d 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.   Abdullah Ibn Muqtiyah said to Hussein do not do this. May my mother and father be sacrificed to 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.  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.  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؟  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