 الحمد لله رب العالمين، له الحمد الحسن، والثناء الجميل، وشد أن لا إله إلا الله وحده لا شريك له يقول الحق، وهو يهد السبيل، وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وفي نهاية الثلاثة لأكتشفة أما الثلاثة لتساعدة إلى عقيدة اليوم إن شاء الله تعالى سوف نتحدث عن بعوني الله وتوفيقه سوف نتحدث عن أسماء نames وألقاب نقنames فهو أهل العقيدة الصحيحة the people whose عقيدة is sound what names do they have and what names were given to them so i'm going to mention the name and i'm also going to mention the evidence for those names where do they come from who gave them that name that is what we're going to do إن شاء الله تعالى today so أسماء وألقاب أهل العقيدة الصحيحة أسماء and ألقاب in english should be names and nicknames for who are the people who have sound creed the correct they have names but their names is taken from the they don't just give themselves a name so إن شاء الله تعالى we're going to go through those names first one إن شاء الله تعالى first name that they have is that they're called أهل السنة والجماعة they are called أهل السنة والجماعة as you can see from the name the name is compounded of two words the word السنة and الجماعة أهل means people family your أهل is your family here what it means is the people of the number one سنة and number two والجماعة so we're going to expand on that بإذن الله بإذن الله الكريم the word سنة we've already spoken about it in great details correct so what does سنة here mean what did we say سنة meant according to the people of عقيدة ما يقابلوا ما يقابلوا البدعة we said that سنة according to the scholars of عقيدة it means ما يقابلوا البدعة what does يقابلوا mean that which is in direct opposition towards innovation so they are the people of the سنة they are in direct opposition towards innovation they do not innovate the innovation is اعتقادي or its عملي neither of those two is present in them اعتقادي means اعتقادي means an innovation which is a belief you believe something out this is the belief of خوارج who believe if a muslim does a major sin if a muslim he does a major sin there is a disbeliever if he drinks خمر they believe he's a kafir so they believe major sins this makes a person a disbeliever this is اعتقادي which is بدأ is that crystal clear the second one is عملي it's action it's not a belief but it's a what it's اعتقادي which is عملي it's action based this is also not present with أهل السنة اعتقادي are found in them they believe that we only do what we find in the quran and سنة now here you have to ponder here brothers and i want you to focus here the reason why they are called اهل السنة انه اهل القرآن is because no one denied the quran something already agreed upon everyone admitted and accepted the quran this is this ويبنو الإسلام يبنو تاميا يتبعه في كتاب مجمل وعرقاد يهالي السنة والجماعة يتبعه بكتاب بيان الدريل في بطلان التحليل ويبنو القيم يتبعه في صواق المرسلة ويبنو يتبعه في كتاب إغاثة اللحفان مطلق مطلق ويحصل على المجمل ويبنو لتم بيان الدرحة ويبنو القرآن ويبقه في سنة هل نحن نحن نحن نحن؟ هذا هو رفض مطلق عمل رجل من السنة ويقول لنا لا نستطيع السنة نستطيع القرآن الله في الكثير من القرآن يتعاملنا إلى ما؟ تتبعوا سنة فلا وربك لا يؤمنون حتى يحكمك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليمة في ندى آية الله وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أن يكون لهم الخيرات من أمرهم إذا قضى الله سبحانه وتعالى سيز إنما كان قولا المؤمنين إذا دعو إلى الله ورسوله ليحكوم بينهم أن يقولوا سمعنا وأطعنا إذا قضى آية الله سيز فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم أو يصيبهم عدام أليم إذا قضى آية الله سيز قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفل لكم ذنوبكم والله وفر الرحيم كل هؤلاء أياتهم ومثلوا أكثر أن يجب أن نقوم برسولهم أن يجب أن نقوم برسولهم إذا لست قرآن لا يجب أن يكون قرآن لأنهم لا يجب أن يقوم برسولهم ويجب أن يقوم برسولهم لن يقوم برسولهم إذا أنت the first type رفض مطلق مطلق مجدد ونقوم برسولهم the second one is يخالف which is جزئي رفض جزئي means we accept the sunnah but we only accept that which is multitude narration if it's singular narration of few in number we don't accept that that's a type of rejection of the sunnah but it's a rough the juz'ee are we all together the second type is dividing the sunnah into two by calling it sunnah which is متواتر متواتر means what large in number multitude narration they say we will accept that one okay but what about if it's not large in number what about if it reaches us in few number they say we don't accept that in what? in عقيدة this is a type of rejection but this type of rejection is a rough juz'ee it's a what? it's a partial rejection it's a what? partial rejection the أهل سنة they do neither of those two are we all together brothers they accept the sunnah in totality does that make sense so that's why they are called أهل أهل السنة well jama'a the second part of their name is that they are called they are called الجماعة what does the word الجماعة mean الجماعة means العدد الكثير الجماعة means once it's a group of people it's a group جماعة means group that is what it means in the language it's any individuals or any people if they unite they come together on a matter whether it's good or bad it doesn't matter it's anyone who come together in the Arabic language if they come together and they unite and they are now called a جماعة whether it doesn't matter what brought them together whether it's good whether they are called a جماعة this is in the language are we all together brothers this is according to the Arabic language لكن in the شريعة in the شريعة what does جماعة mean in the شريعة what does the word الجماعة mean الإمام أبو صحاق الشاطبي and I want you to write that name down because it's very important that you do الإمام أبو صحاق الشاطبي الإمام أبو أسحاق الشاطبي الشاطبي the reason why I mentioned أبو أسحاق because there's another إمام whose name is called أبو القاسم الشاطبي أبو القاسم الشاطبي is the Imam of Qiraat the Quranic recitation but there's another Imam that's a what? another Imam this Imam is called أبو so there's two different شاطبي this is another he mentions that in the شريعة the word الجماعة has five meanings in his كتاب الإعتصام he mentions this in his book الإعتصام الإمام أبو صحاق الشاطبي when it comes to the word let me repeat it slowly we've just spoken about the word جماعة what did we say it's a large number true or false do we all agree on that now I'm moving on to the شرع definition I said the شرع definition الإمام أبو is حق الشاطبي we all together and where did he define it in in his كتاب الإعتصام in which book الإعتصام he gave five definition how many definition did he give five five different views five different statements from the scholars of them so you go to the كتاب الإعتصام and look at it I'm going to summarize those five views for you into what? into two only all of those five they go back to two views only number one so شرعا the word الجماعة means number one it is a جماعة and the second one is جماعة خاصة pay attention here with me جماعة عامة it's the general type of جماعة and the second one is جماعة خاصة specific type of جماعة are we all together what does the جماعة عامة mean the general جماعة it means the people who have sound العقيدة I'll explain those two جماعة عامة is the unity and the group who share one عقيدة and one منهج they don't know each other they live in different places around the world they live in Dubai they've never met each other but what brought them together and made them a جماعة is what العقيدة and منهج this is جماعة عامة are we all together does that make sense pay attention this is very vital what does the word العقيدة mean عقيدة means we explained it before it's the theory side of everything what is it the theory of everything this is عقيدة منهج is the application of عقيدة how do you apply your عقيدة are we all together brothers this is theory and this is what عملي is application are we all together that's the difference between the two so they share the theory and the application wherever you find them you meet them they are all taking from the same source they speak the same they talk the same because why they are all taking it from one منبع صافي a pure source are we all together brothers this is جماعة عامة it's everybody who has the same the second type is the Imam of the Muslims Imam Imam Muslimin and the people who are under the Imam this is a جماعة they are not allowed to go against it they have a Muslim leader over them who is governing them who is there and they are underneath that leader who they've given a pledge of allegiance they are not allowed to deceive him so they have to stay in that position this is a جماعة which is خاصة ولذلك if you pay attention to the hadith of حديثة حديثة when the Prophet صلى الله عليه وسلم told حديثة that there's going to come a time and the trials and tribulations that the Prophet mentioned to him in that hadith حديثة said فإذا لم يكن إيمامن what about if there's no Imam that day ولا جماعة and there's no جماعة the scholars here like الإيمام النوي الإيمام ابن حجر رحمه الله ابن أبطال الكرماني القصطلاني and others they all mention if there is no جماعة خاصة meaning you're not in a country under a leader that country doesn't have no government there's still a جماعة عامة you are with the people whose معتقد العقيدة is sound that's your جماعة are we all together if you don't find any of that there's no Imam and there's nobody who's معتقد is in your land then the Prophet صلى الله عليه وسلم وَلَوْاَنْ تَعَضَّ بِأَسْلِ الشَّجَرَةَ حتى يُدريكك الموت وانت على ذلك don't make a group don't initiate a sect go away from all of that and do what وَلَوْاَنْ تَعَضَّ بِأَسْلِ الشَّجَرَةَ hold on to the root of a tree until death comes to you meaning some of the other روايات mention go to the livestock go to the outskirts stay away from the trials and tribulations that are taking place are we all together أبنو جليل الطابري he said hold on to أصل الشجرة here means go back to the Kitab and the sunnah and hold on to that and leave everything else leave the people's opinions so one more time جماعة خاصة means the Muslim leader and the people who are under that leader every country has their own country leader and they have their own issues but even then is a jama'a which is between all of the Muslims who share the same عقيد and the same ملهج this is what جماعة this is the أبو صحاق الشاطبي رحمه الله أبو قاسم قوام السنة أبو قاسم أبو قاسم all of their أقوال it's restricted to these two does that make sense not all of the views for you so now we understand the term أهل السنة والجماعة are we all together brothers so pay attention to this brothers when a person says I am أهل السنة والجماعة all of that which we mention has to be present in them you can't say I am أهل السنة and you reject the hadiths and you give presidents to your own whims and desires and you take the hadith when it fits you and it goes in line with what you like and when you don't you turn away from it are we all together brothers أهل السنة is a title and it has under it a meaning and a reality and so you have to come with that reality you have to come with that the second name that the people whose sound they have is that they are called أسالح والصالح so we are now gonna we are now going to get rid of this one has everyone understood this one before I move on does anyone have any questions regarding it first this is clear crystal clear but they are called أسالح أسالح what is the word أسالح and أسالح the word أسالح in the Arabic language it means من تقدم anyone who precedes you anyone who goes before you is أسالح as Allah SWT he says أف الله عمه أسالح أسالح means anything that precedes anything that goes forward أسالح can mean two things it can be زمن which is it can be a manhach سلف in terms of timing which is زمن when the علماء they say أسالح والصالح they don't mean time only they are not looking at time what are they looking at because if we say time then who would fall under that أبو جهل because they have preceded us in time and did they live at the time of the prophet they did but when we attribute ourselves we are not attributing ourselves to them are we all together we are attributing ourselves to a people who preceded us in time and they also preceded us in what together simultaneously does that make sense سلف means anyone who preceded you the person is then called it's called سلف this year is the year of description in arabic what is it called the year of كتاب in my book so you're attributing to yourself and you're ascribing yourself because it's the word سلف this year means myself so you're attributing the self to yourself right this is the year of description and the year of attribution pay attention here now if you're attributing yourself to them you are not attributing yourself to those who preceded you in time because those who preceded you in time consist of evil people like أبو جهل أبو لهب جهم ابن صفوان and the likes of these people you're referring to a people preceded you in what in timing and they also preceded you in what and they preceded you in منهج or معتقد they preceded you in virtue they preceded you in virtue and timing are we all together does that make sense so the person is now called they what the person calls himself the question here is now this time that you've mentioned عبد الرحمن are they restricted at a particular time it's a particular time it's just unrestricted it's restricted to the three noble generation so the first one is خير الناس قرني the time of the prophet زمان النبي the time of the prophet and the second one is تابعين and the third one is تابع and the third one is these are the three based on the prophet where the prophet said خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم so the prophet mentioned how many generations so you're saying these three generation are called القرون القرون الفاضلة they're noble generation the golden generation this is the golden generation this is the most virtuous but is it just time because in those time who lived زمان النبي صعب who lived أبو جهل أبو لهب زمان التابعين who lived evil people lived at the time زمان التابعين evil people lived at that time صحيح so it's not just the time of those three but it also is virtue they proceeded you in virtue and they proceeded you in timing does that make sense this is called سلاف الصالح the highest predecessors we call ourselves in order to attribute ourselves to that time because the prophet said خير ناسي the best of people so if they're the best we want to be with them are we all together so the person calls himself he uses that term سلافي so سلافي doesn't mean that there's a leader in charge who looks at people and says where's your ID card show it to me okay you can come in you leave it's not it's any individual who follows the prophet and his companions and he also follows the تابعين and he follows the تابعين how in belief and in action what does he follow them in 3 2 things اعتقات everything you believe they believed it you also follow them in what عمل some people today's understanding of the سلاف is only عكيدة they restricted the سلاف الصالح to only اعتقات so they only believe them in عكيدة but when you look at the manas and the way they deal and the way they talk and the way they carry themselves and that's not how the سلاف were سلاف had manas سلاف carried themselves in a particular way they acted in a particular in an عمل it has actions to it the سلاف used to pray سنن النوافل they used to pray with the جماعة المسلم in the masjid never prayed at home the سلاف is big it's not restricted only to عكيدة are we all together brothers ولذلك that's why they wrote books on عكيدة and at the ending what did they add to it manas عكيدة الواسطية at the end he has manas in it are we all together the كتاب عكيدة الواسطية which is عكيدة book at the ending ام نوتيمية adds to it what اخلاق ادب because following the سلاف is in everything so you follow them in their عكيدة and you follow them in عمل does that make sense if you do do that if you do that you are a سلاف whether you call yourself or not you don't have to call yourself it it's not a must but you are because you follow the سلاف in your عكيدة and you follow the سلاف in what that's it that's all that was needed and you came with it you are a سلاف whether you know or not you don't have to give yourself the name you don't have to flag it around that's all it is ولي دالكة there are some who call themselves سلافي but the سلاف is on a valley and they are on a not a valley and there are those who don't call themselves سلافي سلافي but they are when we look at their عكيدة when we look at their action everything is in line with the قرون المفضلة the early generation does that make sense so then changing the name doesn't really change the reality صح are we all together the professor I salam told us there's going to come a time a people are going to name خمر يسمونها بغير اسمها they're going to call it other than its name صح ريبا is called what interest when did it become interesting ان الله تعالى says يمحق الله الريبا ويربي الصدقات but a name and a good name has been given to it صح so this doesn't change the reality of the fact that Allah is going to destroy ريبا does that make sense so good name doesn't change something so giving yourself a name doesn't make you something what makes you something the application the living by it that's what makes you that's what makes you a a person of that belief does that make sense we're now going to move on to نعم فطالة ياء النسبي ياء النسب is what it's called the third name that they have in which they are called is that they are called أهل الحديث the third name that they are called is أهل الحديث they are called what أهل أهل الحديث again as you can see the term حديث has been mentioned again and not quran because the موطن النزع the debate and the arguments was never about quran what was it about in the early generation سنة حديث so أهل السنة sorry they are called أهل الحديث what are they called they are called أهل الحديث what does the word حديث mean لغة in the language it's what ضد القديم it's the opposite of what it's the opposite of old حديث is anything new it's like جديد what does حديث mean حديث is anything new in the Arabic language it's the opposite of القديم old القديم is anything that's old حديث is anything that's new it's like the word جديد لغة but what does it mean إصطلاحاً تكريكلي what does it mean what does it إصطلاحاً مين it means anything that's attributed to the Prophet صلى الله عليه وسلم صلى الله عليه وسلم ما أضيف إلى النبي صلى الله عليه وسلم من قولين the speech that's attributed to the Prophet من قولين أو فعلين تقرير أو تقريرين أو صفة these four in which it's attributed to the Messenger صلى الله عليه وسلم any speech that's attributed to the Prophet any action that's attributed to the Prophet صلى الله عليه وسلم consent so the Prophet صلى الله عليه وسلم his speech his Qaul his word what he says anything that the Prophet صلى الله عليه وسلم إِنَّ مَا الْأَعْمَالُ بِنْيَاتِ his word that's a Qaul إِنَّ مَا الْأَعْمَالُ بِنْيَاتِ his word it's a speech of the Prophet that every action is what is intended from it that's called a what it's a speech of the Prophet that's a Hadith the second one is a what it's a Fi'il Fi'il is what an action Fi'il is what an action that's attributed to the Prophet صلى الله عليه وسلم who could give me an example of a Prophet's action this Siwak كان النبي صلى الله عليه وسلم يعجبه you know إستاك النبي صلى الله عليه وسلم أما لو لا أن أشق على أمتي لا أمرتم بالسواك عند كل صلاح سواك the process we used to use the Siwak that's a Fi'il the Salah that he used to pray and how he used to pray حج only these are his actions are we all together brothers the second thing is the third thing is تقرير تقرير means what was done in his time عليه الصلاة والسلام in which he consented to the reason why I didn't say in his presence and I said in his in his time is because that if that thing happened at his time نعم the Prophet did not see it but who saw it الله and Allah will tell the messenger صلى الله عليه وسلم this action that the companions are practicing is wrong so he will tell them don't do it if he doesn't say anything to them what does that mean that it's allowed are we all together so anything that the Prophet saw the companions do or happened at his time and he did not object and say stop this he was quiet about it this is permissible there are many things that the companions used to practice that Allah told them not to do and there are things that they used to practice that the Prophet knew they were practicing it they practiced at his time and he never objected like the حديث of جابل رضي الله تعالى عنه where he said كنا نعزل و القرآن ينزل we used to do quarters interruption whilst the Quran was coming down we used to prevent having children with our wives whilst the Quran used to come down and the messenger صلى الله عليه وسلم never objected جابل is using the fact that the Prophet was quiet are we all together and there were things that the companions used to practice and they used to do that the شريعة came and that's the overwhelming majority of things شريعة came and he stopped them from doing it for instance they used to say connect Allah's مشيئة Allah's will with the Prophet's will إذا شاء الله و شاء محمد they said what did he say when he saw them say that he corrected them and he said say إذا شاء الله إذا شاء الله ثم شاء محمد أما إذا شاء الله are we all together he corrected them صلى الله عليه وسلم و لذلك تأخيروا البياني في وقت الحاجة the messenger will never watch his companions do something wrong and be silent about it he will never delay correcting them straight away are we all together brothers does that make sense even if it happened in a place other than where he was الله will inform the messenger صلى الله عليه وسلم that this thing is wrong they shouldn't do it are we all together because the revelation was coming down and Allah used to inform the messenger صلى الله عليه وسلم what was happening this is called a تقرير تقرير means consent the Prophet watches it and he lets them do it this is called a تقرير and it shows permissibility it's an approval it's an approval from the messenger صلى الله عليه وسلم but pay attention the Prophet's action alone does not show obligation memorize this and learn this the messenger's mere action does everyone understand that the mere action of the messenger فعله المجرد just the Prophet doing something it doesn't show obligation it shows permissibility but it doesn't show obligation are we all together if the messenger does something it doesn't show that it's obligatory to do it unless it what unless a speech goes with it the speech of the messenger shows obligation are we all together obligation is taken from the speech not from the Prophet's actions does that make sense it doesn't make sense okay when the Prophet I said was praying the Salah what did he say to the companions first he said صلو كما رأي تموني صلو pray isn't that the command now when you when he prays the Salah what do they have to do what do they have to do they have to follow him in the Salah but if he didn't say صلو كما رأي تموني and he just prayed will that show obligation no are we all together حج when he was going what did he say to them خذو عني مناسككم take from me are we all together because the Prophet's actions some of them are not شرعي they're not legislations from Allah what are they they are his natural behavior صحيح they were his what he's natural behavior the way Allah created him are we all together brothers but if he does something it shows جواس permissibility it doesn't show obligation but it shows permissibility same with consent if he consented to something it shows permissibility the fourth one is the Prophet صلى الله عليه وسلم صفح the Prophet's صفح صفح means his characteristics اما description it's two types صفح خلقية which is his manners خلقية which is what he's manners and the way he carried himself and the second type is what خلقية خلقية خلقية means what the way Allah created him صلى الله عليه وسلم the way and this is where you study in the book of what شمائل شمائل شمائل المحمدية by Imam Tirmid Tirmid what did he speak about the way that the Prophet صلى الله عليه وسلم looked how tall he was how his shoulders was how his beard was beard was how his neck was how his palms were are we all together how his jaw was this is how Allah created him خلقية was his manners how shy he was صلى الله عليه وسلم are we all together all of these are called حديث what are they called all of that is it's called a حديث the حديث is categorized into two okay now we've understood what حديث means لغة مصطلحا linguistically and we've understood it this ish this ish concept of حديث the scholars they categorize the knowledge of حديث into two علم الحديث دراية and the second one which is علم الحديث رواية the scholars they categorize the knowledge of حديث into how much into into two the first one is the knowledge of حديث in terms of دراية what does دراية mean it means the meaning in the حديث فقه الحديث the meaning that's taken from the the meaning that's taken from the meaning that's taken from the حديث and the rulings that are taken from it are we all together brothers this is called علم الحديث دراية the Prophet ﷺ said in the حديث فمن كانت اجرته الى الله ورسوري فهجرته الى الله ورسوري ومن كانت اجرته لجنية يصيبها او امرأة ينكحها فهجرته ماذا تريد؟ ماذا تريد؟ نحن نذهب إلى هذه الحديث. ومعطة التي في هذه الحديث. ومجرد أن نترى ذلك. هذا يسمى علم الحديثي دراية. المعطة عن حديث في حالة المعطة التي فيها. هل هذا يجعله سوى؟ هل يفهم كل من here? هل هذا المعطة؟ الثالث هو علم الحديثي رواية. رواية يعني أنها مجموعة عن كيف حديث يجدنا. كيف هذا الحديث يأتي لنا؟ فهذا السام حديث إنما الأعمال وبالنيات بخاري نراتيه. من الذي فعله بخاري نراتيه؟ هو نراتيه من his teacher. هو نراتيه من his teacher. عبدالله مزوير. الحميدي عبدالله مزوير. هو نراتيه من محمد إبراهيم التايمي. هو نراتيه من إبراهيم ابن عالقامة. هو نراتيه من يحي المصاري. عالقامة ابن عبن وقاس الليثي عمره من الخطاب. فهذا الحديث هو أنه يقول أنه أخذت هذا من my teacher. ومنه ماذا؟ الحميدي عبدالله مزوير. هو نراتيه من who؟ هو نراتيه من محمد إبراهيم التايمي. هو نراتيه من يحي السعيد الأنصاري. هو نراتيه من عالقامة ابن عبن وقاس الليثي. هو نراتيه من عمره من الخطاب رضي الله وإتعاله عنه. ومن براتيه من محمد إبراهيم التايمي. ها هو خطاب رواية. حدية من تايمي. حدية من دي. حدية من هذه المساريه. هل يجب أن يفقبون أخواته؟ هذا هو جميع حدية من محاديث. هل يجب أن يفقون به? المسكولين يكتبون ذلك. هذا هو أحكم مصطالحة للحديث. هذا هو أحكم مصطالحة للحديث. المسكولين يفقون. هل يفقون كل شخصين؟ الآن المسئين سيقولون هل هناك أماني؟ هل هناك أماني؟ أول أماني هو those who gathered between the knowledge of diraya and riwaya. They have both. Or they have one of them, no problem. But they have علم of علم الحديث. They have علم of the science of hadith. Either diraya ten, they know it. And they also know it what? Riwaya ten. They know the meaning of the hadith and they know the chain. Or they know the chain and they don't know the meaning. Or they know the meaning but they don't know the chain. Doesn't matter. They have knowledge lacking. And they also have plus amal. They implement it. They live by it. They live in their hearts, in their actions. When you see them, they are what? They are the people of hadith. When you see them, everything about them. Their movements, their gestures, the way they were. It's just they live by what the Prophet did. And when they went to visit him, they saw the hadiths of the Messenger of Allah. In his day to day life. He would eat with three fingers. He would sit according to how the Prophet ﷺ and the companions would act. He would move. He would talk. Because he is living with these people through books. When they are in the poet, when they say That If they did not, they were not companions of the Prophet ﷺ And first They are nafs lived with the Prophet. Every day they were in the room reading about the Prophet's life and what he did And how he acted in this particular situation And what he chose to say and how he chose to say it This person finally becomes like the Prophet. In their actions and their doings. So they have علم and they have عمل. That's the first level. And the second one is Those who follow them in the path. They don't have the knowledge. But what are they doing? They are following the people of Hadith. They are what they are on the path of those people. This is the عامة الناس. These are the general mass. They don't have the knowledge. But they have correct sound belief. They follow the people of Hadith. They follow their understanding. They follow their way. This is called This is the second level. Are we all together brothers? And many virtues have been mentioned for them. Let's mention some of the virtues of the people of Hadith. Some of their virtues. God Almighty gave them. When the messenger صلى الله عليه وسلم The Hadith of إستراق. You know. ستفترك أمتي على ثلاثة وسبعين فرقة. كلها في النار إلا واحدة. قالوا من هي يا رسول الله. قال الجماعة. أما قال من كان على مثل ما أنا علي اليوم وأصحابي. الإمام أحمد بن حمبل. أما لا يزال طائفة من أمتي ظاهرين على الحقي. لا يظرهم من خذلهم ولا من خالفهم حتى يأتي أمر الله. وهم على ذلك. الإمام أحمد رحمه الله. الإمام البخاري إبن ماجة علي بن المديني. أحمد ابن السينان. And others they said. This Hadith that said that's owned. There's going to be one group who are on the truth all the time. إمام أحمد سر. If it's not. إمام أحمد سر. بخاري. إبن ماجة. أحمد ابن السينان. They said that if it's not. أهل الحديث. The Hadith is referring to. We don't know who else it could be. The Prophet said. لا يزال طائفة. There's going to be a group. ظاهرين على الحقي. They are always apparent on the truth. They are always on the truth. لا يظرهم من خذلهم. The person who tries to harm them. He won't harm them. So pay attention with me on this Hadith. Because I feel like this Hadith is very powerful. The Prophet tells us here. That there's a طائفة منصورة. A group that's victorious. Which we're going to mention. This is one of the names that they have. Like in طائفة منصورة. And إمام أحمد said. This saved group. This saved sect. أهو أهل الحديث. Who also said this? إبن ماجة. Who also said it's بخاري. أحمد ابن السينان. All of them they said. This is أهل الحديث. The saved group is أهل الحديث. Okay. The people who oppose them. The Hadith mentioned to us. There's three people against them. How many people against them? Look at the Hadith. It mentions three types of people. لا يظرهم من خذلهم. So it mentions three people. Sorry, sorry. That's in our position to them. If you include them it becomes three. لا يظرهم من خذلهم. ولا من خلفهم. The people of Hadith. Those who oppose them are two types. بايفة المصورة. The saved group. The people who oppose them are two types. Those who are deceptive. They are deceiving them by pretending to be with them. And whenever the opportunity comes. They pull out on them. Or they mention their faults to others. The Hadith says. لا يبرهم. It doesn't harm them. إن شاء الله. Because they have Allah. خذلهم is those who try to deceive them. ولا من خلفهم. And those who are outside in clear opposition to them. They're not deceiving them. They're clearly telling them I'm not with you. Also they cannot harm the people of Hadith. لا يظرهم من خذلهم. ولا من خلفهم. And the one who oppose them. So don't be from the ones who deceive the people of Hadith. And do not be from those who oppose the people of Hadith. Be from the group that's saved. Are we all together brothers? The Prophet told us the groups are three now. How many groups are we going to have? A saved group. The second one is the محالفين. Those who want to deceive. And we have the محالفين. Those who oppose. And you will always find those three are present. Even in your business. Your company that you have. You have the victorious one who are making it. There's a deceptive one in the middle. And those who are opposing you. The competitors as they call it. Subhan Allah is so true. So if you want to be from those دائفة المنصورة. So this virtue is powerful. That Imam Abu Ahmed and Ibn Maja and Bukhari and Ahmed Ibn Sinan and others. They said that this Hadith is referring to the people of Hadith. It's referring to who? The people of Hadith. Today if you look at the Hadith of the Prophet ﷺ. The way that it's opposed is in the following. Number one. الهوة. Desires. There's a people who are going against the Hadith of the Prophet ﷺ. Based on what? هوا. أفرأيت من تخذ إلهه. هوا. His desires. The second one is العقل. Let's rationalize this. تقديم العقل على النقل. قد تقديم العقل على النقل. على تقديم العقل. It's another form of art. The third one is اذوق. This doesn't feel right. Have you heard all of these? اذوق. I have to feel it. A spirit. All of this is مخالفة. These are things that are used to pose the Hadith of the Prophet ﷺ. يا إخوة. The Prophet ﷺ said The believer is like a camel that's held from the nose. The Hadith didn't say the neck. You know why the nose? Because if a rope is put on your neck, you can pull back. You can slightly refuse. But if a rope is put on your nose, The Prophet ﷺ said Wherever he's pushed to, wherever he's told to go, he'll go. If somebody puts a rope in your nose And pulls you, what will happen? You'll come fast. But if it's put on your neck, you might pull back. The Prophet ﷺ said that the believer is like that. That when he's pulled the نصوص, When they pull you to a direction Straight away you run. Straight away you come forward. You all know the Hadith Of the situation of the خمر. The خمر was If you read the Arabic poetry And you read the Arabic literature You will find out That the Arabs, they love alcohol. They drank it on another level. It meant a lot to them. There was not a table in which Food was served except alcohol was Was on that table for them. Read the poetry of the Arabs What they speak about. They always breathe somewhere In their poetry, alcohol. That shows you what it meant to them. So when the Messenger ﷺ came And the خمر was تدرّجي. Bit by bit it was banned. And we're going to speak about that In the تفسير Look what they did. The first ayah that came down was يسألونك عن الخمر والميسر قل فيهما إثم كبير ومنافع للناس وإثموهم أكبر من نفعج مع. This ayah still didn't make it haram. He said that there's a benefit in it And there's a harm. But the harm is greater. He didn't stop them. Then one companion he went And he prayed the salah and he read قل يأي الكافيرون. لا أعبدوا ما تعبدون. He forgot the negation. Instead of saying we're not going to Worship, he said we're going to Worship. Because he was drunk. So the ayah came down. يأي اللينا آمنوا لا تقربوا الصلاة وانتم سكارا حتى تعلموا ما تقولونه. But they still didn't ban them from the alcohol. So the sahabahs they said يا رسول الله. Allah, please send down to us A direct answer regarding the khamr. And then what came down? The ayah and Allah He says إنما الخمر والميسر والأنصاب والأزلام رجس من عمر الشيطاني فجتاني. Who will stay away from it? When this definite answer came This clear cut order from Allah came Pay attention to the story. بغاري منشنز في الصحيح. أنا سيبن ماليكين وزع هون. And as you all know أنا سيبن ماليكين his mother umusselain she married أبي طلحة الأنصاري who she brought into Islam. And musselain brought أبي طلحة الأنصاري who is the stepfather of who And the What is it called? It's not a stepfather. It's a cool day. A stepfather, right? The stepfather of أنا سيبن ماليك. أنا سيبن ماليك was pouring alcohol for them for his stepfather and for other companions And then a caller called from somewhere far So أبي طلحة الأنصاري said to anus Go and check What is that caller saying? So he stood up to go and he said that the khamr was made haram. He came back and he said that the man is saying that an ayah came down saying that the khamr is haram Brothers, he paid attention to this When أبي طلحة الأنصاري he heard that he said يا أناس اكسر الجرار break the glass and pour the alcohol on the earth like the way they listened to the hadith they listened to the command of the messenger break the glass and straight to the porters on the floor and straight to the anus did it not one companion in that gathering he said let me just have one more sip let me look at this issue does it make sense where did it come from who said it how did he say it why did he say the sahab has never asked that question because Allah said in the Quran إنما كان قول المؤمنين this is the speech of the believers إذا دعو إلى الله و رسوله ليحكوم بينهم أي يقوله سمعنا وأطعنا when they are called to Allah in his messenger the believers they don't say let me think does it make sense to me how where they don't say that they say Allah's messenger said that I hear and I obey when the Arabic Abu Dawood narrated in his sunan that the messenger صلى الله عليه وسلم on one day he was addressing his companions and as he was addressing his companions they were standing and he sat to them sit down he sat to all of them sit down as he was saying sit down عبد الله يبن مسؤول he was walking outside he wasn't inside the masjid he was outside as soon as he had the messenger's words he didn't even wait to come to the masjid and sit down he sat where he was in the street outside where he was he sat down and stayed there are we all together brothers and until we become a people like that and we become a people who are like that who follow the messenger صلى الله عليه وسلم in everything that we say and do we will not taste the happiness and the joy that we're looking for we're never going to receive it it's from الله تعالى as ways that the people he raises and he honors in this world and in hereafter they have to be like those companions I mentioned are we all together brothers when Quraysh came to Abu Bakr and they said to him look at what your friend claims today محمد you know what he said he said what did he say they said to him he claims that he went from Makkah to Bayt al-Maktis to the seven heavens and then he came back all in one night this is what your friend is saying محمد as soon as he heard that he said did he say that they said yeah الله that's what he said he said الله if he said that then الله he did الله he did if he said that to you guys then Muhammad went last night when we were all sleeping and he went to Bayt al-Maktis and he went high above and he came back down and all of this happened in one night I believe it why don't I believe him he said I believe him he told me that revelation comes on me day and night I believe that from him this is nothing and he earned the title of being called Abu Bakr the Prophet ﷺ has said to when he was asked أيه الناس يحبوا إليكة who do you love the most who means the most to you and he said عائشة and he said من الرجالي from the man and he said نبي اللهي محمس ﷺ بين ضهر and عصر he used to sleep this was his quailula he was known to do that except one day he chose not to this was the night of the hijra the day of the hijra when he was told to leave he went and he knocked on the door of Abu Bakr Abu Bakr opened the door he said this time he said what is it that brought you out of your house made you walk to me at this time he said ما كماندني تليف and I want you to be my companion in the journey and he took Abu Bakr with him to that journey but ask yourself what gave Abu Bakr that is because of his level of believing in the messenger and living by what the prophet was like and so that's what we need to work to so we can end this title of being from أهلو الحديث أهلو السنة والجماعة follow the set of the righteous those of the most prominent names that are given to them إن شاء الله تعالى we are now going to go into the تفسير كلاس إن شاء الله تعالى أصول العلم والقرآن any question yeah الذين يتبعون يتبعون any other question فضل the third generation it's anyone who lived who lived up to up to the fourth century that's it and the fourth onwards now the linguistic of what حديث what is حديث لنوستيكلي the hadith linguistically is ضدول القديم the opposite of old in other words new إن شاء الله تعالى فضل the third one here what is the third point that I mentioned here ذوق ذوق means senses any sensory whatever like those who believe who make their deen based on dreams or feeling ذوق this feels right are you there it feels right I felt like I had to do this صح the whole religion is based upon my gut feeling this is ذوق and this is something the Sufiya were the most at this is what the Murtazila came with and this is what all the Tawa'a everyone who went against the path of the Prophet ﷺ desires was always their base like in the Sufis ذوق is what they based their deen on ذوق taste feeling and spiritually uplifted me the Murtazila the Murtazila what did they base it on العقل think smart be smart and we have that today فلاخ المعتزل until today those who reject the Quran and the Sunnah based on all what it doesn't make sense logically this doesn't make sense are you with me brothers so the the evidence for them is what العقل so nothing new is what they bring everything was already doubted with before so they only bring those doubts out that the Murtazila already brought the modern liberalist and secularist that you see today they're just regurgitating and repeating what that which the Murtazila already mentioned okay إن شاء الله تعالى we're now going to go into the علوم القرآن