went with people against them right he goes fascination to my brothers in Iraq they claim that حجاج يبني يوسف as a mu'min and a believer do you understand my point so you're using something you don't have a strong argument for do you understand my point also اعمش said اختلفوا في الحجاج amongst themselves they differ upon حجاج فقالوا بمن ترضونه قالوا بمجاهد فأتوا فسألوه so when they differ amongst themselves they said okay who should we go to bring the end to this dispute they said let's go to مجاهد they went to مجاهد and they asked him and then he said to them تسألوني عن الشيخ الكافري you're asking me about the kafir individual like that old kafir man also الاجلح ازلال كائي منشز نيز شرح عسل عتقادي هلسل إبن أساك المنشز نيز تهريخ دمشق اختلفت أنا و عمر الماصر في الحجاج فقلت ان الحجاج ان الحجاج كافر وقال عمر الحجاج مؤمن ضال فأتينا الشعبي و كيمت شعبي فقلت ايسر يا عبا عمر اني قلت ان الحجاج كافر ايسر الحجاج زكافر وان هذا قال نسوان يسين الحجاج مؤمن ضال فقال الشعبي وهي سر يا عمر شمرت فيابك و حللت ازارك وقلت ان الحجاج مؤمن ضال فكيف اجتمع فيه رجل ايمان و ضال الحجاج مؤمن بالجبط والطاووط كافر بالله العلي العظيم فعلا سبب من السلام فأخل يجعل ان انتكفر منه فيطنو فيمن اجعات يجب ان تطبيق ان تقوموا بعمل في الحجاج يجب ان تطبيق انهم اتنقروا بأسلن 30.000 even 100 صاحاب العلماء ان تطبيق ان تطبيق لأنه كان يوزي المسلمة العقبية نعم أعتقد أنهم لقد يجاوزون أن يفعل هذا بجانبه لذا ما يقولون هل يفعلون أنهم لا يجاوزون أن يفعلون أن كثيرا يقفلون التكفيد في حد جاديب ويوسف وذلك لذلك why they did خروجه ولكنهم يقولون first of all like أنت تفعلون ليس كلهم تقفلون وانت تقولون بخير أنت تفعلون ذلك أيضا أ secondly they actually tried to say that some of them rebelled against him لأنهم لأنهم لا يفعلونه مثل هذا يقولون هل هو جميعًا ونصف حجاج؟ لا أعلم أتأكد بأنه أصدقائي هل يعتقد أنه حجاج موجود؟ نحن مجدد ونصف لأنني أصدقائي هنا أنه يقوم بأمده من مجدده أصدقائي؟ لا أعلم أحد يمكن أن أخبره لكن أخبره أصدقائي أصدقائي هل أصدقائي؟ لا أعتقد أنه يفتح أصدقائي هو العالم الأخير أن يكون أصدقائي حسنا يجب أن يكون هناك أشياء لهم حسنا لديهم مفتاحاً من الوقت المستخدمين والتابعين أريد أن أذهب بأخر أقوات التي أخبرتها في أشخاص أخرى وأريد أن أذهب بأخر أقوات كما قلت أننا لا أريد أي شيء مباشر لذلك هؤلاء أخر أقوات التي أكبرت أن هناك أختلاف في هذه الأمر هناك أفضل من الأفضل أول أقوات التي أخبرتها قليلاً ولكن أنا سأخبرها مجدداً عبدالبارخ يتكبر في أوليان 5 أل إستدكار ويعتقد أنه أيضاً في تمهيد كما قلت أن لا يتكبر أو يشتغل مع هؤلاء أقوات فلن أولماء لديهم مفتاحاً عن هذا بعضهم يقولون أنه يتكبر only على الناس للحصول على الناس للحصول على الناس كما قلت على الناس للحصول على الناس فلن هؤلاء أقوات التي أخبرتها ويجب أن يستطيع أن أتكبر على الناس للحصول على الناس قال لا ينال أهدى ظالمين الله أخبرها أني لا يستخدم على المفتاح أو أمام هو فرصينا آخر فني أخبرت أبن عبدالبارخ ورأينا بأن أخبرتك على نحو هذه الترمين ويشعرون منهم بشكل جيد في الناس أن أولماء من مدينة وإراق تابnumberون أبن أبن عبن عبدالبارخ أخبرته رحلنا الناس إلى أبن عبدالبارخ لا أعرف ، لدي أحد في العربية ، يمكنك أن ترى هنا. حسنا ، هنا ما يوجده هو أنه لا يقوم بأختلف العلمة ، فهي فقط قمت بأختلف الناس. يقول أن الناس يختلف. وبدأ عبدالبارس أعلم في التمهيد ، هو أنه عندما يتحدث عن الأشياء ، يدفع الناس إلى الآخرين. قبل أن نفعل ذلك ، أتذكره جداً ، أنه كان يتخلص ، ويقول أنه يتخلص ، أنه يتخلص ، ويقول أنه يتخلص ، ويقول أنه يتخلص ، لن أفهم نفهمه ، دعْ أخبروا المناسبين الذي يكلمه. فأختلف الناس. أنا أخبروهم ، لم أأخبرني أن أتخلص ، سأعبر الناس هل الإشارة أنه يغر Notice. فأختلف الناس مع المناسبان ، فذلك في هذه الأمر ، يقانون لي أن أرسل العلمة only because عبدالبارس في his book about the knowledge and alms and he mentioned that the people of the突ست are not considered from the knowledge. فلما أهلوا الفجوري أس for the people of transgression والفسقي and they are from the people of the Fusak والظلمي and they are from the people of oppression فليسو بأهل الله these people are not from there these people are not from there they are no rifle for leadership which is why I agree they are not the rifle people you shouldn't choose those people right when you have the ability to do so حالة الاختيار you have the choice حالة الاضرار is different and also I agree with this statement which is when also there is the beginning of the battle are you from أهل الحلوة الأكتن the beginning of course فاسق and ظالم should not be the one in charge okay then نقاش here is that he's already in power he's been put in power or he forcefully brought himself into power can we remove him as a فاسق and a ظالم that's the discussion وحتجوا بقول الله عز وجل الإبراهيمة and they use the evidence of the statement of الله تعالى in regards to إبراهيم إني جعلك للناس إمامة ومن ذريتي قال لا ينالوا أحد الظالمين which is proof for that is true وقت الاختيار when you have the choice وقت الابتداء when you are beginning it of course you shouldn't press play من خلافة is being established نعم ذهب إلى هذا طائفة من السلف a group of salaf took this opinion okay and they did this and we already mentioned if he's referring to the Sahabas then which is not the case because حسير إبراعلي did not do خروج and عبد الانزوبيل did not do خروج and no companion did خروج on someone that they gave and the matter was established for him if he's referring to the تابعين or the other hand then yes there was some and we said that before them and after them so they squashed between that like what's really amazing and I really want to ask to look it up right now I really if you just okay let's look it up let me just look it up and go to the statement of and bring it from the تمهيد عبد البر and really see the context of what he said fine let's do that I already mentioned before what he said about what he said in his what he said in his كتابة تمهيد let's see right now in his because this is one that is quite heavily pushed yep it's important that we look it up and the people know that we're doing that ابن عبد البر what he said and we're going to bring his statement so yep this is the استذقار it's out there it's an استذقار yeah not to me okay and what is the volume does it say it there so I'm going to read the whole entire statement okay look what he said he said فهؤلاء فهؤلاء لا ينازعون لأنهم أهله وأما أهل الجور والفسقي والظلم فليس بأهل الله أما بأهل الله that's fine وحتجوا بقول الله عز وجل الإبراهيمة إني جاعلك للناس إماما قال ومن ذريتي قال لا ينال أحد الظالمين ذهب إلى هذا طائفة من السرف الصالح واتبعهم بذلك خالف من الفضلاء والقراء والعلباء جميل نحن نكتب ذلك فهتم الأشعارات كانت مرحبا لأننا نفعل هذه الأشياء ونحن نكتب لأنهم كانوا تابعين لا يوجد problem لذا فهيكتب فهيكتب فقط فهيكتب فهي لا يكتب صحابة فهي جيد حمد لله وبهذا خرج أبنو الزوير حسنا فهيكتب الزوير ونحن نكتب ذلك خروج والحسين كلهم هو أنا على يزيد وخرج أخيار أهل العراقي وعلماء إهب على الحجاج ولهذا أخرج المدينة بني أميتا عنهم وقاموا عليهم فكانت الحراء وبهذه اللفظة وما كان مثلها في معنىها مذهب انتعلقت به طائفة من المعتزلة وهو مذهب جماعة الخوارج what did he say in English he said this view that he mentioned the first view that he mentioned those who goes so he mentioned three views the people of justice he said this can't mean them the people of justice who have been employed at the time of leadership there's no dispute about that that's fine as for the oppressive leaders he said a group of the salaf did do this and this he said okay going against the oppressive muslim leader he said some of the salaf صالح some of the you know you know you know you know virtuous ones from and all of them they did this and and and which we already discussed and then look what he said after that and then the people of Medina he mentioned when they went against Bari Umayah and he said and he said and he said وما كان مثله and the likes of this في معنى the meaning this meaning of this مذهب انتعلقة به طائفة a group of معتزلة held onto dispute وما ذهب جماعة الخوارج and a group of خوارج هاية وما جماعة أهل السنة أسفوا أهل السنة وآئمتهم فقالوا they said هذا هو الإختيار أهل السنة this is the time of إختيار اللي ننازع الأمر مينز الوقت of إختيار أن يكون الإمام فاضلا عالما عدلا محسنا قويا على القيام كما يلزمه في الإمامة فإن لم يكن فالصبر على طاعة الإمام أنا أعتقد كيف قمت ببعض إذا كان هذا خطئة how this so how this is خطئة and خطئة واماليا ممتاز فقط شعرت يفعل فإن أو شعرت أو شعرت وفعل أو شعرت أو شعرت أو شعرت أو شعرت أو شعرت أو شعرت أو شعرت صمراهلاهو م medication مها هو τη Hopkins الإقلاب prestit إللي برشاanks بحقيقا it is very important to me برشاanks تخلصون خطت على ش علي ثمهلال جماعنا فهلالسوا الباقي وتفهم فهلالسوا الباقي هذا هو العشان لم يوجد العشان باقي وبالتالي الع proposal بلimmer عبدالبر المال إنف證 في أهل السرنة وهذا كذب من افتراء و this is very important for me as well another point which is that he considered ابن عبدالبرى the ones who held on to ibn al-Zubayr's actions and the ones who tried to hold on to the hussain ibn al-Ali by using it as khawarij the ibn al-Mu'tazila and who the khawarij and then as أهل السرنة they didn't they didn't they didn't hold on to ibn al-Zubayr's actions and they didn't hold on to hussain does that mean hussain and ibn al-Zubayr's actions were عشان of the khawarij and the mu'tazila no no no not at all hey what does it mean they said they considered what ibn al-Zubayr did and what ibn al-Zubayr did and also what hussain did it's not khawarij actually but when mu'tazila and the khawarij they used it as a khawarij they used it as a proof and they made a madhhab based on that as أهل السرنة this is what they said فقالوا هذا هو الاختيار the hadith الآن ننزع الأمر أهله they said this one is choice when there's غلب أن there's khar we have no choice we just have to listen to her way is that all no no no and يكون الإمام فاضلا when we have a choice we have to make choice فاضلا علما عدلا محسنا قويا ها على القيام كما يلزمه في الإمامة فإن لم يكن ونبا if he doesn't have all of those qualities فالصبر على طاعة الإمام الجائري تبيب هيشن أفنان هاية أولا is first first من الخروج عليه تقوى جيسب لأنه في منازعتي والخروج عليه استبدال الأمني بالخوفي وإراقة الدمائي وانطلاق إيدي الدهمائي وتبيت الغارات على المسلمين والفسادة في الأرض وهذا أعضب من الصبر على جوري الجائري and then he brings the statement of this is what abdelahi he's always using he's mentioning this as a proof when he was given the bait abdelahi he said if what this man is coming with is good and if he's a calamity sent from alana in this statement of his is this is this car okay he attributed us to go to the أثارا كثيرة تشهدوا لهذا المعنى والله توفق ويجب أن أخبره في التمهين في البداية عندما أخبره أنه يجب أن يضع الناس إلى الخارج نفس الشيء الذي يقوله لذا لا أعلم why that last part of his statement was correct ويجب أن أعلم why it's been made out is اختلف الناس who he means أهلوا السنة فيما بينهم. That's not the truth and that's not the case and again it's just I don't blame a lot of people who fall into the same problem I don't The reason why I don't blame them is because I mean ignorance is the biggest factor that plays in this whole situation but what I do blame the person is to talk about something they don't know ولا تقفوا ما ليس لك بيعلم I don't speak about what you have no knowledge of إنه سمع والبصل والفؤاد كل ولاي كان عنه مسولة يكون بكوشنة باري يوم القيامة So this statement of Abdul Barq, that's not what it means So proof for you instead of against you When he said that people differed he's talking about al-Husun on one side and al-Bida on the other side the Mu'atez and khawadij I'm able to respond to every single point like that I can, I can sit down and read it and quote it and reference it and put it on the screen we can all do that It's not hard but time is of the essence Okay إبن حجر mentions This is the next one that will bring In Fatah al-Bari Some of the scholars say that it is not permissible for a fersik to be a ruler in the first place This is the time of electing him However, if a ruler becomes tyrannical after being just then they have differed over whether it is permissible to do khawadij against him The correct opinion is to refrain unless the ruler disbelieves then it becomes obligatory to rebel against him Imam Ashokani mentions the exact same statement in his book Can I just leave it on part Where you quoted from You've got the Arabic right there Yeah Okay So you're right So looking at it from now without further investigation just looking at it like that like that where Mu'adij is mentioning He says There is a Khilaf but the Khilaf here he's referring to is the Khilaf المتأخرين Some scholars from the Muta Akhirin they bought a Khilaf This is not the Khilaf of the Salaf Okay It's not the Khilaf he's mentioning that the Salaf had I don't deny that There's people who hold our opinion from the Muta Akhirin and Mu'adij I mentioned his statement There are other people it's not the Khilaf It's not the Khilaf It's not the Khilaf It's not the Khilaf It's not the Khilaf It's not the Khilaf It's not the Khilaf Okay There are other people It's not the Khilaf It's not the Khilaf but the إجماع is before them إجماع before them Okay That's what we're saying Yeah Also we'd love to see the full context of what half of the Mu'adij I read this long time ago I can't remember it now We'll call it properly But this person has to prove that he means the Khilaf of the Salaf We're not denying there's a Khilaf amongst the Muta Akhirin Whose كلام لا يُعتبروا إليه لا يُعوّل عنه Especially after the the companions Even I mentioned نوعي رحمه الله و تعالى where he said to those people Haa المواردين كلام نوعي رحمه الله و تعالى he said فغالطن The statement of Mu'adij where this issue is غالط wrong مخالف للإجماع They're going against the إجماع So we're saying that إبن حجر العسقلاني here He's bringing the خلاف of the Muta Akhirin Okay The last one I have and this one I think it's the last one is the son of Muhammad Ibn Abdul Wahab mentions even he mentions there was a difference in this matter he mentions there was a valid difference of opinion in this مسألة and the opinion of a group amongst the companions and the Tabe'een is that unsheathing the swords to enjoin the good and forbid the evil is wajib and he says that this is the opinion of and then he mentions a number of companions from them علي إبن أبي طالب عمار إبن ياسر أبو سعيد الخضري أم المؤمنين عائشة عبد الله إبن زبير خسين إبن علي خسين machines وروز ش claims هجاج عبد الله ش compareathlonenschema أبي Dis �وب، كبير مش告 أبي من قائد من وضع pandemia أبي أبي حتى now when I look at it when he says اختلف اهل السرنة والجماعة يعني the question is who I know a scholar, a scholar statement is not a hoodjain within itself so we have to examine what he says especially when you're taking it as a proof you have to sift through it that's just a side benefit by the way this is the son of Muhammad Abdullah right so do the other party, did they accept Muhammad Abdullah's children and himself, his fatwas and his views or are you just taking it because it serves your need it's important that we mention that is Abdullah ibn Muhammad Abdullah who is the father of Sulaiman ibn Muhammad Abdullah who was the first person to have ever explained a Kitab with Tawheed he called it Tasira عزيز الحميد is he a proof for you because we can I can give you other statements of his and other proofs if that is the case and you see the Ayma Da'wa Najdea the earliest scholars of the Ayma Da'wa Najdea's proof and Alhamdulillah we mention it for you and it's not fair that I get critiqued for choosing my word when I did and rejected him when I did believe the reason why I chose him because it was in line of the Ijma'a and when I dismissed him when I dismissed him I dismissed him because he went against the Ijma'a or he went against Ahlu Sunnah in their موقف I was seen as contradicting myself in using it where he had the same thing that's happened so do you take Muhammad ibn Abdul Habib son's statement, Abdullah ibn Muhammad ibn Abdul Habib or not that's an important question to ask if you don't take his statements as proof or you don't see him as an evidence or you don't even give him the position of a scholar then I think if you don't see him to be a scholar then I don't think his statement will be a scholarly for you he shouldn't have any weight for you but just to say he's a great scholar of Islam there's a mistake in what he said here from the things that he said that were wrong is his usage of Sa'ad Nabi Waqas how Sa'ad Nabi Waqas got to do Sa'ad Nabi Waqas was the one who stopped his son Umar many occasions rather they said that he boycotted his son because of that okay how can Osama ibn Zaid Osama ibn Zaid went to and he said to him when the fitnah and him and Muawiyah happened he said to him if you would he said this to Muawiyah sorry Abdullah ibn Nabi Waqas Ali said why were you not with me why were you not helping me he said if you went to the mouth if you went into that mouth of a lion I would go in there with you but this issue I can't because Osama you know the famous Harith he said after that day he made that decision he will never fight with anyone who says he stayed away from that issue very regretted in here one of the people he's mentioned here وقول أحمد أحمد أحمد أحمد أحمد أحمد is far from all of this so the Imam did a mistake he also from the people that's mentioned that you stated I heard you say was حسن المصري you said even in Arabic I can't say حسن المصري in Arabic I can't say it now what you've got copied here what you've got right now here I can't say حسن المصري you might have said it that might be my mistake maybe but حسن المصري خروج نهاي الهي لله أحمد رسوله which I'm going to come to you later إن شاء الله يتعالى and discuss it but أصل لأهديث براءة منكم منكر فليغيروا بيدي فإن لم يستطع فإن لم يستطع فإن لم يستطع فبقلبي وذلك أضعف so using that Harith to do الخروج على إمة he said it's not right الأمر بالمعروف عن المنكر على الخروج we said it's two different things yeah separated we already spoke about that we did lengthy lengthy discussion yeah okay I now want to move on to the form of that hip because there's also been an effort to attribute this view of permissibility to rebel against the oppressive sin for Muslim mula to the imams of the form of that hip so I'm going to start with the خنفي مدهب first of all go into chronological order as the imams came أبو باكرة جساس said أبو خنيف as مدهب was well known in fighting the oppressive Muslim leaders الإمام الأوزاعي said the same and so did عبد الله إبن بارك and قادي أبو يوسف who is obviously the one the main students of أبو خنيفة so now the thing that they're putting forward is a whole مدهب from the four widely accepted مدهب believe in the permissibility of خروج meaning there must be a valid difference so let me mention you said the four مدهب that are followed the four imams of the the four imams يعني أبو حليفة مالك شافيئة أحمد so you're talking about the imams of those madhabs not the madhab there's a difference between the madhab and the imams you're talking about the imams of the madhams that's important to know it's important الإمام أبو حليفة رحم الله تعالى a statement you're going to attribute it from أل جساس okay أل جساس الحنفي good and the statement of الإمامو مالك إبنو أنا سنة it's been transmitted by ابن العربي and also شيخ الإسلام sorry الإمامو الشافيئيونة you're going to transmit it from two places زبيدي and تفتازاني and also الإمامو أحمد you're going to transmit it and rely on the رواية of أبي الفضل التميمي that's the four madhabs the imams that you're going to mention this is the way you're going to transmit it let me start with the first word that you mention which is الإمام أبو حليفة you said الإمام أبو حليفة أبو بخل الجساس said وكان مدهبه مشهورا في قتال الظلمة وإيمة الجور و لذلك قال الإوزاعي احتملنا أبا حنيفة على كل شيء حتى جاءنا بسيف يعني قتال الظلمة فلم نحتمل that's who you're relying on right now أبو بكر الجساس and what he said that الإمام أبو حليفة his madhab is well known in fighting with the oppressive Muslim leaders and then he brought the statement of الإمام الإوزاعي in tolerated we tolerated sorry we tolerated أبو حنيفة for everything until he came to us with the sword يعني fighting the oppressive Muslim leaders فلم نحتمل we did not tolerate him in this and also الإمام عبدالله said something similar to that which is he said إن أبا حنيفة كان مرجعا أبو حنيفة was a murji he saw the sword and also the statement that you brought إبنو أحمد إبنو حنبل mentions it in his كتاب السنة that he said أبو يوسف كان أبو حنيفة يرى السيفة then أبو حنيف أبو يوسف was asked فأنت what about you فقال معاذ الله he said a secret for you for me because أبو يوسف and محمد إبنو حسن الشيباني are considered to be the prominent students الإمام أبو حنيفة so the response is as follows the first response إن شاء الله is that أبو حنيفة he came back from this opinion and ورجعا that he came back from this view and it's clear in his كتاب فقو الأكبر he said رحمه الله إبنو in the book it was said قلت لي أبي حنيفة I said to أبو حنيفة he said this is the wording of the book فما تقول في من يأمر and a group of people follow him in this فيخرج على الجماعة هل ترى ذلك and he goes out against the جماعة do you see this قال الله he said I don't see that I don't see that قلت وليما and they asked him why and then he gave his explanation and then at the ending of the his famous statement is very long he mentions the حديث which he believed he says لا يضركم جورة منجارة ولا عدل ولا عدل من عدل لأن لكم أجركم وعاله ويزره that the prophet صلى الله عليه وسلم said according to him that the prophet صلى الله عليه وسلم he won't harm you the oppression of the one who oppresses you and the just the fairness of the one who is fair to you doesn't the reward is with him and the punishment is against him as well I mean you guys are going to have your reward for what you do and the oppression and the wrongdoing and the crimes are going to be upon him الله he repented from it how do you know that came after these statements what if there was the other way around what even what adds on to that to prove this point is that اليمام والطحاوي you took that opinion from him عقيدة والطحاوية at the beginning of it أبو جعفل الطحاوي you mentioned what this is the عقيدة the عقيدة of اليمام أبي حنيفا وصاحبه he's two students وحمد بن حزن الشيباني and who بيوسوف بيوسوف by the way محمد بن حزن الشيباني also is of the opinion that he's not permissible to go against the process of Muslim leader and القادي أبو يوسوف I just mentioned it now and why did أبو جعفل الطحاوي أبو جعفل الطحاوي didn't meet اليمام أبي حنيفا he never saw him and why did he choose this method of his because it's what he came back to the second is that if let's say أبو حنيفا didn't repent and he held this opinion and he died upon this view the same way that he said that he did a mistake in the matter of the faith we will say he did a mistake in this issue and he's not and he does a matter of the faith he died upon which we say أبو حنيفا was wrong why would it be why would it be a problem for us to say that also this issue he's also wrong so that's that but الحمد لله we believe he did repent from it and he came back from that view he held it from a point and he came back from it yeah no doubt and they're students for the companions now we come on to the other scholars and the other books even from them I mentioned previously there's the same principle you mentioned time and time again these are not proofs of religion and even after saying that you still dispelled the myth and like you said he repents from it okay you mentioned it before also there's a narration from سحنون and he also attributed this view to Imam Malik when I read it but did indeed I haven't seen anyone who attributes to Imam Malik that he saw the permissibility of Al-Khurout other than Ibn Hazmin and also the Mu'asirin who came after that who tried to attribute this to him okay I haven't seen anyone from the early scholars before Imam Ibn Hazmin who attributed this to Imam Malik I haven't seen it and everyone just took it from Ibn Hazmin that I saw after that and so that's a point to really reflect on what about the one from سحنون I'm going to come to that the issue of سحنون the issue of Ibn Hazmin but it's the issue of خروج okay there are two mis-ellas when it comes to Imam Malik's statement the issue of and the second issue which is the first one is it's not correct the bay'a of a مكرح a person has been forced and I really responded to that we mentioned that الحمد لله that we said it's a there's a difference between يعني we already spoke about that we need to go back to that what we need to go what we need to focus on is the issue which is not fighting with an Imam who is the Imam is the Imam this is what Imam this is what Ibn Sahanun and others been transmitted from him or Ibn Sahanun specifically an Imam is the Imam he's an oppressive leader and then an oppressive group go against him not to fight with that oppressive leader that's the issue here so there's a leader he's oppressive he's but then what happens was is a group rebels go against him they fight with him it's not you they go against him do you fight with the leader to fight this oppressive group do you have to that mis-elladat this is the second point I want to talk about let's explain it إبن العربي he says إبن العربي transmitted statement of who رواية إبن سحنون رواية سحنون which is that you fight behind a leader who's just سواء كان الأول أو الخارج علي whether it be the first or the one that's been done خرج on the one who's doing خرج on him فإن لم يكون عدلين if they're both not just فأمسك عنهما two people are fighting when they're both oppresses don't be a part of anything don't help the ظالم and aid him فأمسك عنهما إلا أن تراد بنفسك أو مالك أو ظلم المسلمين فتفع ذلك unless of course if it's for yourself or your wealth or your the ظلم of the Muslim this is the statement this is the discussion here it's got nothing to do with the issue of خرج so it's placing this issue in a in a place that's not its place now okay moving on to the chef إمام مدهب three scholars have transmitted this إمام حزم again is one of them as Zabidi and at Teftazani and they say before I just quickly want to go just this this issue of Imam Malik just really close it Imam Malik could not have seen يعني he could not have seen the خرج بيب المسلم I need to go back to this point okay why because Imam Malik is clearly categorically he says ولا بد من إمام there has to be a leader whether that leader is just or whether that leader is what? oppressive Imam Malik he said that there has to be a leader who is just or a leader that's oppressive you can go to the كتاب حكام القرآن of fourth volume page 150 153 Malik said that رحمة الله تعالى also it's hold on how does that prove your point I don't get it there has to be a leader whether that leader is obedient and a good leader or a bad leader he's a leader here he's oppressive if we do خرج we have to replace him with a leader there always has to be a leader there has to be a leader but then he's saying there has to be a leader whether he's good if he saw the permissibility of going against an oppressive leader he wouldn't have said there has to be a wrong leader evil leader that's one answer let me go to another one the second one is Imam Malik used to see the leaders of his time أمير المؤمنين and he would have done خرج on them for example رحمة الله و تعالى at least time أبي جعفر المنصور they were oppressive? أبي جعفر المنصور took over by غلبه okay and he used to refer to him as أمير المؤمنين أمير المؤمنين as he mentioned in many places he used to say أمير المؤمنين أمير المؤمنين the third response would be that أمير المؤمنين if he was to say that statement that is that خرج is permissible upon oppressive Muslim leader then the أمير المؤمنين they would have mentioned this they would have said Malik had this opinion and they would have spoken against it no one's ever mentioned that كتب العتقاد and of course we all know Imam Malik his statement is very heavy according to ألمان السنة from the forefront of the ألمان السنة last but not least the fourth response I want to give is that ألمان Malik رحمة الله و تعالى he transmits when we say حك الإجماع إيمة السنة we add him into it so if to take him out you need to bring evidence for it not to mention إيمام's of the مدهب of the Malikia transmitted إجماع عند المسألة like إبن أبي زيد القيروان who's a Malik إبن أبي زيد القيروان he says و السبع وطاعة الإيمة المسلمينة و كل منولي أمر المسلمينة عن رضا أو غلبة و اشتدت وطأته من بر أو فاجين فلا يخرج عليه جارا أو عدل and in there I mentioned he said that after he mentioned the issue of not going against oppressive Muslim leader إبن أبي زيد القيروان he says و كل ما قدكرناه كتاب الرسارة فهو قول أهل السنة و عيمة الناس from statements أهل السنة the statement of the عيمة الناس في الفق والحريط على مبينا و كله قوله Malik and all of this is the statement of Malik فمنهم انصوص من قولي و منهم علوم من مدهبه إبن أبي زيد القيروان is attributed to إبن أبي زيد القيروان إبن أبي زيد القيروان the statement of his I mentioned before when I was mentioned إجماعات the 33 إبن أبي زيد القيروان in his كتاب فتحل باري and also شرح of إبنه بطالا صحيح البخاري you will find أن إذا مالي كيسقولا إبن عبدالبر also even إبن عبدالبر as I mentioned إذا مالي كيسقولا and he said here the statement here I mentioned which was what و أما أهل الحق وهم أهل السنة فقالوا هذا هو الاختيار أن يكون الإمام فاضل عدا محسنا فإن لم يكن فالصبر على طاعةئة أولى من القروج عليه لأن في منازاฉ و القروج علي أن يستيتعوا الإمني بالخوف و لأن ذلك يعمل على stays و شن للغارات فساد في الأرض و ذلك عظم من الصبر على جورة وفسقي والأصول تشهد و العقلوا والدين أن are سهله و هو أهل فأنا ولات either الإمام أما إمام إمام���م ذهب لا يمكنه أن يتبعي في الخروج ماذا يجب أن تقول ذلك؟ لذلك again as I said to you before هذا يجب أن نتحدث بين إمام شافري ومدهب الإمام شافري ومدهب الإمام حسنًا هناك شخص في إمام شافري يمكننا أن نقول شيء لا يوجد problem لكن الإمام شافري لم يقول ذلك مهم جدا في الأخير يجب أن يكون هناك شيء ولكن نقول شافري نحن نتحدث عن الإمام الشافري حسنًا إمام شافري لا يوجد خطأ منه الذي يقول أنه هذا حسنًا وإبنو حزنًا المسؤول الثاني الذي يجب أن نتحدث عن ذلك إما تشافعية إما إن مدهب تشافعية لإجماعة أن لا يمكنك أن تذهب إلى إمام شافري منهم هو الإمام إسماعيل إبنو يحيا المزاني الإمام الشافري إسماعيل إبنو يحيا المزاني هو إمام الشافري هو سأقوم بإمام الشافري ونأذى إما كان عند الله مرضيع وإجتنابه ما كان عند الله مصخطا وترك الخروج عند تعديهم وجورهم ودوبة إلى الله عز وجل كي ما يعتفا بهم على رعيتهم كولتاني دارٌ كهلدونه وإمام فهم وأنه إسماعيل إبنو يحيا المزاني من المجان وقد تخطأ عقيدا ولمعلم منه وقاله يجمعه في هذا الكتاب يقول هذا هو المشاهد منهم ومن المشاهدين ومن المشاهدين ومن المشاهدين هذا ما يؤمنون الإمام المزني نووي الإمام المزني الذي كان يتكلم حك الإجماع الإجماع نووي رحمه الله تعالى إذا كان إمام الشافعي يذهب لكي سمعيل مني حالمزن الذي هو مجموعة الشافعي ومساعدة ومساعدة من المدهب القديم سأتكلم أريد أن أتكلم إمام الشافعي إذا كانت لديه هذا المشاهد أئمة تسونة قلت الشافعي كان هذا المشاهد وما يقومون بكسفة عيتيقاد وما يتخلصون إجباع يجب أن يتخلص الشافعي شافعي يكون أئمة تسونة هو لا؟ نعم بالطبع يجب أن يتكلم وما يقولون أنه صحيح أو صحيح لم يكن لديه هذا هو الأمر أهم لتكلم أثناء عندما إجماع كانت تتكلم بأحمد وإبن أبي زيد القيارواني وإمام المزني وإمام الشافعي وإمام الشافعي وإمام الشافعي وكل منهم أحد يأخ الشافعي من إجماعه يجب أن يتكلم أخذي أين أخذك أخذي أخذي أخذي ومساعدة منك أخذي أخذي المزني美د القتاب صنة الكبرى باي بي حقي is it was written for ألمام الشافعي مدهب ده حديث لحكام that they need I ordered all these صنة الكبرى باي حقي is حديث شافعية used for their مدهب حديث الحكام that we need from them they brought it for us over there what did he say in his كتاب مناقب شافعي he said كان يرى وجوبة طاعت that شافعي used to see the obligation of what obey who من غلبة بسيفة من المسلمين في ريل معصيتهم that we should obey the the obedience of the one who takes over by force if he is using a sword from the Muslims okay في غير معصيته you don't obey him in disobedience and so what do these scholars not know that ابن حزمن was nothing to do with the Shafiq in madhab knows last but not least as the BD said this is the قول القديم so we would say okay we have his call جديد خلاص if he had in the beginning came back from it خلاص okay ابن حزمن said we're gonna still come to that just staying on the Shafiq here ابن الوزير اليماني also states the Shafiq and I have permitted I have permitted خلوج from two angles both of which are mentioned in the روضة of إمام مناوي and in other places as well he then goes on to say and it is known that if خلوج was explicitly like the drinking of alcohol then there wouldn't be two opinions on this matter then ultimately he's right ابن الوزير from a perspective that some of the Shafiq like الماوي and the others they didn't mention it whose view is rejected rejected because they're not the self the إجماع is and now we corrected them criticized the stance of this and he said this is going against إجماع and now he's more knowledgeable than them رحمة الله تعالى especially the روضة he's talking about is روضة الطالبين by نووي رحمة الله تعالى he's referring to the part when he said and this is the صحيح يعني شافيها اصطلاحات مصطلاحات they use صحيحون أصحون القاضي الشيخ والإمام الراوي يعني when he uses these terms it means something within the Shafiq you might have so when he says صحيح there means there's another view out there thus within the madhab that doesn't mean that this is in any way shape or form a valid difference of opinion he dismisses it he critiques it and the Imam will know himself in his شارح الصحيح مسلم and says that this إجماع this خلاف that they're mentioning goes against إجماع so and he's no way attribute that to Imam Shafi either no, not at all okay let's go on to the next the final madhab then the خنبلي مدهب it's been transmitted by even Abu Ya'la that Imam Ahmed said so this is attributed to the Imam himself if you are able to remove the oppressive leader then remove him so this is a statement that Abu Ya'la depended on they say in his Kitab you know the ذيل الطبقات which to be honest is a it's an Abu Ya'la didn't write a ذيل الطبقات the day that is written by ابن رجب الحنبلي they say ذيل الطبقات الحنبلي but Abu Ya'la said that's first a critique that needs to be looked at that's a point but the Rewire that's been used is أبو الفضل التميمي's one and the response that and they say Ahmed said that من داع منهم إلى بداعة فلا تجيبوه ولا قرامه وإن قدرتهم على خلعه ففعلوا يعني أحمد سيد رحمه الله تعالى من أحدهم يساعدون على إطلاقه لا تقوموا بإمكانه وانه لا يوجد إطلاق وإذا كنت مستعدة then remove him from his position so this statement is not correct to be attributed to Imam Ahmed and I'm going to respond in four ways إن شاء الله تعالى the first one is that it goes against that which is well known from Imam Ahmed رحمه الله تعالى إنه عقيدة كتابه صول السنة okay that which I transmitted number two the transmission came through to from Imam Ahmed it came through أبو الفضل التميمي and the transmission that comes to us from أبو الفضل التميمي to أحمد ابن حمبل لا يعتمد عليه we should not rely on it that which he transmitted from Ahmed because the the Rewire of Abu Fad al-Tamimi to Ahmed محمل is من قطعة it's disconnected first also the second reason is because he transmits from Ahmed ابن حمبل by meaning not by wording he will have he understood from it and شيخل سام تيميا mentions that he says وكان من أعظم المائيلين إليهم أي الأشاعرات the Acha'ira really rely on his version أبو الفضل التميمي إلي التميميون أبو الحسن التميمي وابنه وابنه وابنه ونحوهم وكان بين أبو الحسن التميمي وبين القاذي أبي بكر بن الباقلاني من المودة والصحبة إما هو معروف المشهور very close ولي هذا اعتمد الحافظ أبو بكر الباقل البيههكي في كتابه الذي صنفه في مناقب الإمام أحمد لماذكره واعتقاده اعتمد على ما نقاله من كلامي أبي الفضل عبد الواحد ابن أبي الحسن التميمي ولذلك البيهكي يزك كتاب وهي روط يخبر مناقب أبلم أحمد وما أخبره عقيد أبلم أحمد ويخبر من رواية أبلم الفضل التميمي ويخبر من رواية أبلم وله في هذا الباب مصنف ونذكر فيه من اعتقاد أحمد ما فهمه فهي تفهمه وفهمه من أحمد ولم يذكر فيه الفاضه هدين أبو أبو عبد الله وإنما يذكر جملة الاعتقاد بلفظ من لفظ نفسه ويخبره وجعل يقول وكان أبو عبد الله وهو بمنزلة من يصنف كتاب في الفق على رأي بعضي الأئمان ويذكروا ما ذهبه بحسب ما فهمه وعراءه وإن كان غيره بمذهب ذلك الإمامي أعلم منه بألفاضي وأفهمه لما قاصده أحمد you know that many people they transmit from أحمد what they understood from his speech and actions not his exact word things not necessarily so he's one of those people who be considered that he transmit this where he understood from it okay and able to take a critique to what he said وإن كان غيره بمذهب ذلك الإمامي أعلم other people are more knowledgeable than him in the mathab okay than him and they understand the أحمد's statements than him and they've never mentioned that and they've not kind they've not pointed towards that so let's go back to the point I was mentioning before which is the كتاب ديلوا طبقات الحنابلة by saying that ابن أبيعلى wrote it that's a fascination because ابن أبيعلى's كتاب is called طبقات الحنابلة it's not ديلوا طبقات الحنابلة and I think the mistake that many people fall into is because of محمد ححمد الفقي something he did they started to think that the ديلوا طبقات الحنابلة by they attributed to him so he doesn't have a dail that's the first point that needs to be understood and also the answers I gave in this issue that this of chain between أحمد and the transmission is أول فضل التميمي and he's not somebody to rely on الريوات التميميونة to أحمد محمد is not something to be taken also ابن رجع ابن رجع رحم الله also critiques it as well from that issue as well now OK final statement I have in the خنبي المدهب ابن مفلخ in his كتاب الفروع said ابن عكيل and ابن رجع both saw it to be permissible to do خروج against an Imam who is not just and they both mentioned the خروج of الحسين against يزيد to establish the truth again the ابن رجع and the ones you're mentioning the reason why they fell into this issue is because of the الروات التميميون that's where they took it from that they use this الريوائة ابن تيمي points is out it is مجموعة الفتاة with a fourth volume paid one hundred sixty-six he says بل هو يحتج في مقالفته لهؤلاء بكلام كثير من الحنب حنبالية كما يذكره من كلام التميميين مثل رزق الله التميمي أبي الوفاق ابن عكيل ورزق الله كان يميل إلى طريقة طريقة سلفه كجده أبي الحسن التميمي وعمه أبي الفضل التميمي وشريف أبي علي ابن أبي موسى وصاحب أبي الحسن التميمي وقد ذكر عنه أنه قال لقد خرى القاضي أبو يعلى عن الحنابلة خرية لا يغسلها المع يعني صعوب ذالريوائة التميميون that has been يعني used to affirm the عقيد وفرما محمد سلوي ذات and many use this such as ابن الجوزي he relied on those narrations from the التميميون he even mentions it himself plus are they from المتقدمين in the مدهب and they're plus are the المتأخيرين as well from the ابن okay now we go on to the statement of ابن خزمين ابن خزمين has mentioned a number of names I'm going to read out some of them you might have the full statement with you but he mentions that from those who he claims that from those who saw the permissibility of خروج أم المؤمنين أعشة أو مضى علي ابن أبي طالب and all the companions with him طلحة ابن عبيد الله معاوية أمر ابن العاص أبل الله ابن زبير حسن and حسين رضي الله عنهم أجمعين then he also mentioned some from the تابعين سائد ابن جبير حسن البسري الحسن ابن صالح أم مالك ابن دي نار رخمهم الله what do you say about the statement? so this statement which he mentioned where ابن حزمين he says وذهب الطائفة من أهل سنة وجميع المعتزلة وجميع الخوارج والزيديتي إلى أن سيف السيوف في الأمر بالمعروف ونهي عن المنكر واجب إذا لم يمكن إذا لم يمكن دفع المنكر إلا بذلك so I want to ask the people who use the statement حزمين here is saying that it is wajib to repel the evil by fighting with this wajib okay if there's no other way to remove it does the people the people are quoting is do they believe this is right I want to know the answer that's important like ابن حزمين he's saying طواقف من أهل السنة and all of the معتزلة and all of the خوارج and all of the by the way it's not all the معتزلة that believe this or the other attribution attribution that's wrong and he goes وجميع الخوارج والزيديتي إلى أن سيف السيوف في الأمر بالمعروف ونهي عن المنكر is wajib if there's no other إذا لم يمكن دفع المنكر there's no other way to remove the evil this is the way so is that right because it's not saying here there's a difference of opinion ابن حزم not saying that he's saying it has to be done he's saying it wajib if there's no other way to do it and then in there he mentions there are people who did this and he starts and he starts to name them علي بنبي طالب and those who were with him from the Sahabas أم المؤمنين عايش رضي الله وطلحة وزوبير وكل من كان معهم من الصحابتي وقولوا معاوية وعمر ونعماني بنبشيرين وغيرهم من من معهم من الصحابتي رضي الله عنهم وهو قول عبدالله بنزوبيل ومحمد والحسن بن علي وضقية الصحابة من المهاجرين والانصاري والقائمين يوم الحرات رضي الله عن جميعهم أجمعين وقول كل من قام على الفاسق الحجاج ومن والاه من الصحابة رضي الله عنهم أجميعهم كأنس بن ماليك وكل من كان معهم من ذكرنا من أفاضل التابعين ومالك عبدالله بن عبي ليلة وسعيد بن جوبيل والبحترية الطائية وعطاية السلمية والأزدي والحسن البصري ومالك بن ديلاري ومصلم البشار واب الحورة واب الجوزة والشعبي وعبدالله بن غالب وعقبة بن عبدالغافر فهي يجب أن يقول كلهم هم ومن ثم أفتده يقول يجب أن يسأل من يسأل من يجب أن يسأل وهو الذي تدل عليه أقوال الفقها كأبي حليفة والحسن بن حي وشريك ومالك وشافعي وداود وأصحابهم فإن كل من ذكرنا من قديم وحديث إما أن نعطق بذلك بفتواه أو في فتواه وإما الفاعل لذلك بسلسي فيه في إنكار ما رأه منكره فهي يجب أن يسأل الله من الناس هذا يجب أن يجب كتاب الفصل في الملال والأهوائي والنحل فهي يجب أن يسأل بقوة 132 ومالك هذا هو إبن حزمين وقلت إلى مصدق في إصدقائه إلى عالي وكل من الذين معه أين عالي أين خروج عالي بيطالب لماذا تقول ذلك؟ وماذا يقول؟ مصدقه في جانبه لأنه يعتقد أي فائد يحدث هو خروج كيف أرى؟ معاوية وكل من who is with him معاوية معاوية لم يتأكد أسأل خلافة في شام فقط أسأل لأسأل لأسأل لأسأل لأسأل the second point is his attribution of خروج طلحة ضوبير عائشة where is that? طلحة ضوبير وطلحة زوبير معاوام عائشة و they were only asking for the people who killed with man to be brought to the way إنه صدقه بما أردت وما قلت لما ظلوما فقد جعنا لي وليه سلطان فلا يصريف القدر if someone is killed the family members have the right to ask for the blood شاكو الإسلامي فإن عائشة لم تقاتل ولم تخرج للقتال وإنما خرجت لقصة الإصلاحي بين المسلمين عشظ أي موزوني to bring peace between the people وظنت أن في خروجها مصلحة للمسلمين she believed if she goes out there that she might because she's the wife of the Prophet عليه الصلاة والسلام that she might bring مصلحة for the Muslims ثم تبين لها آفتاة became clear for her فيما بعد آفتاة أن ترك الخروج كان أولاة فكانت إذا خرجت خروجها تبكي حتى تبول خمارها وهذا عامة السابقين ندم على ما دخلوا فيه من القتال فندم طلحة والزبير وعلي رضي الله عنهما جمعين ولم يكن يوم الجمل لها أولئي قصد في الإقتتال ولكن وقع للاختتال بغير اختيارهم فإنه لما تراصل علي وطلحة والزبير وقصد لاتفاق على المصلحة وأنهم إذا تمكنوا طلبوا قتل عثمان أهل الفتنة طلبوا قتلت عثمان أهل الفتنة وكان علي غير راضي بقتل عثمانا ولا معينا عليه فما كان يحلف فيقول والله ما قتلت عثمانا ولا ما لأت على قتله وهو صادق البار في يمينه فخشية القتلة أن يتفق علي معهم على إنساك القتلتي فحملوا على عسكر طلحة والزبير فظن طلحة والزبير وظن طلحة والزبير أن عليا حمل عليهم فحملوا دفعا عن نفسهم فظن علي أنهم حملوا علي فحملوا دفعا عن نفسه فوقعت الفتنة بغير اختيارهم وعايشة رضي الله تعالى عنها راكبة لا قاتلت ولا أمرت البيب القتالي هكذا ذكره غير واحد من أهل المعرفة بلاخبار الشيخ عصام تايمين يسيزيس Yes Allah نسكتها من هاجسو يونهبوية فوضو وونيو using page 360 يعني عايشة didn't go to fight And طلحتوا ويتللع زويرا معاوان all of them didn't they just wanted to demand for the people who killed what who killed عثمان and they were actually going to agree علي وكل أقاوة ستأتي إلى هذه الأجهزة مجردًا لها فأيضًا لها ستأتي لها ونقلوا لي بما المساعدة الذين يجب ان يشرق الشخص قد يجدون وين حدثون؟ حيث يأتي على سستوات وهذه التحكمية ستحدث وكذلك هنالك الآن سيجدون ومساعدينها وانا هل يفعلون these؟ كانوا يشوا أجرسون في العشا ويجبون على ذلك ومن ثم يتفقون هل الجميع يتفقون ذلك؟ هل جميعا تعتقدون كل شخص يعتقدون أنه مخلق و once it starts it starts and that's when all things went so where is so you can see from his attribution he's wrong also he's wrong by saying حسين دد خروج as we clarified previously also saying امام مالك دد خروج also then saying حنيف دد خروج as we clarified he came back from that opinion also حنيف دد خروج أصلا أبي تياحي mentions he said شهيتوا الحسن البصري I was present when حسن البصري أقبل ابن الأشعة ابن الأشعة came فكان الحسن ينهى عن الخروج على الحجاج ويأمر بالكفر ابن ساعد يمنشز لطبقات بكروا المزانيو لما كانت فتنة ابن الأشعة قال طلق when the fitn of ابن أشعة happened طلق ابن حبيب he said fear of Allah take the fear of Allah as a shield for this fitnah وليذا الشيخ السام تعميه he says إن الحجاج عذاب الله فلا تدفعوا عذاب الله بايدكم ولكن عليكم بالاستكانة والتضرع فإن الله تعالى يقول ولقد أخذناهم بالعذاب فمستكانوا لربهم وما يتضرعون وكان طلق ابن حبيب يقول لقد أخذنا بالتقوى فقيل له أجمل لنا التقوى فقال أنت عمل بطاعة الله على نوره من الله ترجو رحمة الله وأن تترك معصية الله على نوره من الله يتخاف عذاب الله انتها كلاب ابن تيميرا تأرحمه الله so those two people is attributant حسن البصن ينطلق ابن حبيب they never ever said it also he's attribution of الحسن ابن صالح that's correct rejected from الحسن ابن صالح like sofiana thorian زائدة من قداما أحمد ابن حمبل and others they accept this from him وذلك حافظ ابن حجر he says كان الثوريو سيئ الرأي فيه يعني سفيان الثوريو had bad thoughts of الحسن ابن صالح وقال أبو نوعي منه سادقل الثوريو يوم الجمعة فإذا الحسن ابن صالح نعود بالله من خشوع النفاق وأخذ أن عليه فتحول الإمام أبو نوعي he mentions that سفيان الثوريه يأتي he entered the masjid and he saw al-hassan ibn salih praying and sofiana thoriou said نعود بالله we seek refuge in Allah من خشوع النفاق عن خشوع of hypocrisy and he took his shoes and left also sofiana thoriou he said أرى السيف على أمة محمد this man is a man who sees the permissibility of using the sword on the ummah of muhammad خلاد ابن زيد الجعفي he says جاءني الثوريو فقاله الحسن ابن صالح مع ما سمع من العلم وفقوها يترك الجمعة الحسن ابن صالح with all of the knowledge he took and the understanding of the religion that he took he left of the jumu'a ابن إدريسن he said ما أنا وابن حي لا يرى جمعته ولا جهادا this man الحسن ابن صالح he doesn't see the jumu'a behind the oppressive muslim leader and he doesn't see jihad behind the oppressive muslim leader and he doesn't see jihad behind the oppressive muslim leader بشئ ابن الحارث he said كان زائدة يجلسو زائدة used to sit in the masjid يحذر الناس من ابن حي and he would warn the people from ابن صالح ابن حي واصحابه any students قال وكان يرون السيف and he used to say that they see the permissibility of the sword وقال أبو سامة أبو سامة transmit from زائدة ابن قدامة that he said أن ابن حي الحسن ابن الصالح يعني الحسن ابن صالح استصلب منذ زمان وما نجد أحد أن يصلبه and he would be crucified and no one has actually taken that on عليب للجعب ده he said حدث زائدة بحديث عن الحسن يعني somebody told عليب للجعب ده he said I narrated a narration of الحسن ابن صالح فغضبه he got angry وقاله he said to me ولا حدثتك أبن أبو يعلن narrating كتاب طبقات الحلابلة فقال الحسن ابن حي was mentioned in his presence فقاله he said لا نرضى مدهبه we do not please with this man's مدهب وصفيان وحبوا إلينا وكان ابن حي قعد عن الجمعات ابن حي he would help from the جمع وكان يرى السيفة and he saw the permissibility of the sword وقاله he said قد فتن الناس بسكوتي ووراعه and people got very deceived by his silence and he's a very silent person and he had a lot of وراع and he was a very knowledgeable ولذلك وكي عمر جرح الرؤسي they were said one time he narrated a hadith and the students of knowledge they were listening and they were writing whatever وكي عمر جرح was mentioning and then he mentioned a hadith عل حسين ملصاعدة حبنوحية he was mentioned the students they stopped writing he said why you guys stopped writing it is that you're mentioning عل حسين ملصاعدة حبنوحية so this is important that we understand this that this man he was a corrupt individual in his عقيدة in his issue and the scholars warned against him for what other reason only this issue so what if they said that there was some other issues that he had for example refusing to pray a juma like you mentioned behind our present Muslim leader that's what it means فهي يقول أن ينقذ الهواتف المهمة سوف ينقذ الهواتف المهمة ايضاً يقول ان يقرأ بالنقام من ان يكون الفرق كذلك انه فرق ينقذ الهواتف لأنهم يقرأون هذه الأشياء وقلت لهم أنهم لم ينقذوا الفرق وانهم انهم تلتحوا المزيد منール أنهم لديهم أشياء الآخرين ينقذون هذه الأشياء لكنهم اتصدوا أنهم تلتحوا one خلوج حسناً فكما ينقذون بعمل أن يجد أن يزيدهم حسناً، نعم. هذا أخرى. هل توجد مجبداً هنا؟ لنرى. لا أوجد ذلك. هل تتكلم عنه؟ إذا حجر يتكلم عنه، كانت تساعدة بأنه يوجد مجبداً فيه. أين هو هذا؟ أمام يتكلم عنه. أمام يتكلم عنه. أمام يتكلم عنه عندما يتكلم عنه إلى ساعدة مجبداً. لقد تتكلم عنه في المفتاح. لا أوجد مجبداً. كان يتكلم عنه. كان يتكلم عنه. من my research I saw it, but an evidence wasn't brought forward. ولكن حتى then, you don't agree with that? لا أكلم. دهبيز قول هيه. يقول عن أحمد من محمد عن أحمد من محمد عن أحمد من محمد وقال وكيع. حدتنا الحسن القيلة. من الحسن؟ قال الحسن ابن صالح الذي رأيته وذكرت لو رأيته if he was to see him الحسن وصالح. يتكلم عن سعيد ابن جبيلن. وشبهته بسعيد ابن جبيلن. دهبيز قلت قلت بينهما قدن المشترك. There was something they had in common which is هو العلم والعبادة والخروج على الظالمة. تدي يونن. So I already mentioned to you سعيد ابن جبيلن why he went against the oppressive muslim leader. He went against the oppressive muslim leader for what? To get a basic comfort. Yeah, that was kafir. لكن لا شكى الحسن ابن صالح وزوات العلم يهدت يهد عبادة يعني يكلم في بيوجرافية. لكن هو فقط هو الشخص الذي يشاهد الخروج على الظالمة. يمكنهم أن يذهب ويجب على the oppressive muslim leader. أخي سعيد ابن جبيلن كما يكلم فقط فقط هو فقط حجاج ابن يوسف لأنه كان كافر فهي كافر. لذا نخلق أكثر من المشترك لأنه يتكلم منه. حسن حسن وما هو ما هو المشترك على هذا العلم؟ هو يعتقد أنه يخلق أن يفعل خروج على الثاني. هو يخلق وهي يخلق إنه يخلق لذا لا يوجد أي طريق على تحويله إذا كان يكلم بمنطفال one العلم يمكن أن يتفهم لماذا لا أخذ هذا وإن الان يتفهم لأنه إبن حزن إبن حزن بإمكانه وانتقل لذا السلف هو من الأخيرين أكي أخبر ألمام البخاري أخبره بإمكانه أبن أمان بإصناد وإمكانه إنها أكبر أحسن لقيته مع عبد الجهاني أمام اسمان مع عبد الجهاني في مكة بعد ابن الأشعة بعد فتنوف ابن الأشعة وهو جريح و كانت مواند و قد قاتل الحجاج في المواطنة كلها فقال عيستهم لقيت الفقهاء والناسة I met all of the فقهاء I met many people لم أرى مثل الحسنة I never seen anyone like Hassan يا اللي تناعط عنه Why did we not pay him كأنه نادي من على قتاله It's like he was regretting قتال معه الحجاج This is مخارج like that the way you mentioned it حسن البصري is the people he's mentioning here حسن البصري didn't حسن تلدو خلوج أطوله Okay The next argument I want to bring to the table is that some people agree with you that خلوج is شرعاً not permissible but they say the reason it's not permissible is because it's going to lead to a greater harm and if it was a bit weighing up مسالح و مفاصد and they say if you have high probability or you're pretty certain that it's actually going to lead to a greater good than that original ruling of impermissibility falls away What do you have to say about this So in response to this شبهة I want to respond to it from two perspectives Number one The textual evidences that I provided the multitude mass transmission that I gave you that command us to listen and obey the leader the Muslim Fasik leader and to be patient upon his transgression and you're not allowed to oppose it based on مسالح that you think so you believe I mean it's not mentioned it it hasn't stated it So it's not permissible for you to live all of these نصص and oppose all of them based on مسالح مضنونا مسالح that you believe that you can attain it's not you're going to triple the evidences second response which is in the شريعة there's something known as العبرة في شريعة بالنظري إلى الغالب وأما نادل فلاحوك ما له in the شريعة we look at things which the majority of the time will take place those rare situations where something might not be the case somebody might drink a gallon of alcohol and never get drunk from it which happened he's fine he's driving he will even probably pass the breathalyzer test like can you now then say you know what from this year I'm now I get from this that it's permissible to drink because this man never got drunk and he drank the gallon of alcohol for example I'm just saying I'm telling a scenario نه نادل فلاحوك ما له that which is rare doesn't have a ruling شكولي سام تيمي I mentioned we know the the corruption is more شكولي سام تيمي he says وَلَعَلَّهُ لَا يَكَادُوا يُعْرَفْطَا إِفَةٌ خَرَجَتْ عَلَا دِي سُلْطَانٍ إِلَّا وَكَانَ فِي خُرُوجِهَا مِنَا الفَسَادِي ما هو أعظم من الفساد اللذي زالته is rare to find historically anyone who went against an oppressive muslim leader except that there خروج broke greater harm and facade than the current facade that was there he said he even said those who went against their leaders the harm that they brought through their actions it was greater than the fate that they wanted to bring كالذين خرجوا على يزيد بالمدينة وكبن الأشحث الذي خرج على أبد الملك بالعراق وكبن المهلاب الذي خرج على ابنه بالخراسان وكأبي مسلم صاحب الدعوة الذي خرج عليه بخراسان وكالذين خرجوا على المنصور بالمدينة والبصرة وامثال هؤلاء وغاية هؤلاء إما أن يغلبوا وإما أن يغلبوا ثم يزول ملكم فلا يكون لهم عقبة ذنبن تيمه فإن عبدالله ابن عالي وأبا مسلم هم اللذان قتل خلقا كثيرا وكلاهم قتله أبو جعفر المنصور وأما أهل الحرتي وابن الأشعة وابن الوهلبي وغيرهم فهو زموا وهو زم أصحابهم فلا أقاموا دينا ولا أبقوا دنيا والله تعالى لا يأمروا بأمر لا يحصلوا بصلاح الديني ولا صلاح الدنيا ماني؟ كل من هؤلاء ما يأتي منه look at the people who went against Yazidi من المعاوية يوم الحر a thousand women were raped and the virginities were taken the fitna that happened ابن الأشعة and the thousands of Qur'an علماء were killed not because they fight an enemy from outside they were not fighting the disbelievers they were killing Muslims amongst themselves ابن المهلب and they خروج أهدت his son in Khurasan and all of this ابن تيملك where he said he says all of them he says فلا أقاموا دينا they did not establish the religion of Allah on this earth ولا أبقوا دنيا and they didn't even let their dunya remain for them والله تعالى لا يأمروا Allah does not command and he won't command he won't command بأمر لا يحصلوا به صلاحة الديني ولا صلاحة الدنيا الله كون أقاموا such a thing ولذلك that's what إبل القيم رحم الله mentions in these كتاب الشرائع العامة لابن تبنى على الصور النادية الشريع is not based on rare situations that maybe that country خروج was done and Khair came from there no I'll give an example come on can a woman travel without a محرم what if a man says I promise you I can take this woman alone we can travel and I promise you I've done this before it's never happened let's say this person is real and he won't do it can we make the general rule of course not just because in this situation in this particular situation the that's been feared is no longer there of course not the khakum doesn't change because of this rare situation and then guess what the woman makes it to the other country she calls and she says guess what nothing happened to me and he was real he was safe he brought me to my place اللهم باري can this now become a khakum every single person no I even was wrong for her to do that right so the sharia when he prohibit something whether this thing will be found or not الحكوم الشرائع العامة لم تمنى على الصوري نادرة اعلا من وقائن ابن القيم it's a very powerful point ولذلك ابد الله ابن عمرين and he told him don't do this don't go against يزيد بالمعاوية don't uprise against him this is not a good thing for you to do and a thousand women were raped after that and many were killed after that ابد الله عمر let's look at right now was he right or wrong it was right even the people of Ansar they appointed ابد الله right that was the person they appointed thousands of people died yeah thousands of people died I want to mention something there's a كتاب كتاريخ الخلافة سيوتي ريتت okay just to read that book look at the all the Khuruj that happened and how the outcome was I'm just going to mention two the first one is وقعة الحرى سيوتي mentions the story of وقعة الحرى just going to mention it he says وفي سنة 63 when the year was 63 بلغه it reached him أن الأهل المدينة خرجوا عليه وخلعوا يزيد it reached him the year 63 هجرية that the people of مدينة have now they've taken back their بيع and that they they're uprised against him فأرسل إليهم جيشا كثيفا وأمرهم بقتالهم he sent a very powerful army 10,000 he sent them and they fought the people of مدينة ثم المسير إلى مكة لقتالي بن الزبير and then after that they went to مكة تفاق بن الزبير فجاءوا وكانت وقعة الحرى على بابي طيبة وما أدراك ما وقعة الحرى السيوتي says do you even know ذكرها الحسن مرة حسن رحم الله one day mentioned it بصري فقاله it was to this it was so powerful so big that no one could be saved from it قتل فيها خلق من الصحابة رضي الله عنه a large number of the campaigners were killed okay ومن غيرهم other than them يعني people who had nothing to do with this were brought into this issue ونهيبة المدينة to the city of Medina was robbed stripped the armies when they came they robbed everything وقت listen to this this was the heart that hurts the most وفتض فيها ألف عضراء a thousand virges were the virginities were broken look what suyoti says فإنها لله وإنها إلى يراجعون ورباء المنصور when he killed جماعة من أهل البيت suyoti mentions it وفي السنة خمسين واربعين كان الخروج أخوين محمد وإبراهيم both of them but the sons of who عبدالله ابن حسن ابن الحسن ابن عالي ابن أبي طالب they went فضفر بها المنصور المنصور grabbed them فقتلهم he killed them وجماعة كثيرة من آل البيتي they stayed it خروج he fought them فإنها لله وإنها إلى يراجعون وكان المنصور أول من أوقع الفتنة بين العباسيين وعالويين وكان قبل شيء وقادل المنصور خلقا من العلماء من من خارج معهم أو أمر بالخروج قتلا وضربا وغيري ذلك هذا هو ما حدث إستوريكا إذا كنت ترى هل ترى هل ترى المصالح هل ترى المصالح من هذا الأشياء أيضا لا يعني لن أريد أن أذهب الآن but I encourage لأحد من إن شاء الله تعالى to go and study the difference between because what they're trying to say here is that they're trying to use that principle I want to say إن شاء الله تعالى go and study the difference between عيلا and the issue of حكمة learn and study that and the types of عيلل that they write in the sharia when the scholars they take يعني إثبات العيلة when they want to affirm the عيلة يعني the type that is known as النصص صريح the عيلة taken directly from the evidence إنما جوع العيلة لاستئدانه من أجل البصري يعني the reason he has mentioned the عيلة sometimes the عيلة can even be an email والتنبي which is a second and sometimes it can even be by العيلة بليجماع okay على كل حال go to كتب مسارك العيلة when the scholars talk about it إثبات العيلة بالاستمباط and the three types that it has are مولائم غريب مرسن look at all of that and see if they surprise in the situation I would have gone through it but it's a very long discussion I think the answers I really gave is enough إن شاء الله I want to go back to something that you mentioned you said سيوتي said that in the battle of خرى many lots and lots of companions got killed where you are trying to establish the اجمع between the companions that they didn't do خلوج you have to prove that they did خلوج when a city when you come to a city of course the people the army comes يعني he's not going to know who's for this and who's against this so he's going to kill a lot of people and that's where the صحابة a lot of them lived in مدينة but they might have been fighting on the not necessarily these women who were raped a thousand women who raped they were not doing خروج so it was a lot of people were killed even young kids even children were killed even children were killed the city of مدينة was poured with blood and عبداليبن عمال ربي الله was telling the people do not do خروج was telling them don't do خروج was instructing them do not do خروج do not break the باع that's what he was saying ربي الله و تعالى عن and then we don't have يعني by the way even the صحابة those who if there were someone that were killed in مدينة they didn't do باع عبداليبن عمال ربي الله didn't do باع so they could be possibly some Sahabas were in مدينة who didn't do باع to Yazid and didn't want to give باع to him because they believed he's an oppressive individual he's a fasik we're not going to give this guy the خلافة of the Muslims there could be possibly those who were like that it could be possible but we need the evidence for that that they gave باع to Yazid and then they broke they were a part of the خلافة of Yazid مدينة they were part of the خلافة of Yazid so they broke off from Yazid once they gave it to him عبداليبن عمال he rebuked them for this even عبداليبن عمال his two sons they were trying to go out and he said to them الله if you do you're free from me both of you guys are free from me if you do this no one none of you can do this you all have to stay and we gave the man باع يوم القيامة I heard him say that the one who gives somebody a promise باع I deceived the person he gave باع to the day of judgment I heard the prophet say that the person will be given a flag يعني he'll be under a banner of the deceivers and he said I don't believe I don't know any deception greater than giving a man your باع and then taking it back from him عبداليبن عمال in saying this عبداليبن عمال and what really amazing about عبداليبن عمال and I read when he he's not from first of all the person who's he's not acquainted with leadership his father was a leader and he was from the household of his father take يعني being part of that senior leaders you understand my point yeah so he is acquainted with leadership of course he is عبداليبن عمال so his father working with the prophet making decisions he saw his father make decisions he saw his father يعني run the خلافة for 10 years it was right under him so you think when his father passed away he would want to take that position of his father he would عبداليبن عمال really walked away from it why because his father nurtured him upon this when عبداليبن عمال خطاب pointed to six people he said عبداليبن عمال he cannot be in the people you choose but he can sit with you guys and make the decision with you guys but not he can't be chosen the ones who are chosen are you guys okay going back to the argument with مصالحة the two quotes that I've got that I mentioned here and you really kind of responded to them but I'm just going to bring them even حجر mentioned in volume 15 of فتحاليبالي it has been transmitted from ابنوطين and at داوودي that he said or that they said so they must be saying they must be transmitting this from someone what the scholars are upon regarding the tyrannical ruler is that he can be removed without any fits now or oppression if he can be removed without any fits now or oppression it is obligatory to do so and if not then upon them is suburb so this is basically the argument مصالحة and the first is which you really responded to the issue of العزل we brought the اجماعات remember we brought the issue of ابنوية رحمة الله and how you responded to this issue and other great scholars ابنوزير اليماني mentions in العواصم والقواصم volume 4 page number 377 the statement from those who prevented rebelling against an oppressive ruler comes with an exception when his oppression is widespread and the mafsa that is great for example in the case of يزيد المعاوية and حجاج من يوسف to support this he calls إمام الجواني as a proof who says a similar thing in his book العياثي and again he's trying to argue about okay and again he's trying to argue on مصالح I already mentioned ابنوز قول واجم عاهل السنة أنه لا ينعزل السلطان بالفصق وأما الوجه وحكي عن المعتزلة أيضا فغالط من قائل مقالف لليجماع Not only just not only واني واني واني تشعر بالجمع وزأ ببخر ابن مجاهي تشعر بالجمع ابنه ومام I mentioned a statement before he mentions he says واتفاقو This is the I'm Mr. In agreement في الممرات وصلطان على عدم العدم العزار بالفسقي لأنه ببنيت على القاهر بالغلبة اسمع قمسة. I think we got to the stage because we mentioned so many times and you set down the principles you mentioned وكذلك سهولاً وكنساً وكذلك سهولاً but I just want to bring them to the table just to complete it أزالة إذن الضيب يشكول من بأينا الكتاب الكافش كاشف عن حقائق السنة إما جزء أجمع أهل السنة قال أن السلطانة لا ينعزل بالفسق لتهيج الفتن في عزله وإراقة الدماي وتفرق ذات البيني فتكون المفسادة في عزلي أكثر منها في بقائه أبي أوسو سدسيب، وقتاله ملخوروج عليهم حرام بالإجماع وأقول بعض أصحابنا بأنه يُعزل لكن سأتحدث عنها مجدداً ، أمامنا لاويساً هذا المباشر ، روضة الطالبين ، مقاومة 10 وقاومة 48 أن المقاومة لا يمكن أن تكون مخططة من مدعية تدعمه فسخ، يجب أن تكون أكثر جيد من الحقوق وكلما فعلنا هذا قبل يجب أن يكون هناك أفكارات بإمكانه أن يكون هناك أجمع ، وكيف ستتركه بإمكانه أن يكون هناك أجمع أنه يجب أن يكون هناك أجمع في شرح أنه يكون هناك أكثر من مقاومة 12 وقاومة 229 و أجمع أهل السنة أنه لا ينزل السلطان بالفسقي و أنه يتجمع توضيع الأماس التي تخبرنا في مدهب في قول that's some of the madhhab he mentions أما الوجه المتكوري في كتب الفقي لبعض أصحابنا و يقول أنه ينزل و يحكي عن المعتزل أيضا فغالاط من قائده مخارف للجمعين نعم و مهم أن تتعلم أنه عندما يقول أما يقوم بشكل كبير يتحدث عن امره في الشركة في المدهب وانا يخفف الباب الوصولوا ويرثوا ويقولوا أنه قمت بسرиной بيانات تنفق مدهật ونعم مدهر وصاخر ولم نبقى ذلك وعندما كاننا ليس كثيرا في مدهر مقبية وانه يجتمع أجمع وليس أمسه خطيرين هو الشوارد ووظيف! أوظيف خروج ونفق العزل الامام يجمع أيضهم وإنه يموت إنه موجود ويقول في النهيه وخكم ستوى فرانيا أعتقد أنه قبل، ولكن أريد أن أتكلم شيئًا أيضًا أكثر من هذا، سأقوم بعمل أخرى هذه المتحدث عن زبيدي وأنه يتكلم أن أم الفسق فقد اختلف فيه على فريقيني أنهم يختلفون منه في هذه المتحدث في أشهرين أكثر من هذه المتحدث فالذي عليه جمهور ومجرد من هذه المتحدث are on the opinion أنه لا ينعزل به لأن ذلك قد تنشأ عنه فتنة أعظم من فسقي وذهب الشافعي في القديم أنه ينعزل هذا الفسق هو يتحدث عن قول القديم وانه لا يتحدث عنه، هو قول الجديد وكما تعرف ألمان شافعي، هو فرق في إراق، ليس فرقه في إجابت أرى؟ عندما كانت في إراق، حالساني بن صادق زعفراني، عندما تنشأ منه هو قول القديم، أبو ثور عندما تنشأ منه هو قول القديم أحمد محمل قولت منه هو قول القديم هذه الناس، إسحاق مرواه يقولوا القديم هذه الناس تتحدث عنه عندما تنشأ منه في إراق لكن عندما هي أبو إسحاق أبو يعقوب البويطي يعني إسماعيل بن يح المزن يعني بن الجارود وكل ذلك أسقول الجديد وإسماعيل بن يح المزن هو قول، أخبرتك ما يفهم وأنه هو قول الجديد، right وقد تقلت أن نواوي رحمه الله أنه يستعطي القلاع يوجد مرقات بطلع يعني بعض الناس يتحدث عنه أن الشافعية today are what نواوي يونة لنبوي يونة أنهم يتتبعون نواوي more than they follow the prophets صلى الله عليه وسلم بعض الناس يكوز الناس يتبعون after the Imam and know what they do لذلك المعرفة أن أمام النواوي has of the Madhab of an Imam الشافعي is very known is very well established and he is being in an ijma'a he is greater than ماوردي إنه فا شافعي أمام لا شكة ولا ري also لا one preceded this statement إبن حزمن تفتازاني زبيدي and no one preceded them in this views why we don't have anyone before إبن حزمن say this why? why don't we have it okay and last but not least أهل السنة والجماعة are mentioned in ijma'a in this 33 imams are mentioned and they even made تبديع some scholars made تبديع on this issue like أحمد حرب الكرماني أبل حسن الأشعاري يعني أحمد حسن الأشعاري يعني why would they كنسير شافعي أبن أمام تسونا why would they ننشن الإجماعة not say other than شافعي it was not of the opinion the same way they mentioned أبي حنيف as a view on the مسألة الإيمان I did not do the same here okay next thing I want to go on to is that some people say it is not correct to fight the one who does not give بيع to a specific ruler and this comes from a statement of Ibn Taymiyyah where he says fighting the person who hasn't even given بيع to a particular leader is not correct it is not from the Quran not the sunnah so this statement of شاكو الإسلامي that you mentioned أم القيطال اللي من يخرجوا إلا عن طاعة إمام المعينة فليس في النصوص يعني شاكو الإسلامي Ibn Taymiyyah what he's talking about is that you don't fight a people who didn't give a بيع to a specific leader صح yeah but he's not talking about they're not sinners he's not talking about the issue of sinning or not it's talking about the issue of fighting them okay okay you have to distinguish one from the other the issue of sinning there's a حديث من خلع يد من طاعة اللي قي الله يوم القيامة لا حجة له ومن ماتا وليس في عنوقي بيعاتوا الماتا ميتة تنجاهيليا so distinguish between Ibn Taymiyyah's قول of عدمو قي تاري طايفة لم تبع حاكي من معينة and his statement regarding the one who doesn't give بيع to the Imam is a sinner he's accumulating sin so there's no there's no there's no don't necessitate one from the other عدمو القي تاري means عدمو التأثيم now that's wrong rather he's a sinner باستن حديثة Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar Ibn Umar and he mentions in his own كتاب من هجسن النبي he says ولي هذا كان المشهور من متها بأهل السنة أنهم لا يرون الخروج على الأئمة وقتال بيس سيف وكان فيه مظلم كما دلت على ذلك الأحديث صحيحة المستفيدة عن النبي صعب he's a quick talk this is what أهل السنة والجماعة that is not permissible to go against the oppressive Muslim leader and even if there's oppression in them as many of the authentic أحديث have indicated he say now why are you going to leave and go to an issue that has nothing to do with what we're talking about if you want to have a discussion with us do you fight a person who doesn't want to give a ba'a to a particular leader shall you fight him or not and that's when his statement comes into play of course but to say that he's saying that there's no sin upon the person that's nothing to do with what he mentioned it has nothing to do with the issue of تجويزو الخروج it has nothing to do with him saying it's permissible to do خروج the next thing I'd like to bring to the table is that the many books of عكيدة and even in إجماع they came أسولة سونة for example one thing that they put forward is that these books of عكاير books of creed of belief written by these noble scholars they only they don't necessarily state that خروج is not permissible they say it clearly but it's always connected to something what they say is that the only reason that these are mentioned in the books of عكيدة is because it's connected to making تكفير of the rulers based on their sins so once you make once you say someone's a disbeliever based on their sins and then you do خروج based on that it's wrong and they say this is the belief of the خوارج we're free from that we don't believe that we agree with you it's wrong but if you strip out this belief and you just do خروج against an oppressive Muslim ruler who you believe is an oppressive Muslim ruler there's nothing wrong with that and they say all the books of عكيدة mention these two together what do you have to say about that that's a very very first of all we said when you say to that person or that individual who said this from the Imam's your understanding is not something we're going to give any consideration whatsoever if an Imam in أيمة سنة said this we'll take into consideration I don't even know what Imam mentioned this we'll take into consideration and we would but to you saying this it's not going to it's not going to weigh anything in our eyes and it's not going to mean anything we'll say that's just from your own pocket and your understanding that's the first and then and we need to know this as well that the علمان mentioned لا تقل قول اللي سلقبه سلف don't say something you have no self for don't say something no one from the Imam's of Islam have preceded you in the second thing is that yes the خوارج did believe خروج but to say that that's the only type of people who believe خروج that's incorrect there are two other party of people who believed in خروج there are the مبتدي عاهو who are not the خوارج and they are innovators but not خوارج and there's the بغات who are not the خوارج nor are they مبتدي عاهو so in كتب العتقاد the two parties that they're discussing and they're talking to is the خوارج no doubt okay and the second type of people they're talking to is the مبتدي عاهو who are not خوارج like الحسر من الصالح عبنو حي الحسر من الصالح is not from the خوارج but it's from the مبتدي عاهو the innovators they labeled him to be a مبتدي عاهو okay and there's also those who are خوارج now if somebody says wait stop خروج here is the ones who make تكفير and then do خروج what about if he does تكفير and he doesn't do خروج is he from the خوارج now this point really has to be understood he doesn't do خروج but he really is تكفير of major sins or stuff like that he's from the خوارج like the خوارج known as خوارج القعادية who didn't do خروج but say they did it they didn't go out there and do خروج they believed in their hearts they might even call to it but they never ever did it so you saying that it means those who do تكفير and then do خروج after that what about if they make تكفير on بيماليسة بمكفيران that which is not كفر and but they don't do خروج after that are they خوارج so I want to basically try to say here is that يعني who said this who understood it like that it just makes no sense and even sometimes if you look at some of the books why does it matter what comes after what about what came before it didn't sound my point yeah why can't you look at what came before it or what came four or five points before it what makes you think that because it's in this context that it's what an issue of يعني this is connected to this one by يعني in the sense where you're only a خارج or you're only you're only doing خروج if you're a تكفير خارج yeah that's not true okay let's look at some of the examples they bring forward then the first one is we mentioned إمامة تخاوي earlier on عكيدة تخاوية he mentions in point 78 we don't make تكفير based on sins as long as the people don't make it خلال in point 94 he then goes on to say we do not seek permissible to use the sword against anybody from the أمة of محمد صلى الله عليه وسلم except the one who is obligatory to raise a sword against do you see the funny the joke here right now the irony here 78 you mentioned and then 90 what 94 what about the middle let's look at what's in the middle وجعف رطح