ذا أحد يريد أن تفعل أنك يعمل لديك right to defend yourself بغير تفصيل without any تفصيل without any if so buts إلا أن كل من يحفظ except that everybody who it's taken from من علماء الحديثي the people of حديث كل مجمعين they are unanimously agree upon on what على استثناء السلطان that the leader is an exception here للآثار الواريدة بالأمر بالصبر على جوله وترك القيام عليه in what in being patient with him his oppression is wrong doings and staying away from going against him so all of the علماء mentioned that the person can defend himself unanimously he said بغير تفصيل no ifs no buts but he said with that being said the scholars are also in an announcement in agreement علماء والحديث كل مجمعين they unanimously agreed upon what على استثناء السلطان that the leader is an exception here that he's not in this discussion للآثار الواريدة بالأمر بالصبر because of all the evidences that have come regarding patients regarding the leader okay i've got one more thing that i want to put forward in terms of this particular حديث and that is that even if we say for argument's sake that this حديث is authentic especially this part about flogging your back and taking your wealth إبن حزم explains how to understand it he said that this isn't talking about when the ruler flogs your back and takes your wealth أنجسلي rather is talking about when it is deserved for example taking your wealth and raising taxes مثل then or flogging your back as part of like a punishment then obey and listen but if he's doing أنجسلي no that's far-fetched والله if you look at the سيق of the حديث it doesn't allow it قلوبه قلوب الشياطين these people look like they're doing something from the religion the حديث mentions they're not taking my سنة as the sunnah they're not taking my guidance as a guidance يعني the context does not support حزمن's understanding not to mention سويت ابنغفل استيقمن وانعمر رضي العان وستهم he said فاسمع وعطي وإن أمر عليك عبد حبشي المدين إن ضربه if he bashes and lashes you just be patient وإن حرامك if he prevents you from the first bit to be patient حتى look what he said وإن أمره وإن أراد أمر ينتقسوا دينك if he tries to say what makes you do and commands you a matter that puts your your your dean down even then say to him سمعن وطاع I listen and obey say that to him but then look what say what they may do in a dean my blood comes before my dean you will beat me back I won't let you get to my religion I want to obey you in this obedience then he said فلا تفارق الجماعة don't go against the جماعة شايت he took your wealth he took your lash your back he took every even came to your religion you still say I'm going to obey you and everything else but this is true والله him I'm going to die I'm going to die and he told you فلا تفارق الجماعة don't go against the the the جماعة okay so you're trying to give off the impression that we listen and obey the sinful muslim ruler شيخل إسلام إمتمية actually puts that into context and I've got a statement from him that says or that he established there is no listening and no obeying to a sinful ruler except in that which is obligatory or recommended we covered this a little bit before when we talked about different types of rulers it looks like he's gone against what you're saying okay how'd you like to say that again I want to mention that شيخل إسلام إمتمية if he goes against نصول صلوحيين every alim must do this with him if he goes against the kitab and the sumna and he goes against the جماعة of the umma his statement is going to be rejected and we're going to take the Quran and the sumna and anyone who knows me knows I love شيخل إسلام إمتمية honestly is one of the people I would say if you have to blind follow someone blind follow him but I wouldn't I wouldn't I wouldn't tell anyone to blind follow anyone he's a great Imam in my heart and mind I truly love this man I've spent my life I've spent my life reading his works quoting him like a lot with that being said if شيخل إسلام إمتمية goes against the evidences خلال صدنة his evidences his statements will be rejected simple as so every time I'm going to mention this to you and everybody who's watching needs to remember this that all you're bringing to me is full answer and full answer and these are imams لا شك ولا ريب but their statements are not a proof قاعدة is كلام العلمات يحتجوا لها ولا يحتجوا بها the statement of the scholar requires evidence it can't be used as evidence that being said شيخل إسلام إمتمية his كلام still has a response but that's what I'm going to say to every person you bring just so the people become used to this way of answering the response to this is that شيخل إسلام إمتمية is كلام from the ظاهر from the apparent when we look at it okay and what you just brought it does seem from the apparent that it might be supporting what you're saying but this imam he's not just got one work he's got other works he's written other books he's written other stuff elsewhere so let's take this statement of his to his كتاب أسياسة شلائية في إصلاح الراعي والراعية إمتمية explains that this statement of his means what not obey the hakim in other than justice في أخذي حقوق الناس when he takes the people's rights unless we become إلا بعد التأكدين after we are firm and we know we're sure that it's not ظلم what do you sorry you're gonna have to unpack it the statement of شيخل إسلام تيمية that you brought and you transmitted is a is a statement of his in his مجرور for tower the 29th volume paid 196 okay إبنه تيمية he said الإيمام العدر the just leader yeah تجيبو طاعته it's obligatory to obey him okay فيما لم يعلم that which is not known أنه معصير that is not a معصير okay وغير العدلي the one who's not just yeah تجيبو طاعته that which is obligatory to obey from him is what فيما علمة أنه طاعته that which we know it's obedience كالجيهات okay that's the statement of شيخل إسلام إبنه تيمية that statement shows if the leader is a just leader we by default what he commands us we know it's gonna be justice and fairness and it's taken from the Quran we obey him in that as long as it's not a sin we obey yeah unless we're not sure we're sure that it's a sin but other than that by default because he's a just leader because he's a righteous person he's gonna command us that which he knows is in line with the Quran the one that's not just we are not going to take what he says straight away we're gonna put it towards the Quran and the Sudaner and verify it if it is we'll take it and if it's not that's what شيخل إسلام تيمية says and he expanded on that in his كتاب اسياسة شرعية he says قال العلمة نزلت الآية الأولى في أولات الأمور عليهم أن يؤد الأمانات إلى أهلها وإذا حكم بين الناس أن يحكم بالعبد ونزلت سانية فرعية من الجيوش وغيرهم عليهم أن يطيع أولات الأمر الفاعلين لذلك فإن قسمهم وحكمهم ومغازهم وغير ذلك إلا أن يأمر بمعسية الله فإذا أمر بمعسية الله فلا أطاعت لما خلوكم في المعسية الخالق so that's what he mentions رحم الله تعاله في كتبه سياسة شرعية في المعسية الخالق في المعسية الخالق أن نظر at the leader حسنا إذا كتبه هو فقط فهي محاول فهي تأخذت محاولة حسنا وإذا ليس فقط فهي يجب أن نفهم محاولة أين يأخذها أين يأخذها ومعسية حسنا حسنا فنحن نتحدث عن the first أو ليس the first but one of the main points that these people bring forward which is basically that these are hadith apply to the one who's ruining by the book of Allah and the son of his messenger صلى الله عليه وسلم the other thing they say is that all these hadith that you mentioned they apply to the Khalifa to the Muslims they don't apply to the to the leaders of these different countries the different Muslim countries the different nation states that we have today so that's the topic that I'm going to go into next and the first thing that they bring forward is the pledge of allegiance is not valid to more than one ruler for the Muslims according to the clear text and the consensus that they're bringing therefore it becomes clear that the rulers that are present today are not considered rulers according according to the and I've got a statement for Imam and I'll waste a little bit long so forgive me I'm just going to read it out the scholars have agreed and this is where the اجمع comes the scholars have agreed that it is not permissible for two caliphs to be appointed in the same time irrespective of where the the Islam was widely spread or not and Imam al-Khalamein who is al-Jawaini wrote in his book الإرشاد Our Companions are either scholars in the Shafi'a Madhab said that it is not permissible for two people to be contracted as a as a Khalifa at the same time you're right سيبن نوي رحب الله I did mention that in his كتاب شرحه صحيح مسلم he did bring it اجمع he says والتفق العلم على أنه لا يجوز أن يعقد لخليفتين في أسرد واحد سواء التسعة دارو الإسلام أم لا وقال إمام الحرمين في كتابه الإرشاد قال أصحابنا لا يجوز عقدوها للشخصين قال وعنده أنه لا يجوز عقدوها للثنين في صقع واحد هذا مجمع من عليه وانا هو not the only one who transmitted اجمع وانا الامام ابن حزمن transmission اجمع عن سواء عندما هتا في his كتاب مراتب اجمع بايد 124 he says والتفق والتفق يعني these scholars have unanimously read upon أنه لا يجوز أن يكون على المسلمين في وقت واحد في جميع الدنيا إمامانين لا متفقان ولا متارقان ولا في مكانين ولا في مكانين واحد and he's not the only person who transmitted that أبو رمام القرط برحمة الله he mentions أن اجمع عندما سأل أزواء رحمه أم الله and the evidence taken اجماع is taken from الحديث in صحب مسلم من حديث أبي سعيد which is إذا بوي خليفتين فقت الأخرى منهما الحديث in صحب مسلم من حديث أبي سعيد وقدرد if two people are given بيع then kill the last one who tries to come so that does that's your argument yeah does that not apply now we've got two Khalifas at the same time what the Khalifah of this Muslim country the Khalifah of this Muslim country okay now what I want to try to respond to إن شاء الله تعالى is this إجماع that you brought I'm not going to deny there is an إجماع and this is sure good like in the إجماع is in two ways the first one is if the Muslims have one we liar one person in charge yeah then we're not going to give بيع to more than one there's one one Khalifa to the album he's in power and everything then anyone who tries to come and after he will be fought against there's one and but that's in opposition to when it's already happened that there is what it's already taken place that there is what is known as تعدد الولايات there's many states many يعني every body is خرف then at that point everyone has the willaya they judge it شيخ الإسلام ابن تيمس says that he says أما أئمة الفقهة فمدهبهم the مدهب of the فقهة is what أن كل منهما that every one of them ينفذ حكمه في أهلي ولايته كما ينفذ حكمه الإمام الوحد that each state their leader and he runs his place just the same with the الإمام الوحد the one by himself would do that he does it himself و أما جواز الأقدي لهم بالتداء but initially لأ كل of this بي فهذا لا يفعل مع التفاق we can't do that when there's an agreement مع التفاق الأمة when the أمة or you all agreed upon it we're not going to allow all of this to happen to happen و أما مع تفرق مع تفريقة يا but when the أمة are dispersed and scattered and this agreed and different فلم يا عقيد كل من الطائفه تيني الإمام إيني if there's all that difference that's what happens but if they're all together و أما مع تفريقةها فلم يا عقيد كل من الطائفه تيني الإمام إيني then the issue becomes a different story also this issue again the second response I want to give you is that if this is talk this إجماع that you're mentioning and the حدي that you're mentioning it's talking about حالو الاختيار and I already spoke about that it's talking about the time the ruler is being chosen we have the choice not after it's happened it's established and I want to bring you a statement of إبن الوزير اليماني in اس كتابع العواصف والقاصف okay I've got many statements from him that same and he says و ملّم يفرّق بين حال الإختيار والإضرار فقد جهل المعقولة والمنقولة the one who can't distinguish between the times of choice when you have a choice and the times when you have no choice then that person is ignorant about what's common sense and what is textural based so you have to really know حالة ولاية بالتغلب والقهر is different from حالة الإختيار حالة الإختيار yes we do that we have a choice okay we bring the all the umma to one but if this is حالة القهر والغلبة we have we we we there's no choice and محمد عبدالله I have mentioned that as well he says أئمة the scholars are مجمعونة من كل مدهب all the scholars are unanimous the agreement على أن من تغلب على بلد in oh بلدان somebody please بلدى بلدى بلدان لو حكم الإمامي في جميع الأشياء ولولا هذا and if that wasn't the case مستقامة الدنيا إلا أن الناس من زماني طويل قبل الإمامي أحمد before إمام أحمد إلى يومنا هذا there's been cuts off people look at عبدالله ابن الزوبير he was controlling every except sham sham wasn't under his the people of sham they got their own they've got their own which was which is معاوية ابن يزيد he died marwan and the hakem took over and that عبدالماليك ابن الماروان عبدالماليك when i broke up from عبدالماليك زوبير and he fought him and he took the lands back but everybody's gonna listen to the leader at that time so this actually happened at the time this happened of course he did of course he did علي ابن أبي طالب علي didn't have the control of sham right remember معاوية didn't give it to him so even علي ابن علي ابن أبي طالب he no one would deny that he's not a caliph and that happened at his time that he didn't have control over the entire ماذا قصة وبصيرة أبو بصيرة he cut off from the prophet علي صلى الله عليه وسلم he didn't cut off from the prophet but remember صلى الله عليه وسلم the contract of حديبيه you know the story قريش سوهيل ابن أعمل came to the prophet علي صلى الله عليه وسلم and he said يا محمد one of the contracts that we one of the terms in their contract and articles in their contract was what anyone who takes Islam should be brought back to قريش and so he said okay the prophet said I agree to that and then he saw his son أبو جندل sitting amongst the people he said send my son over the prophet said about Abu Jendal was there way before the contract now he said فهو أول أمان أخاصي مقبيه he's the first person I'm bringing in the contract so then the prophet told أبو جندل stand up go with your father سوهيل امان عمرين سوهيل امان took his son أبو جندل went to sneaked away from his father ran away but he knows he can't come to come he can't come to Medina because the prophet already has contract with قريش what's the contract with قريش the contract that he has with قريش is that he's not going to so the prophet has contract with قريش because anyone who takes Islam he's going to return them so أبو جندل knows that if he goes to the prophet the prophet is going to have to return him right because the prophet المؤمنون عرش وروت him the believers is upon their conditions so أبو جندل that's what happened to him and then after أبو بصيرا joined him who also came to the prophet after the contract the prophet said I can't do anything for you الله he does nothing I can do for you the prophet said بيس عرو حرب this man الله he knows how to fight if he was to only find someone to help him and then أبو بصيرا has been been أبو بصيرا he went and joined أبو جندل and they created their own state over there at the time of the prophet صلى الله عليه وسلم so the prophet صلى الله عليه وسلم had a state in مكة and they had their own they were not under the prophet عليه الصلاة والسلام this is the most elder the scholars take from قضية قضية قضية قضية قضية قضية and the people who are under yeah the prophet doesn't he doesn't control them even when قريش came to him and said what about what's happening محمد لوك وهذا and then and then I send them back to you guys so this huh because these nation states actually happened at that time hey so so this is a concept and the scholars they took it from them also I want to mention a statement of شق بن عثيم رحم الله because some the other party they they claim that they love شق بن عثيم and they follow him شق بن عثيم he says when he's رحم الله explain in the كتاب شرح الممتع he says وقوله the Imam when he said الإيمام he said هو وليه الأمر الأعلى في الدولة it's the leader of the country ولا يشترطوا it's not a condition أن يكون إيماما عاما للمسلمين it's not a condition فإتبه the leader for all the Muslims لأن الإيمامة العامة انقرضت من أزمنة متطاولة it stopped a long time ago الإيمام الأعظم that stopped a long time والنبي صلى الله عليه وسلم قال أن نمفق سره سر اسمعوا وأطيعوا ولو تأمر عليكم عبدون حبشين فإذا تأمر إنسان إذا كان شخصاً يجب أن تأمر بشكل لعن بشكل لعن صار بمنزلة الإيمام العام هو يبدأ مثل الإيمام العام of that بشكل لعن مثل باكستان أو بانلداش أو سمالي هذا شخص هو الإيمام العام of his لعن هيه وصار قوله نافذر and his statement is executed and it's done وأمره موطاعاً and he's obeyed ومن أهد أمير المؤمنين عثماني عثمانين والأمة الإسلامية بدأت تفرق يعني ومن أهد أمير المؤمنين that time of أمير المؤمنين هو عثمان معفن from his time شيخ محمد صالح عثمين يسين from the time of him عثمان نعم the مؤمن started to become divided فبنوز زبير for example he was controlling في الخجاز وابنو مروان في الشام والمختار بنو عبيد في العراق هنالك بلها بها فتفرقت أمه وما زال أئمة الإسلام يدينون بالولاق والطاعة لمن تأمر على ناحية every passing he's saying would give bay'at today one in the land and obey and listen to him وإن لم تكن له الخلافة العامة even if you have the خلافة عامة وبهذا نعرف ضلاء لناشئة نشأ التقول and that's how we know the misguidance of those new youngsters coming up say what inola إمام للمسلمين for the Muslims اليوم today فلا باعة ليحدين there's no باعة for anybody نسأل الله اللعافية we ask Allah for help and aid and support he's الولاق دي إمرا عثيم إنسان I don't know are you read هؤلاء أن تكون الأمور فوضى did they just want everything to be corruption chaos عناكي ليس للناس قائد يقودهم do they want the people to have no one controlling them and running their affairs are you reading and you college we're saying this statement if they die من غير باعة without giving any pledge of allegiance فإنهم يموتون ميتة جاهيلية they're going to die the death of جاهيلية والعيض بالله لأن عمل المسلمين because the Muslims their act and their doing was what منذ أزمنة متطاويلة for a very long time was what على أن من استول على ناحية and if a person takes a portion a particular land من أن وحي وصار له الكلمة and if he his voice and his statements take power and strength he's what فهو إمامه فيها he's a leader so this is the statement of a great Imam شيخ محمد أمو صار حلو يتيمين شيخ محمد عبدالله حاجم ميتة إجماع إنه مسألة and this إجماع that you're mentioning I said it's حالو الإختيار حالو الإختيار at the time of choice and also I gave the other issue which is إبلو تيمي رحمه الله إتعالى that this if there's one ولاية one حاكم we're not going to give more than that we're going to stay away from it the إجماع is applying to that okay but like if there happens we took place which it has happened now and we're facing reality are we going to tell everybody just don't have any leader just sit back okay and corruption and chaos is going to happen and to further strengthen your point you actually brought an example of actually happening at the time of the Prophet صلى الله عليه وسلم and not just even now even this time of the Salaf I just saw even who is controlling حجاز and Ali as well بنو مروان and مروان بحكم was controlling Sham and مختار بنو عبيض was controlling Iraq and the Ummah was divided at that time اينا yeah I know what you would deny that these people were not أخلاف okay I think that's pretty comprehensive if you want to view but I still have to bring their arguments just so we can go through each and every one of them they say there's a حديث that supports them in this argument we're on the same kind of topic here that this is now talking about listening and obeying and how not just the but even the the obedience and the listening to the Muslim مولا is not valid if it's different خلافات in different places okay they say the Prophet صلى الله عليه وسلم said you will listen to the great أمير تسمعوا للأمير الأعظم and the fact that the Prophet صلى الله عليه وسلم used الأمير الأعظم here the أعظم here suggests that it's the great إمام I.E. there's only one of them and there's only one خليفة what do you have to say about that so I'm going to respond to this from three directions إن شاء الله I'm in three ways the first one is I want to mention the most sourced I mentioned before يا يلدي الأمان وأطيع الله وأطيع الرسولة وأولي الأمري منكم it was general I remember I focused on that issue yeah yeah yeah إن قواعد I was trying to make sure this matter is understood أولي is a نكيرات وظيفة so it shows عموم so it's not it's all leaders it doesn't matter whether it's general or specific it doesn't matter also منولي علي والين again it's a نكيرات I mentioned that and it shows generalization so I mentioned all of those evidences and I tried my best to show you that this is general so those also the statement of شيخ ولسلام came in that I just mentioned which he said و أما أئمة الفقه فمدهبهم they the أئمة الفقه they have his own أن كل منهما that every single person who runs a يعني a a state and يعني has a portion of land ينفو الحكمه في أهلي ولايته that place he controls that his commandments and his rules and everything applies there no problem كما ينفو الحكمه الإيمام الواحد just like the same way as one إيمام okay that's the second response the third response and I and I want this to be to really be there which is I'm not going against the statement of the حديث based on what it's شيخ ولسلام to him his statement because this part of the حديث which is لإيماء لأمير الأعظم is ضعيف in the إسناد is سلام إبن أبي سلام okay and he's مجهول الحال حافظ من حدر he said مجهول in his كتاب تخريب التخريب وما تقريب التهديب إنس كتاب تخريبه التهديب he says that he's مجهول الإيمام وإذهبي ويسال about him he is ليس بحجة he's not a proof the second thing is that this أصد حديث the أصل of the حديث original حديث where it says تسمعوا للأمير وإن ضرب ضحرك واخد مالك like that is actually found in صحيح مسلم but that word الإيمام الأمير الأعظم للأمير الأعظم that wording مسلم أفويده and he chose not to bring it and the reason why he did it is because على ضعفي هدي زيادة this زيادة is ضعيف according to him okay and the fourth response I want to give to you is that if we even take the حديث to be صحيح مساحي no problem it's still صحيح the fourth response I just add on is that why don't we say the أمير الأعظم here is referring to the إمام the أمير of that particular country he might have a vice president it could be referred to the أمير الأعظم of that of that particular land why does it have to be all the مسلم lands because every دولة من الدول they have somebody who's the main high person then have ministers and okay I have to again bring it up the same state of the إمام نووي which we bought before I have to go through it again because they also bought it in this particular issue and I'm just going to repeat the statement he says the meaning of this حديث so he's explained the حديث in صحيح مسلم talking about أبين the the مسلم مولا he said the meaning of this حديث is that it's not permissible to rebel against the خولة فا due to their ذوم or فسق and the bit that they take is that he mentioned الخولة فا and they say because he said الخولة فا he's just talking about the خليفة to the مسلم because he used the word خولة فا that's something that he used that's not good you know it's not the it's not right that now we didn't just say I'm talking only about the خولة فا because at this time they were خولة فا right there wasn't these states like that we have today like this in the way we have it today even though there was يعني every place there was cut up the way it's cut up today is more than it was at that time so there was a person who would control يعني many lands okay also the word خولة فا الامير وريول أمر it's all interchangeably used so just because the word خولة فا is used it doesn't only mean that it's referring to the one that is obeyed alone ولي ذلك الشيخ ولي سام تيمي statement that I just brought right now he didn't use the word خاليف or خولة فا if you look at the statement or شيخ ولي سام تيمي I mentioned he mentioned الإيمام الواحد that's what he said and I see there's a big difference between the two so the word خاليفة doesn't just mean this is very important it doesn't all mean it doesn't only mean the خاليف to المسلم mean the one who has control over every single Muslim land that's not the word otherwise you'd have to say علي was not a خاليفة ايه نعم you would have to say علي is not a خاليفة as well okay okay perfect and I want to go on to something else which is now in the book الفصل by إبن حزم he attempts to reject the أحاديث that you bought regarding patience towards the oppression of the sinful ruler and he does this in four different ways so I'm going to go through each one I'll go through the first and you can respond I'll go through the second و هكذا the first thing that he says in this in this book is that there's an آي نقلان that says that actually contradicts this methodology of being patient upon his oppression و تعاونه علي البيل و تقوى ولا تعاونه علي الاثمي و الأدوان it says that we should cooperate with each other upon بر and تقوى upon righteousness and piety and we should not cooperate with one another upon sin and transgression and the reason why he's bringing this is because he's saying that if you're patient with the ruler's oppression then you are cooperating him because you're helping him in his sin and transgression and therefore you're going against this آية first of all who's the person you're quoting here إبن حزم in الفسل okay let's talk about who إبن حزم is okay إبن حزم many scholars have spoken about his عقيد and his belief and they considered him to be from the متك الليمين especially in the issue of ألس ماء و صفات some scholars have even reached a level of say when it comes to ألس ماء و صفات that he's a jihmi لم ي منشن و إبن تيمي سألين باهم إنه عقيد الأصفحانية page 76 إبن تيمي يسد وقد قاربهم في ذلك من قال من متكلمة الظاهرية كبن حزم أن أسماء الحسن كالحي والعريم والقدير بمنزلة أسماء الأعلام التي لا تدل على حيات ولا علم ولا قدرة وقال لا فرق بين الحي وبين العريم وبين القدير في المعن أصلا ومعلوم أن مثل هذه المقالات سفصة في العقليات وقر ماطة في السمعيات شاكول إسلام إبن يتيمي إبن حزم بإشوف الإسماء والصفات وقال إنه من المتكلمة الظاهرية وقال وقال إبن حزم دلالله تبارك وتعالى أسماء أمجرد أعلام فقط أسماء أسماء أمجرد كأهل السنة أعلم باعتبار دلالات وأصافهم باعتبار دلالات عالى المعاني أن كل name الله تبارك وتعالى لديه يعني أنه يأخذ العرب لذا أنه لا يؤمن إبن يتيمي يقول أنه هناك دفع بين الحي والعليم والقدير أنه لا يؤمن أن there's أي دفع بينه فقط أسماء إبن يتيمي وقال هذه هذه مقالات سفصة سفصة سفصة صفصة في العقليات وقر هذا فقط مقالات باستخدام إبن كثير في البداية في النهاية في المساعدة 15 مقالات 796 قلت عنه والعجب وكل العجب فسيدي كل فسيدي هو أنه كان ظاهريا في الفرور في فق هو ظاهري لا يقول بشئ من الأقيسة لا يستخدم أنالجي لها جاليتي ولا غيري لا يستخدم أي طبع قياس لا إبن القياس هي دلالات right قيلا قياس قياس قياس قفي إبن حزم لا يؤمن في فروح في فق but guess what وهو الذي وضع عند العلماء وأدخل عليه خطأ ونكبيره في نظره سكول هو قرار بهذا الأشياء عن ما he said about it وكان معه هذا مع ذلك من أشد الناس تأويلة تأويلة في باب الأصول لكنه يأتي معه عقلي وهي تأويلة عندما يأتي أصول لأنه وقت تضلع أولا من علم المنطق لأنه يستخدم علم المنطق ويأتي منه محمد ابن الحسن المذ حجي هذا هو يأتي من الكناني القرطبي وإبن ماكولا وإبن خليكان رحمة الله يشهد ذلك لذا إبن وحزمن as a person that you have to understand ويأتي عن شخص that this call is considered to be from the متأكل ليمين okay he's from the متأخين by the way so just do these terms in English as well just for the people he's from the متأكل ليمين meaning he's يعني and okay so he first of all I need you I need you to understand that point who we're dealing with here so and the متأخين mean the late this is not for the time of the sell-off no I already mentioned this is not a sell-off issue this is late so we still respond to him inshallah at each point he brought that's the first one you said he used the eye وتعاود وعلي بري وتقاو وعلي تعاود وعلي إتمي ولعود one so the حجة that he's using to go against oppressing مسلم ليدة is this and even said that in his كتاب الفصد اما فصد he says وَسَّمَاحُوْ لَهُ بِأَخِدِ الْمَالِ وَضَرَبِ الظَّهْرِ تَعَوْنَ الْعَالِ إِتمِ وَالعُدُوانَ يعني أس لأ in him take people's wealth and lash people's backs is basically helping him in crimes we're helping him in إثمن عودوان sin we're helping him in transgression that's what he said okay so you want me to respond to the first point yeah first point then we'll go on to the second point and we'll go on that out because the first point okay I'll go on to the second point and show that it's similar so I can one time you're right the second argument he brings is that the there's an obligation of commanding the good and forbidding the evil which of course you've mentioned before so yes it's using this general kind of argument general evidence and therefore we have to and it necessitates us to encounter of the hacking for his oppression and not just to remain so you're saying okay the response to this these two let's do it together okay go on it's easy that way so we're going to respond to him in شاء الله in a few ways in شاء الله the first one is those evidences that he's mentioning التعاون على البر وتقوى ولا تعاون على الإثمار العدوان الأمر بالمعروف أنه على المكر that he's using are general evidences and the evidences that is telling us to be patient upon the oppressive مسلم ليدنا are specific the قاعدة is what والخاص to مقدم على العام the specific is given precedence over the general text that's the first response the second response to the first two points is that if it happens okay that we can't take the we don't take the تخصيص or we can't specify if you say no no no no we can't specify sorry okay then we can't implement the ones that he's bringing on the table إبنة حزمين which is going against oppressive muslim leader because إنكار المكر that he's pushing for إذا ترتب علي مكرون أكبر واجب تركوا إذا إبنة إبنة سيأتي about إبنة أكبر إبنة then what's obligatory upon us is to leave it leaving of obeying the oppressive مسلم ليدا what comes from that أكبر إبنة comes from that أهل العلم he mentioned that and I already mentioned the statement of أهل العلم إبنة أكبر رحمة الله the statement of أهل العلم بيبنة عبدالبر and the statement of إبنو القيمن يسكتاب أعلام المواقعين the third response I want to give to this one is what أهل السنة والجماعة are مجمعون unanimously in agreement upon what شهد that we listen and we obey the oppressive مسلم ليدا they are right and the إجماعة that I mentioned the 33 Imam's that was إجماعة قطعية I already mentioned it it's a إجماعة that was stated by all of those Imam's and the إجماعة القطعية الدلالة لا يخصص ولا ينصخ it cannot be specified and it cannot be abrogated you have to remember that if I bring you إجماعة which is قطعي a clear consensus you can't specify my consensus you can't nor can you abrogated I'm going to bring you the statement of ألمام الغزالي and it is كتاب المصطصفة ألمام الغزالي he says الثالث دليل الإجماعي ويخصص به العام لأن الإجماعة الإجماعة قاطع لا يمكن الخطأ فيه والعام يتطرق إليه الإحتمال ولا تقض الأمة في بعض مسميات العمومي بخلاف الموجب العمومي إلا عن قاطع بلغهم في نسخ اللفض الذي كان قد أريد به العموم أو في عدم دخول تحت الإدارة الإرادة عند دفل العمومي والإجماعي أقوى من النص الخاصي لأن النص الخاصي محتمن نسقه والإجماع لا ينصخ فإنه إنما ينعقد بعد قطاع الوحي إجماعه قلت لا يمكنك تخصيصه ونستطيع أن تفعل ماذا إجماعه إجماعه لا يوجد إجماعه لا يوجد إجماعه إجماعه لا يمكن أن يكون ماذا لا يمكن أن يكون إجماعه يبقى جنول المسؤول إبنو قدامه قلت في روضة الناظر قلت إن الإجماعه قاطع والعام يتطرق إليه الإحتمال وإجماعهم على الحكم في بعض الصور العمي على خلاف لا يكون إلا عن دليل إن قاطع بلغهم في نسخي لفضي إن كان أريده به العموم أو عدم يدخولي تحت الإرادة عند ذيك للعموم هذا ما يجب أن يكون المسؤول قلت The fourth response I want to give إن شاء الله وإن شاء الله which is The كلام of the صحامه Many of them which I mentioned is what to be patient upon the oppressive Muslim leader like عمار الخطاب who I mentioned أبو مسعود in البدري who I mentioned right عبد الله إبن مسعود who I mentioned عبد الله إبن عباس who I mentioned all of those people said to be patient upon the oppressive Muslim leader are we going to leave those صحابة and take the كلام of إبن حزمن of course not whose understanding do we give presidents to فهموا صحابة مقدمون على فامي من بعدهم the understanding of the companions is given precedence over the understanding of anyone who comes after now The third argument إبن حزمن brings forward is the well-known principle which you've actually mentioned before in this podcast there is no obedience to the creation while disobeying the creator and therefore he says again you can't disobey الله in terms of enjoying the good and forbidden evil and therefore you can't remain patient upon the creation's oppression okay by the way this is not restricted I want you to the leader يعني the issue of لا طاعة لمخلوق في معصيتي الخالق this goes to the leader and other than the leader so so here there is no difference between sorry sorry there is a difference between and this is I think إبن حزمن is a mistake and this is where many people are you know using this and they they don't they don't understand is there is a difference between doing the sin in which the leader is asking you to do huh okay and the sin of the leader that he's doing onto someone else by lashing them and taking their wealth without any legislated reason or oppressively yeah those are two two different things so let's just say the ruler is commanding you to drink alcohol that's when this principle is correctly applied you do not obey him in that because Allah said you can't drink alcohol and there's no the other one is the leader is doing a sin onto someone else by taking their wealth for example or lashing their back بغيري حق and I there's two I don't see how those two come together and I'm I'm I'm I'm I'm I'm I'm I'm Allah I mentioned something I transmitted this statement before and this statement even حدر and brings it in his كتاب فتح الباري and he kind of affirms it well he does affirm it in the fifth volume 124 also even when there is initial statement you can actually find it in his كتاب اللي فلاف على مدهب العلم the seventh volume page 248 where he says وهذا يقول عوام أهل العلمين إن للرجل أن يقاتل عن نفسي أباسك يدفن himself وماله وأهل his family and his wealth he can وإذا غلما إذا أبرك is intended for him للأخبار التي جاعت عال رسول اللي صبعاللسه because of the evidences that have come from the messengers عاليصاله سلام لمتخص وقت وقت وقت وقت has it specified a time at another time ويحالة وحالة not one situation over another and you can always defend your wealth defend your family if someone wants to oppress you and wrong you because of the evidence that have come from the Prophet he said then look what he said إلا السلطان it goes back to what you actually said before when we bought أداش عديدين إلا السلطان فإن جماعة أهلي الحريد لأن الناس في الحريد كان المجمعين على أنما لن يمكن أن يمنع نفسه وما له إلا بالخروج على السلطان ومحاربة إنه لا يحارب أهل الحريد أهل سنة على أنما لن يمكن إذا لم يكون ممكن لدي شخص أن يمنع منهم من الجول because of the oppression that comes from the leader وضل وتركوا قتالهم والخروج عليهم ما أقاموا صلاة أزلونا زي establish the prayer so this is not a difference of opinion it's an instrument I want to mention he mentions the instrument فإن جمعت أهل الحديث كالمجمعينا أي نعم Do you know when Imel Hazmab bought this argument he was actually saying he was talking about the ruler commanding you to commit the sin right? just to clarify because I think the way I phrased it actually I mentioned to forbidding the evil and how you can't forbid the evil but that was something that I added onto that the final argument he pushes is the fact that all of these that you mentioned about having patience upon the oppressive Muslim ruler he said all of them are abrogated because of their eye and sort of if two groups from among the believers should fight then make settlement between the two and this is a key part but if one of them oppresses the other then fight against the one that oppresses until it returns to the ordinance of Allah so he's saying now the ruler is oppressing the people he's ruling over and we've been commanded to fight him in his oppression and therefore this ayah takes precedence and abrogates all of the other hadith that you mentioned previously ابن حزم رحمه الله تعالى he claimed نسخ I don't know I quote it about humble opinion anyone who preceded him in this issue of saying that he's abrogated I don't know anyone before him so if anybody comes across he'll share it with us but according to my humble knowledge I don't know anybody who preceded ابن حزمه in claiming نسخ I don't know it and me negating it doesn't mean it doesn't exist I just don't know I tried my best I looked everywhere I looked to every single reference I could look into every شروح of hadith that my hand can grab I tried my best to find anyone who preceded ابن حزمه in it I said preceded him in it if you find anyone after him that's the different discussion I'm saying no one preceded him in it no one came with this before him I don't know and again you're taking the statement of a متأخير also this goes against that which is متقررون أصولية that which is established in أصول الفق which is what you don't go towards نسخ unless there's two conditions present the first one is عدم إمكاني الجبن you can't bring the two evidences together if you can't bring the two evidences together that's the first condition قعيدة is صاحب المراقي said to bring them together is obligatory first that's the first step so if you can't bring them together then you go to the second which is what okay historically which one came first you look at the these two conditions are absent in this discussion we can combine the two evidences we can bring them together one is general one is specific and also which one came first and which one came last إبن حزمك can't prove it to anyone other than him so his claim of نسخ an abrogation it's very far-fetched and it is not in line with it is not line with what we have the consensus the إجمال that I mentioned it's not in line with any of that I think that issue of reconciling everything between this is general and this is specific to the ruler I think that's really important because a lot of the people who represent or who believe and hold the position that I'm representing they actually bring statements and they bring videos about how رضولم is wrong and oppression is wrong and they're using these which we agree with of course we're not denying that oppression is wrong but then they apply it and they don't understand that we have a general ruling and we have a specific ruling for the hakim okay حسنًا ، أردت أن أذهب إلى ، و أيضًا ، أريد أن أقوم بعمل إبن حزمنة مع أمام عمام النوي رحم الله تعالى عندما يأتي إلى حديثة الحديثة من اليمانية ، وهي أن يكون بعد عامة لا يهتدون بهودية ولا يسترنون بسنواته حديثة الحديثة من سحر مسلم ، ناوي قلت شيء جميل ، أريد أن أضعه إلى هنا ، إن شاء الله تعالى وهذا هو أنه قلت ، و في حديثة الحديثة ، في حديثة الحديثة هو ما؟ هذا لزوم جماعة المسلمين ، أن يبقى مع الإمام الذين يقومون بعمل الإسلام ، و إمامهم و الإمام المسلمين و وجودوا بطاعة أبيهم ، أنه يوم بطاعة أبيهم ، و في فسق ، حتى أنه يستغرست ، إذا أنه يقوم بعمل أبيه أو يفعل ، و أعمل بالمعاصر ، من أخذ أموال ، أنه يحصل على أموال بهم و غير ذلك ، و other than that فتجبوا طاعته في غير معصية ، و it is obligatory to obey him other than sinning هذه تمرضة نِمام وِنَّويتِ, شهاية الاميد because we need to go back to those great scholars and look at their statements and understand the reality of the issue now لدي أي لية جزيء، أن Shall we put a number ofölур might has been can be considered in the previous section and again, it goes back to whether we can whether these one could be apply to the one who is the Imam of all the Muslims or the خليف all Muslims or whether it also applies to the nation-states we have today عندما إمام أحمد رحمه الله was asked about the meaning of the hadith whoever dies without an Imam dies a death of ignorance and again the word here is used by Imam it's not a Khalifa he replied the Imam is the one who all the Muslims are gathered under and I think the previously you said Sheikh al-Assama even to me he also didn't use the word Khalifa but he used the word Imam إمام أحمد is now saying that even then the Imam is the one who all the Muslims are gathered under again this is a doubt that they put forward to basically say that it does not apply to the rulers we have today it's only for the Imam that all the Muslims are gathered under again I want to say إمام أحمد the scholar I agree إمام we admire him we love him but أحمد's statement by itself is not a Hurjah it's not a proof in and within itself the Hurjah is the Qur'an and the Sunnah again we always have to remember that remember that always you can see you bring me shubha after shubha you're not bringing me any Adillah from the Qur'an or the Sunnah it's always statements in books or statements from the scholar whereas you spent about two hours going through the Qur'an and the Sunnah but with that being said we still will respond to أحمد رحم الله تعالى داسل this statement that you're mentioning of إمام أحمد إبن حبل أبو بكر إبن الخلال narrated in the Kitab of Sunnah the first volume page 80 that أحمد إبن حبل was asked about the hadith من ماتا وليس له إمام مات ميتة جاهلية so أحمد يسأل إمام عناه what does it mean and إمام أحمد رحم الله تعالى he said تدريم الإمام do you know what the Imam is he said الإمام الذي يجمع المسلمون عليه it's the one that the Muslims are under him he brings the Muslims together كلهم all of them يقولوا they all say هذا إمام هذا معنى they all say that he's the leader so based on that they are trying to say is there is no ba'a for these leaders because the people are all of them are not under them so in the way I'm going to respond to this إن شاء الله تعالى is in the following way the first way I want to respond by saying is that we already spoke about the permissibility previously we just spoke about it the permissibility of the nation states yeah we did we did mention that so if it happened إمام أحمد رحم الله mentions an opinion opposing that his statement will be rejected because the evidence is where the evidence is where the proof and the evidence is يعني we're going to take the one who has the حجة and the دليل okay but with that being said no أحمد محمد اسكرام رحم الله تعالى is not like that and he would not رحم الله تعالى go against the متقد أهلي سنة when he himself is إمامه إمامه في السنة the second response I want to give is that أهلي إمامه أحمد I already brought his statement in which he mentions in this كتاب أصول السنة the permissibility or the validity sorry of the بيعة الحاكم المتغلب I mean the validity of the leader who takes by force I mentioned it and he even mentioned that anyone who opposes that leader is an innovator أحمد رحم الله عليه وسلم من خرج على إمام من أيمة المسلمين وقد كانوا إجتمع عليه وأقروا بالخلافة بأي وشن كان بالرضة أو الغلب فقد شق هذا الخارج عسى المسلمين وخالف الآثار على رسول الله عليه وسلم فإن مات الخارج عليه مات ميتة جاهلية ولا يحل قتال السلطان ولا الخروج عليه لأحد من الناس فمن فعل ذلك فهو مبتدع على غير السلطان أحمد أخبرت ذلك قبل وقد إجمع وإجناع رحمه الله تعالى أن أحد يذهب against مسلمين ومسلمين يأتيون معه ويأتيون لهم خلافة إذا كانوا بطريقة ومساعدة with him أو إذا كانوا بطريقة ومساعدة ذلك المسلمين وماذا شق هذا الخارج عسى المسلمين وماذا وماذا وهو ساهدينه سالحة أحمد جلسا جلسا بجميع مسلمين ومسلمين المسلمين يشارفون يشارفون قدما سأتراحه إن شاء الله الثانية أن أعطيه إن شاء الله هو أحمد أحمد إذا عزق أيضا من بيعة عزق خرم أحمد عزق عزق خرم لكوري يقول أبو يعلى أبو يعلى فيه يكتاب الحكام السلطانية فقه محمبلي يقول وقد أوم أحمد أحمد يمره بشكل جيد إلى إبطال الإمامة بذلك في رواية أب الحارث أحمد يمره أنه مفتاح الإمامة في الرواية أب الحارث في الإمام يخرج عليه من يطلب الملكة فيفتتين الناس فيكونوا مع هذا قوم ومع هذا قوم مع من تكونوا الجمعة أعني أخبرين واحد يأخذون بيع from the people and the people become tested in this so who is it going to be with is it going to be with this one or is it going to be with this one okay who is going to be جمعة is going to be prayed on أحمد said when he was asked about this question he said مع من غلب whoever takes over fully he would be the ba'as with him and then look what أبو يعلى وظاهر هذا أن الثاني إذا قاهر الأول وغلبه زالت إمامة الأولى if the second one overcomes the first one the Imam is going to be for the second one the people are just going to have to listen and obey him and if the first one overcomes the second one then the first one is going to be what the leader أحمد رحم الله because he said الجمعة مع من غلب فعتبر الغلب so that's what he is talking about he is rejecting أحمد here the one who hasn't got strength the people haven't come together for him he is forcing the people now he is saying you know both of you are still arguing back and forth whoever talks over is what we are going to give it to does that make sense the fourth response is أحمد actually talking about from another perspective he is talking about what's the number that's needed for أهل الحل والعكد this is a dispute that's been going on for a long long time يعني بيعة happening or taking place for the Imam أحمد رحم الله is saying that it doesn't go back to a particular number for أهل الحل والعكد don't want to say this much this much and that's what ماوردي mentioned the dispute that's been ongoing أبو يعلى even mentioned it in his أحكام السلطانية page 23 an ongoing he says أما إن عقادها باختيار أهل الحل والعكد فلا تلعقد إلا بجمهور أهل الحل والعكد قال أحمد في رواية إبراهيم الإمام الذي يجتمع قول أهل الحل والعكد علي كلهم يقول هذا إمام وظاهر هذا أنها تنعقد بجماعاتهم وروية عنه ما دل على أنها تثبت بالقهر والغلبة ولا تفتقر إلى العكد أحمد's saying that there's no number he's rejecting this concept of those saying أهل الحل والعكد 7 8 9 he said no no what he is is that when everybody agrees upon he's not saying everybody's in all the Muslims democracy he's talking about all of our أهل الحل والعكد أبو يعلس mentioning that رحمه الله ورحمة ورحمة واسعة and even then he said وروية عنه it was narrated from him that أنها تثبت بالقهر والغلبة that باعة at all is not even needed to be given to him if he took over by force and he forces himself onto the people then everyone has to go and give him يعني أهل الحل والعكد will have to give him باعة they act a contract that takes place so in summary the statement of أحمد إبن أحمل the first response I gave was that I said أحمد إبن أحمل his statement we have to remember that we spoke about issue of you know دول in the nation states and the permissibility of that we already discussed it and أحمد if he goes against that he's going against the evidence and the proofs that we mentioned there the second thing is I mentioned أحمد saw the permissibility of the حاكم المتغلب the حاكم who comes by force and I mentioned his statement in كتاب أصول السنة رحمه الله in which he mentioned the third response I gave was that sorry in the second point I also mentioned that he made he spoke against الحسن بن صالح بن حي who didn't see the validity or who saw the permissibility of going against oppressive Muslim leader أحمد بيتبدي عن him the third إن شاء الله point that I mentioned is that أحمد's refuting here the type of the people who try to take people's بيع and haven't got power in the land and want people to give ba'a to them he said that this this ba'a is null and void is baseless it's baseless because who's who's accepted you you're not strong أحمد said until you fully take over and you control everything there's nothing for you that's what he's talking about and the fourth one response is another statement which أحمد is speaking about is that he's trying to say أحمد رحمه الله تعالى بما that تنعقد بيع how can a ba'a the contract take place and that it doesn't go back to a particular number of أهل الحل والعقد but rather it goes back to all of the أهل الحل والعقد all of them رحمه الله and that statement is also وأبو يعلى I mentioned and he brought that same statement that you just brought in that context where he said فأما إن عقادوها باختيار أهل الحل والعقد فلا تنعقد قال أحمد في رواية أسحقر بالإبراهيم الإمام الذي يجتمع قول أهل الحل والعقد عليهم كلهم يقول هذا إمام دمه السد هو يعالى إمام حمبر وظاهر هذا أنها تنعقد بجماعة مروية عنه ما دل على أنها تثبت بالقهر والغلبة ولا تفتقر إلى العقد next point I want to go into which is something that you've covered multiple times during the podcast already and you even just mentioned it in a little bit of detail when we spoke about when we spoke about إمام أحمد's statement just now and that is another doubt that they push forward which is the leadership or authority is not established for the one who takes it with force and power okay and this is famous they bring it so much and they push it and it's well known and they try to say the reason for this is two reasons and the first reason they say that it's not allowed is because it is oppression and it's transgression and the Sharia does not affirm oppression or transgression and so allowing the one who came in by force is actually allowing oppression and transgression okay and the second argument that they try to bring is they say that the relationship or the contract between the leader and the people the both parties they say that it is both parties have to fulfill that responsibility and if one of them tries to break that promise or he breaks his side of the contract then the other person is not binding upon him to be in that contract that's the two reasons why they say this so the first reason they say is because it's wrong and it's a joke it's transgression oppression and the Sharia does not in any way shape or form يعني consent to agree to establish transgression or wrongdoing okay so based on that they say the one who comes about by way of it's not going to happen and the second reason they say or the second premise that they use is they say the Imam is an act is a contract between the leader and the people he's governing and this act both people have to fulfill it it's a two way contract they both have to agree yeah both of them have their terms and conditions to follow and they say that both of those conditions both sides have have to be fulfilled if one party chooses not to fulfill their part of the contract then the other one has the right to terminate it and not be in that contract anymore it's not binding on that person to be in our contract with someone who's not doing his part so let me respond إن شاء الله تعالى with two responses quickly إن شاء الله تعالى the first response I want to give إن شاء الله تعالى is the the leader or the leader coming into power by way of غالبة and قهر I mentioned evidence for that yeah you have already and I also mentioned the أقوال of the صحابes I mentioned the إجماع أهل العلم okay I mentioned the إجماع أهل العلم and here I just want to mention a side benefit which is a concept that I left for this moment which is إجماع بعد خلاف إجماع that comes about after differences is a حجة it's a proof so if there was a difference of opinion and then there an إجماع comes that إجماع is a proof okay because if you look at the Quran and you look at the سنة those evidences that we use for إجماع the evidence that we say that إجماع is a proof yeah it doesn't say unless there is no خلاف before it doesn't say that it unrestrictedly mentions the proof for إجماع and I haven't seen any individual who conditioned the حجية of إجماع that the إجماع is a proof as long as there's no خلاف before it I've never seen anyone condition that the only from the early Salaf from the early Salaf I'm talking about I haven't seen anyone who has done that there is a رواية that's transmitted or attributed to أريما مو أحمد رحمة الله و تعالى by أبو يعلى in his Kitab العد في أصول الفق في جهة الفق 1105 he transmits يعني to إمام أحمد يبن حبل this and he يعني استمباط of إمام أحمد قول he tries to extract that from أحمد قول and he didn't attribute to anyone other than him and that لا يسلم به because we won't just surrender to that for him because أبو الخطاب who is the student of أبو يعلى went against him in his Kitab at تمهيد third volume page 297 he went against him in this attribution of أريما محمد he didn't agree with him on it أريما قداما رحمة الله did not also agree with him on this and these are great imams of the madhab itself and they didn't attribute this view to أريما محمد رحمة الله so أبو يعلى is alone in this issue that which seems apparent is that the statement that those who have been mentioned that there is إجماع بعد خلاف is not a is a goal which is محدث it's a newly invented view has come from the late so don't give it much consideration so that's the side point I just wanted to mention إن شاء الله تعالى so coming back to the response of the question coming into by way of the Quran has shown the evidence is that from the sunnah I mentioned shows that also the أقوال الصحابة shows that إجماع that I transmitted so it's a matter of religion and now you can't come to me and say to me the شريعة is affirming oppression and transgression or the شريعة is allowing الجورو والظلم I already clarified that when I was talking about طرق تنصيب الإمام ways that the Imam can be appointed also another way that I want to respond to this is by saying وإن كان في إقرار الحكم بالغلب even if there is affirmation or consent of the حكم by way of غلب by sword or جورو if that is مفسد if the leader comes by way of غلب or way of غار if he comes like that without a shadow of doubt this is a مفسد but remember ذا مفسد and the مفسد of dismissing him and not taking him as the leader and him fighting to take that power is greater than the rejection and in the religion what do we have that the religion came with جلب المصالح وتكملوها وترقوا المفاصد وتخليلوها وتخليلوها it came to establish المصالح and to increase it and to repel the harm or even lessen it that's what our religion is about so our religion is not going to let فولدار كاربشن دهاب وصفك الدماء بلج سبيل سيفتي that's greater than يعني than allowing this individual to come into power and at least safety comes about and security so from that to perspective those that argument seems very weak is it not a relation for Imam Malik that basically states that the bay'at of the one who is giving bay'at to the one who took leadership by force is not valid because he didn't see it to be valid for the bay'at to be taken under duress is that not a statement for Imam Malik okay responding to that statement of Imam Malik Imam Malik he saw bay'at المتغلب he saw it رحمه الله تعالى but he did not see رحمه الله تعالى the bay'at المكرح if we say that if we just take that opinion يعني أن Imam Malik he sees صحة bay'at المتغلب the bay'at of the one who comes by force but he doesn't see the bay'at of what يعني المكرح when he says see he deems it to be valid he deems it to be valid he deems it to be valid okay yeah but he legit رحمه الله تعالى but he didn't see legit the bay'at المكرح the bay'at of the one who has been forced okay yeah and I'm saying this تنزل this is one way of describing it and Imam Al-Shatibi he mentions in his كتابة العتصعم رحمه الله تعالى the third volume page 333 he mentions that يحيا he says وما قرره هو مذهب مالكن قيلة ليحيا بن يحيا وسيته يحيا بن يحيا the rawi who narrated from him the مواطة البaya'at المكرحة the bay'at is forced قال الله he said no قيلة له فإن كانوا أي متجورين what if they are oppressive leaders قال أحمد مالك said this قد بaya'a بن عمر he said ابن عمر gave bay'a to what لعبد الملك بن مروان وبالسيف أخذ الملك and how did he take leadership by the sword أخبرني بذلك sorry يحبن يحيا he said أخبرني بذلك مالك told me this أنه كتب إليه وأمر له بالسمع وطاعة على كتاب الله وسنة نبي قال يحيا he said والبaya'a تخيروا من الفرق so let me go back to the statement يحبن يحيا is saying البaya'a مكرحة أما إواستهم يحبن يحيا البaya'a مكرحة the bay'a is forced on someone or is it forced on someone he said no قيلة له إذا ستهم فإن كانوا أي متجور what about the oppressive leaders he said بaya'a بن عمر what about ابن عمر who gave bay'a to who took it by sword and then he said this I heard it from Malik Malik told me this that عبدالله من عمرين wrote to Abdul Malik بالمروان that he's going to listen and obey him and et cetera على كتاب الله وسنة نبيهم and look at يحبن يحيا he said he said والبaya'a تخيروا من الفرق that the bay'a is better than فرق also an evidence to really show this is that الإمام ماليك صودي خلافة أبي جعفل المنصور and Mahdi of his time and both of them he used to refer to them as أمير المؤمنين and he mentioned that he said مسلم المداود he said سبعت ماليك and I heard الإمام ماليك saying قدم علينا أبو جعفل المنصور أبو جعفل المنصور came to us سنة خمسين ومئة what the year 150 فقال he said يا ماليك كثرة شيبك ماليك the whiteness in your bed has become a lot who's saying this أبو جعفل المنصور is saying this too الإمام ماليك he's saying to him كثرة شيبك قل to ماليك his highness I set him نعم يا أمير المؤمنين yes the leader of the believers من أتت عليه السنونة كثرة شيبك if a person his go by in his life of course the whiteness is going to enter his heart his bed or his hair and then he set him أبو جعفل المنصور set to مالي أراك تعتمد على قولي بن عمر why is it that I see you depending on the view of بن عمر من بين الصحابة from amongst the companions قل to I set him أنا آخر من بقية عندنا من الصحابة because he was the last one remaining from amongst the companions in here in Medina فحتاج إليه الناس when the people started to need him فسألوه they asked him فتمسكوا بقولي so the point here is that he's referring to as أبي جعفل المنصور as what أمير المؤمنين أنا أبي جعفل المنصور how did he come into power through force and bloodshed also I remember the Habib you mentioned he's قدم المهديو المدينة المهديو came to Medina فبعث إلى ماليك and he sent to Malik فقاله سد لهارون وموسى اسمع منه فبعث إليه المهديو sent to Malik فأتاه فقال لهارون وموسى اسمع منه فبعث إليه فلم يجيبهما فأعلم المهديو فكلمه فقال يا أمير المؤمنين العلم يؤتى أهله أهله فقال صدق ماليك صيرا إليه المهديو wanted ألمام ماليك to come and to teach his two sons for him so they can take the muattab from him so they can take knowledge from him that's what he wanted لكن ألمام ماليك he told him with all due respect he said العلم يؤتى أهله the person who wants to seek knowledge they have to come and seek knowledge and they have to go to the people of knowledge then look what المهديو said he sent him صدق ماليك when Malik is telling you the truth of my two sons صيرا إليه go to Malik and study from him so what did he refer to him as what he referred to him as يا أمير المؤمنينة so that shows you that ألمام ماليك did not see what is being said here also الإمام ماليك رحمة الله لو كان يرى عدم سيحة ولاية المتغليبي if Malik was of the opinion that the person who took by ghalaba is not a an Imam or a leader then the أئمة to Sunnah would have mentioned when they brought the Ijmaa they would have said Malik is not in the Ijmaa Malik doesn't hold this opinion and Sunnah would have mentioned it because Malik is one of the people whose goal is considered part of the Ijmaa right أئمة المجتهدين they would have mentioned it why is there no one ever mentioned this statement that Malik رحمة الله is يعني and I'm going to mention this who is the first person to actually say this I'm going to come to that later Insha'Allah and expand on it a bit more the third response I want to give is that from the Malikia of the matter of the Imam Malik there are those who transmitted Ijmaa in the Mas'ala على سيحة بيعة المتغليب ابن أبي زيد القيراواني وأهمفوه استيبن in his رسالة by the way ابن أبي زيد القيراواني was called الماليك الصغير the small Malik ابنه بطال الماليكي also brought Ijmaa which I mentioned before يعني شرحة صحة البقاري half of them had to transmitted it finally the fourth response I want to give is that الماليك the statement that was just mentioned by you here it can be explained what he meant by it we have to distinguish between المتغليب and the مقرح okay we have to distinguish one from the other بيعة المتغليب is different from the بيعة المقرح okay which is what's the difference I'm going to give you two examples there's a مدينة and it has two دولة because the city has two يعني a city or a land is between two governments okay both of whom have taken their places and their portion of land okay a person goes and he gives بيعة to one of those leaders and another one goes and gives بيعة to the other one okay if the person who is in land A goes to the land of B if the land of B forces him to give بيعة the بيعة he is called بيعة مقرح because he's already got بيعة with what where he's originally from so for example somebody who is in ماراته here yeah he goes to the UK let's look over there he goes to Saudi Arabia okay he goes to Saudi Arabia and the Saudi government says to me you have to give us بيعة no he doesn't his بيعة is already with what his land that he's from originally that's the difference between بيعة المتغلب and بيعة المقرح that's what Imam Malik and Imam Malik was saying the second the example I just gave is what he's saying that بيعة doesn't exist he doesn't it's not upon and it's not binding binding also this narration as for the one just to clarify as for the one when the bula takes over his land by force Imam Malik is not talking about this situation Imam Malik okay also that that you just mentioned the قصة of Malik is مجحول as a narrator ambiguous was unknown the Rawi of this narration who is مجحول المتخلم فيه so if you go to the 10th volume page 287 on the the first volume page 358 you find that this story doesn't have no base and it goes against also there's a nice statement if you go to the كتاب ترتيب المدارك by Qadr Iyad the first volume page 169 he's a nice response to this a particular issue ورأي المعند الله now okay the next one I have for you is معاوية تبنو and those after him were mistaken when they allowed leadership to be inherited so obviously we know معاوية gave leadership to his son يزيد therefore authority is not valid through this means and I think I just want to add something here as well we touched on it before but one problem that people have with the ruler being the ruler all the way through his life and then passed it down as they say isn't it better to have democracy because then the ruler can be changed every four years and we can have you know the leadership can be passed on before the ruler even dies isn't that better سخال المؤمنين معاوية تبنو سوفيان رضي الله تعالى عنه the response I want to give in this situation is that I'm going to respond to it in two ways the williah to be توريث given the williah by inheritance was done by him and he did this for what اللي أجلي مفسدة اعظمه he was trying to repair a great facade that he thought was going to come رضي الله تعالى عنه because if معاوية was to place this in other than بن أمية then بن أمية will not take it easy and if anybody came after that they would oppose him and then that would cause him to spill hence why he pointed his own son is he to just take over the issue is not just him and he's not just looking it from his own perspective alone he's looking at I don't want to leave the Muslims with their chaos and I don't want to leave the Muslims with problems so if he معاوية سوفيان was to place it in anybody other than بن أمية they would not be able to take this responsibility and they would come from it مفسدة عظيمة upon the Muslims and the evidence to show you is that بن أمية when they lost from عبدالله من الزوبي remember when he took it from يزيد من المعاوية after Yazid died he took it over right where did he take it up to Sham right look how بن أمية took it fast quickly again when one when he came he did it عبدالله من المعاوية look how he took it straight away the willower عبدالله من الزوبي was taken so easily so they had very strong influence they knew what they were doing and this is something إبنو خلدون mentioned and I'm going to say one statement إبنو خلدون he said ولكلو كانوا في مقاصدهم على حق ثم قتض طبيعة الملك الانفراد بالمجد واستئثار الواحد به ولم يكل لمعاوية أن يدفاع عن نفسي وقومه فوأمر طبيعي ساقته العصبية بطبيعتها واستشعرته بن أمية he's saying this is an issue that is not going to harm معاوية's intent معاوية had a very good intent in mind but the wisdom of Allah the natural reality out here is the case the people of بن أمية he's got a long statement it's good to go to it and read it يعني if you go to the الكلام of رحمة الله he mentions that the intent was good but معاوية knew that if he put somebody else in charge this is not بن أمية going to accept it to show you this إبنو خلدون mentioned is a very powerful point الكلام is very long you can go and read it yourself he mentions that عمر بن عبد العزيز يقول this is the statement of إبنو خلدون إذا رأى القاسم من محمد ابن أبي بكرن عمر بن عبد العزيز if he would see عمر بن عزيز من بن أمية right عمر بن عبد عزيز عمر بن عبد عزيز if he would see القاسم ابن محمد ابن أبي بكرن صديق if he would see him what would he say he would say لو كان لي من أمري شيء if the matter if it was fully in my hand لو ليته الخلاف if I would give القاسم ابن محمد ابن أبي بكرن خلاف I would place it in his hand ولو أراد أن يأحد إلي لفعل لك وإبن خلدون if he wanted to he could do that he could put it in his place but why ولكن لو كان يخشى من بن أمية he was scared of بن أمية أهل الحل والعقد لماذا كرناه as we mentioned فلا يقدر أن يحول الأمر عنهم لأن لا تقع الفقر فرقة he didn't want أمر عبد العسس he didn't want The matter to be taken and بن أمية fight back and bloodshed takes place this is something that had to be very really understood hence why لذا so go to his Cotton his his tarikh the first volume page 257 and also go to his tarikh page his first volume page 262 ما هي بيوم العالمية؟ ي bandwidth و يونس دروسهم إذ свобод أه knows مهاجر و أنه يساعد الآن ، يساعده من المساعدة الثالثة لذلك السبب why they were doing it and their purpose was this woman Nancy Pelosi or whatever they call it she's pushing it and she's trying to make sure that that happens the reason is because they're scared after Joe Biden finishes his four-year term that Donald Trump might come and then get the election and then he comes into power why are they so scared about that why didn't they just leave it to them if they do the second impeachment to him he can't come into power he can't come for as a candidate as presidency he can't come so they're trying to do this to him they understood that the majority of people are going to choose this lunatic do you see my point they realized the majority are confused so we don't really this democracy the way it works is that the majority are going to choose corruption the majority of people this the filter is not good anyone who is going to allow them they're going to choose that and that's why we have this concept of who chooses the leader that's why this issue of who's being put in charge is he the right candidate should we choose him when they choose someone even if he changes because they sharply chose him they selected him they are around him inshallah everything is going to be better and that's why الله تعالى his way is what salvation and prosperity is there is a legitimate question that people ask about in our time we're talking about the muslim countries that we have today you mentioned in your introduction that it is not permissible at the time of choice at the time of choosing a muslim ruler it's not possible to put someone into power who is a zhalim many people will say that the current muslim rulers or some of the current muslim rulers would fall into this category their sinners etc now you have the people of power they're actually approving this and they're going against the condition that you said where at the time of choosing a leader you can't put into power someone who is a zhalim or a fersik so how do you reconcile this contradiction they're not bringing the zhalim and the fersik into power they have to give them bait out though right they've chosen a person who is a muslim who is just who is noble, who is good and when he came into power he changed right I don't know some of them will say that even before he came into power he was just being passed down through a family and you know this person is going to be like his father or he's going to be the same or you might even know that he's going to be worse but you still see that one of them might have given him bait out etc so this is another important point that I want you to understand I mentioned it through the issue of معاوية تبنى بيسوفيان معاوية تبنى بيسوفيان رضي الله we believe he didn't know that his son يزيد he's doing these things he wouldn't choose his son and say be the leader of the muslims when he knows that he's got fisk or these issues if they were real if they were real and it's true that he was upon fisk معاوية would not appoint him and place him in power لا شك we believe better better of معاوية than that but that being said معاوية of course so his son to be good and this is the issue of a father and a mother and a mother a father and a mother and a father and a mother is someone who is noble and someone who is less noble so يزيد came into power because of a مسلحة الراجحة even that the حسين عبدالله من الزوبيل عبدالله من عمر I mean great companions and other great Sahabas were alive but the reason again I mentioned to you is that معاوية whether you agree with him or not he saw that there's going to come a greater معاوية if somebody else goes into the position which makes sense because if he moves it these people are going to fight these people are going to cause problems that's the same problem that we tend to see okay how in these situations today for example a lot of these countries they pass it over to their child and they try to pass it over to the child and etc now if this whole entire family gets removed do you think they don't have links they don't have positions they don't have authorities they don't have connections elsewhere it's going to be a tug of war in power and that country is not going to find stability so it's better that within the family members that really are not around they control they advise they correct they shape that's the way that they do it okay that's the way they look at it because if it gets taken out of there just like معاوية if it gets taken out of this it's going to cause bloodshed and it's going to cause a greater فتنة it's going to cause a greater trial and tribulation and chaos if that's done what about the condition though that he has to be a Muslim who is an Adil what if they know that even though keeping in the family he's going against this condition is that allowed or is that not not allowed I mean first of all of course if he's a Muslim and he is what I didn't have to be looked at at the time when there is choice but at the time when there is you know a hardship there is fitna greater if he doesn't I mentioned the statement of I mentioned to you before right not where he said some of the actually took this out of the the condition of Imamah they took the concept of because of it can't be found and then what's going to happen I'm going to tell the people there's no leader sorry because that condition cannot be found to someone and it's a reality that we have to face and we deal with if this leader leaves and his son doesn't take over that family that whole entire family that's there it's going to cause a problem later because remember they've got links with other governments they've got links with other systems it's easy for them to do coup to come into power again because that's what they've known that's the position that they've been in the last 100 years 200 years so chaos happens okay is there a pledge of allegiance is it only binding for the one who undertakes it or is it binding also for those who don't undertake it as well the بايع عقد البايع is lazım everybody if the أهل الحل والعقد كيف بايع or even if the leader comes in by way of الغلب والقهر as the evidences and the إجماع mention it is it is not a condition for the سحة البايع that every individual goes and gives بايع okay شوكاني رحم الله he said وليس من شرطه بوت الإمامتي وليس من شرط الطاعة على الرجل أن يكون من جملة المبايعينا فإن هذا الاشتراط في الأمرين مردود بإجماع المسلمين أولهم وأخيرهم وسابيخهم so he said this issue of conditioning everybody has to go and give بايع to him that's not a condition and a person shouldn't say oh I'm only going to obey the leader if I've given بايع to him since I'm not from the people who gave بايع to him he said that conditioning that person might try to come with is what is rejected بإجماع المسلمين by the unanimous agreement of the Muslims the first of them and the last of them and what he means by this رحمه الله he mentions it in a tape في الحمالات الإعلامية ضد حكومة العلماء الحرامين ابن باز رحمه الله تعالى talk about this and the the first volume page 941 this shows إجماع شو كان إجماع the unanimous agreement even said something he said قد يقول a individual might say نحن لم نبايع الإيمان we didn't give بايع to the iman فليس كل not everybody gave بايع to him إبن عثامين he said هذه شبهة شيطانية باطلة this is a satanic doubt هل الصحابة حين بايع وابي بكر did the صحابة رضي الله تعالى when they gave بايع هل كل واحد منهم بايع did everyone go and give بايع بايع حتى العجوز في بيتها even the elderly woman in her house who is selling in his shop did he say I am going to give you بايع إبن عثامين he said أبدا المبايعة لأهل الحل والعقد بايع وما تبايع whenever they give بايع خبتت الولاية على كل أهل هذه البلاد everybody of that land when أهل الحل rather than the smart the clever ones يقولوا would say أنه لا بد أن يبايع كل إنسان everybody has to give بايع ولو في حجري بيته even if he is in his house ولو عجوز أو شيخ كبير أو صبيا صغير ما قال أحدهم بها وهم he said no one has said this he said إن شرحوا رياضر صالحين the sixth volume page 649 Perfect The next question is in place between the حاكم and the محكم the ruler and those who is ruling over and some people say that this kind of agreement is an agreement of we care that and not an agreement of we layer what I mean by that is that the people have for lack of a better word employed the ruler in his position he's kind of acting as a representative for them and therefore just like you have any employee you have the choice to remove use this as an evidence to say we can remove the ruler if he's a first and there's two I want to bring in this I'll mention in both and then you can go into your response إن شاء الله the first one is narrated by أبو مسلم خولاني and he actually called معاوية العجير and العجير is kind of a term which is used to someone who is employed for a particular role and obviously this is when because some of the companies I think did the companies rebuke him or did he just get ignored for a bit the people around him they said قل أيها الأمير instead of say that's right and then معاوية I responded by saying إن ليف أبو مسلم for he is more knowledgeable of what he is saying so this suggests that معاوية is kind of and according to this Harbaz they kind of agreed that this act of إمامة was more like سلام فباد a person bleeding the Salah if the people he is leading don't want him to and of course if that's an issue of a Salah where you just got a small conjugation behind you then imagine an issue of a ruler who is looking after many more people so some people say that we can use this as evidence to again show that if the people don't want him to be the ruler just like people didn't want this man to lead the Salah these are the two evidence they bring in this particular issue where they say we can remove the Muslim ruler if we are not happy with him so this issue that you're bringing which is the contract between the leader and the people is an act which is either Weqaila and some say no it's an act which is Weelaia and the discussion on this issue ويجب أن نجد مجرد جديدًا أكثر منهم ونحن لا يجب أن نجد أكثر منهم هذا شيء ما أخيرين سوف نتحدث عنه ونحن لا نجد أن نجد أن نجد أمه who are better than us in knowledge better than us in understanding better than us in virtue and righteousness يجب أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد أن نجد الثاني رسول إن شاء الله تعالى أنه إذا كنت تقول أن ويكالة هناك إرادات التي يأتي لك التي يذهب لأجمع أهل السنة والجماعة إذا كنت تقول أن هذا هو أكد ويكالة ما يحتاج أنه أنه يستخدم لأجمع الناس أن يساعد المساعدة ونحن لا ينجد عندما يشعر أنهم يمكنهم أن يساعدهم ونحن this is Bartel because he goes against the إجمع أهل السنة وعندما I mentioned 33 إمامs I mentioned and I also mentioned the إجمع الإمام أهل السنة والجماعة أعلم أن الله يتعالى that the leader who is fast cannot be removed I brought his consensus in the matter and the fact that he refuted ألماء ورديو who said otherwise and even mentioned that this is something mentioned by the معتزيلة that is a belief that's attributed to the معتزيلة also if you say it's أقد ويلايا as well there's a problem as well if you say even it's أقد ويلايا it's like that if you use it like that and you talk about it like that they also can come here and that concerns about it as well which they bring themselves which is that the leader cannot strip himself as well he can't strip his position if he wanted to that's also what would come because there's a contract between him and others but he has no choice so if he felt like I don't want to be in this position I want to step down and that goes against what حسنبن عريبن عبيط عريبن did for ويلايا ويكالا I responded to ويكالا and I mentioned that it would mean that the people can remove the leader if he's ويكالا but the ويلايا if you say that it takes from him that the leader of removing himself from a position he steps down he says I don't want this anymore I explain to the people what ويكالا meant just explain to them what ويلايا means ويلايا means he's a willy and he's أقد ويلايا it means there's a contract between him and the people and they stay appointed him as a willy okay and they put him as a but ويكالا means a representative but ويلايا means he's got authority he's got strength he's got power that means only they can say to him يعني it has to be a mutual agreement on both sides for him to step down and that's not the case حسنبن عريبن he believed that he doesn't want to be any power anymore he went to وعاوية in Sham he stepped down okay and the professor I said and praised him for this in advance the professor said he said وصيوص لحو الله بيبين في أتين عظيمتين من المسلمين أو كما قال عليه السلام that my grandson my grandson here حسنبن عريبن is a sayid and Allah through him is going to save two large armies of the Muslims that are going to be saved because of him it was the issue of معاوية so حسنبن عريبن he stepped down and he gave the position to معاوية and six months later he died رحمه الله so the Qaeda is وطل الملزوم if all those لوازم and those iradat are going to come on these two then leave all of that just stick to the issue that the sharia mention the Nussus what they stated as for what you mentioned regarding أبي مسلم الخولاني you and معاوية when he said to him السلام عليكم أيها الأجيرو and then the people said to him قل say السلام عليك أيها الأمير and then he said السلام عليك أيها الأجيرو and he said this and they were correcting him three times they were saying to him but say السلام عليك أيها الأمير and he was repeating what he was saying then معاوية said to the people دعو دعو أبا مسلم leave أبو مسلم فإنه أعلم بما يقول he knows what he is saying فقال they said إنما أنت then أبو مسلم الخولاني you said to معاوية ابن أبي سوفيان he said إنما أنت أجيرو you are an agir someone who is requested to do a role and a responsibility and then what the person can just remove you إنما أنت أجيرو إستأجرك رب هذه الغلم لرعايتها فإذا أنت فإن أنت هنأت أجربها وداويت مرضاها وحبست أولاها على أخرها وفاك سيدها أجرك وإن أنت لم تهنأ أجربها ولم تداوي مرضاها ولم تحبس أولاها على أخرها عقبك سيدها this statement of أبي مسلم الخولاني that you mentioned is ضعيف إبنه عساكن mentions it in his كتاب تاريخ ودي مش قدف ألو مامي الذهبي mentions it and also mentions it in his كتاب تاريخ إسلام is in the chain is أبو باكر إبنه أبي مريم أبو باكر إبنه عبد الله إبنه أبي مريم is weak أحمد أحمد يحيبن يحيبن يحيبن يحيبن يأتي lại ي�도بي يد your you can find it there that's the first response the second is this that's one of the the the people he's running is it's not right as I mentioned before that it would mean other people can remove him and this is يجب أن يكون هناك تقريباً إلى المطاقة والسنة والجماعة ويجمعها إلى المطاقة والجماعة أيضاً فالتحديث أن أبي مسلم الخواني حتى إذا كانت أفكار عندما قال أنه يوجد أبا الجير فهي لا ي يعني أنه مهم لهم لأنه يريد أن يجعلهم مملكة هذا من نوع التقريب والتشبيه يحاول يجعلون المفقين يساعدون وهي يجعل أنه يحاول أن يقول لهم هذا الإنسان يكون في مكان كأجير، ليس من الناس، ولكن الله عز وجله وإنه صحيح في تكتبه، عندما قلت to him، إستأجرك رب هذه الغنم لطفل هذا الفلوك لرعيتها فإن أنت هنأت أجربها وداويت مرضاها وحبست أولاها على أخرها وفاك السيدها أجركة وإن أنت لم تهنأ أجربها ولم تداوي مرضاها ولم تحبس أولاها على الأخرها وإنها أجربك سيدها، يتكلم بأنها الله عز وجلها وذلك هو تفهم أن ابنو تيميا أفهمها رحمة الله تعالى، عندما قلت فيه كتابة سياسة الشرائية في أصلاح الراعي والراعية في مرحلة الثانية، يقول هذا ظاهر في الاعتبار فإن الخلق عباد الله، الناس يساعدون الله والولاة نواب الله على عباده وأن المساعدين يقومون بمدرسة الله تعالى على هذه الأرض وهموا كلاع العباد وكلاعها ووكالة عباد على نفوسهم بمنزلة أحد الشريكين مع الآخر، ففيه معنى الولاية والوكالة فشيخ المساعدين يقومون بمدرسة الله ومساعدة ومساعدة، ومساعدة، ومساعدة حسنا؟ نعم من ذلك، يمكنك أن تفهم ذلك أيضا حسنا، لقد تكلمت كثيرا عن المساعدة ومساعدة، ومساعدة على ورده، هل هذا مدرس على الكثير من المساعدة؟ يبدو أنه يبدو كثيرا عن المساعدة وماذا يبدو كثيرا؟ نعم، نهما، وعلى ما يفعله وماذا يفعله؟ لأن هناك أقل الأسئلة التي تأهد إلى هذا المساعد أولا، نفس المساعدة، أعين سورة البقلة التي تخبرناها أكثر من ملين 2 أو 3 ملين قال الله ينالو أحد الضاليمين ويبدو أن الله لا يشهد على الضاليمين ANDذ why it implies that if the rulers are va'한테 And is not coming with his part Then obviously we don't have to come with our part And I'm not sure that requires a response I'm just bringing it here because that's something that they bring But we've already responded to it twice And you've explained what time and stage this sair is applicable But there's another AIO which actually you mentioned before as well أيها الذين أعتقدون هذا في سورة نيسا أباق الله و أباق المسنجر و هؤلاء منكم و أنت تتكلم هذا as a proof to show that we have to obey the Muslim ruler لكن قبل ذلك it mentions indeed Allah commands you to render trust to whom they are due and when you judge between people judge with justice and therefore the context shows that first Allah is telling the ruler that you have to do this you have to judge with justice and then after that is telling us to obey the ruler and therefore they are saying that we only obey him if he comes with his part first if I respond to this issue they are trying to say that the some of what is basically if the leader plays his role and he does his role then the people they do their role and they fulfill their part of the contract if he breaks his side of the contract there is no longer a contract anymore they have the rights to terminate it because I already told you that the Shariah commanded us to be patient with the oppression of the leader so if he is deficient in his side the Hadith I mentioned the extensive narrations the Prophet SAW telling the companions to be patient and that you ask your rights from whom Allah SWT and he give him his rights and whatever whatever rights that he has give it to him as for your rights who do you ask Allah SWT the Prophet didn't say to the companions the contract is gone you are no longer in a covenant or you don't have to listen obey him the Prophet didn't say that and I mentioned also the Ijmaa to be patient upon the oppressive Muslim leader also the second response I want to give is that the Shariah has actually warned gave a severe warning to the people who take their relationship with the leader معاملة مقايضة who say if he doesn't do his part I am going to do my part there is actually a severe warning for these people the Prophet SAW 3 types of people Allah will not speak to them ولا ينظروا إليهم ولا هم عذابون أليمان for them it is a severe punishment who a man who gave a pledge of allegiance to a man لا يبيع إلا لدنيا for worldly reasons فإن أعطاهوا ما يريدوا if this leader gives you or the one you are going to give a pledge of allegiance if he gives you what you want وفاله وإلا لم يفله and if he doesn't give you what you wanted and what you agreed upon you say you know what he didn't pray his part I am not going to pray my part this حالية ولذلك أليمام القرطبي رحمه الله تعالى لما أشكل من تلخيص الصحيح المسلم the fourth volume page 55 he says an explanation of his hadith he says what it means is that الله تعالى الله تعالى of course he burdened the leaders with what he burdened them with being just فكتوز the people وكلف المولة عليهم الطاعة وحسن النصيحة and the people what they are burdened with and they give good advice to the leader فأرادة أنه إن أصل أمراء these shows that if the leaders disobey Allah تعالى أصل الله فيكم regarding us ولم يقوموا بحقوقكم and they do not fulfill their responsibility upon us فلا تعصوا الله أنتم فيهم you do not disobey Allah in their rights وقوموا بحقوقهم stand up for their rights فإن الله مجاز كل واحد من الفريقين بما عمين because Allah is going to reward everybody for what they did شخص الإسلامي بن تيميا he says لأمر الله بطاعة because Allah commanded us to obey them فمن أطاعة الله ورسوله بطاعة ولاة الأمر anyone who obeys Allah and his messenger in the obedience of the leaders فأجره على الله is with Allah who does not obey them إلا لما يأخذه من الولاية والمان he only obeys them because of the positions that they might give him or the wealth that he is going to get from them فإن أعطوه أطاعةهم and if they give to him, he obeys them وإن مناعوه and if they do not give to him and he does not get anything from them أعصاهم he disobeys them فما له في الآخرة بن خالق this person has nothing to wait for the day of judgment even the team has said that in his مجموعة الفتاة with the 35th volume page 16 so it is bad to have this مقايرة with the leader نعم نعم جزاك الله خير أنت تستخدم قياس في مورد النصي والإجماع أنت تفعل قياس تقوم بصلاة عندما أخبرك أنه يوجد تقديم تقديم يتكلم وإصدار المسلمين ويقوم بأكتبه ويقوم بخبره ويقوم بخبره هذه تقديم تقديم أنت تتعلم أنت تتعلم وأنت تتعلم وانت تتعلم قياس أذكر في البداية أخبرتك أخبرتك هناك لا قياس ونحن لن يوجد مجموعة في مورد النصي والإجماع عندما يوجد تقديم و عندما يوجد مجموعة عندما يوجد مجموعة هذا هو السؤال الثاني even if a person takes the prayer according to the large number of fukaha is that if a person forcefully leads the people when they do not want him their prayer is still valid and those people they pray behind him when they meet him they also have to follow him and do the prayer and their prayer is still valid and his Imam is also valid so it doesn't show that the prayer is invalid and it doesn't show that they all have to repeat their prayer or anything there is the next question I want to go on to is that you mentioned a few times this term now there is a group of people who actually say that the right for choosing the ruler is not restricted to these special group of people rather it should be the whole Ummah who has the right to choose their ruler, how do you respond to that the Ulama, so I'm going to respond to this in many ways first of all عمر بن الخطاب رضي الله من حديثة عمر عمر دي العين who was asked عمر بن الخطاب ألا تستخلف are you not going to do استخلاف are you not going to appoint somebody and then he said if I appoint a particular person and I choose them then someone greater than me has already done that before me يعني he is referring to أبو بكرن وإن أترك and if I don't appoint a particular person who is better than me a person who is greater than me had chosen to leave without appointing a particular person رصور الله صلى الله عليه وسلم so here what we can learn is and the concept of استخلاف pointing someone and also the concept of what leaving of pointing people so that's number one I want to point as a side point but this issue of يعني the reference point for choosing the leader goes back to the Ummah and he doesn't go to أهل الحل والعقد this is something that goes against مذاهب الأربع the four metaphors that we follow ألمام أبو حنيفة ألمام ماريك شافي ألحمد this is what they are متواردون that they passed on to each other I have not seen anyone from the علماء who mentioned that connecting the choosing of أهل الحل والعقد you can't you can't connect the choosing to أهل الحل والعقد I haven't seen anyone who said that but actually what I've actually been reading and I've seen is that some of the علماء have actually transmitted إجماع like أبو العباس القرطبية ألماور ديو النوويو أبو زورعة العراقي I already mentioned that when I was talking about أهل الحل والعقد and how it's appointed those five imams have transmitted إجماع okay also the second response is that عمر ابن الخطاب رضي الله عنه he placed the matter of the umma in six people's hands and he made the shura amongst them other than the عموم الناس he didn't say the truth he didn't bring the rest of the people there he just pointed six people and he said these are the six people وليذلك الشيخ محمد ابن صالح ألعوث يمين he says ونوع من الأهدي بالخلافة إلى معين لأن الخليفة لا يخرج عن هذه الدائرة الضيقة وهم ستتفقط sometimes the choosing is one person so you can choose one person and you say you're the leader and sometimes you don't say it you say all of you guys are ready to be leaders but amongst yourself choose who's the right person I see that's the people of أهل الحل والعقد and he chose it okay an emotional argument here some people might say how is it fair for the people to have to obey someone they didn't even choose I'm just a normal person I'm a citizen I didn't choose this person to be in power now I have to obey him how is that fair do you see the شريعة is speaking for you in many things that your choice is not taken in الله تبارك وتعالى he did not question you in what gender you want to be الله تبارك وتعالى did not question you in what country and ethnicity you're going to be from and who your parents are going to be الله تبارك وتعالى did not take your choice in those universal things الله does not need to take your choice in the things that he legislates the حلال and the حرام the things that are permissible الله doesn't سبحانه وتعالى and at the beginning I mentioned something الله said in the Quran وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين وما كان لمؤمنين I mentioned at the beginning that if Allah is messenger pass a ruling in a matter we have no choice after that we need to submit and adhere to it الله says One of the sign of the believer is that he submit and he surrender's toward Allah in his message as sanction and the prophet told us he and I mentioned it before what did the prophet say he said العان وقلت ذلك والأخرى صحابة ، كلهم كانوا بخير معه ، حسنًا؟ ثم لماذا يجب علينا أن نكون بخير مع ماذا؟ هؤلاء الصحابة هؤلاء الصحابة كانوا بخير معه. و now I want to move on to the main discussion, the issue of خروج and whether it is permissible to rebel against an oppressive Muslim ruler and again to remind the viewers at home when I said at the start of this podcast the position you believe very firmly, very strongly and you presented many evidences so far and I'm sure you're probably going to present some more as well is that not only is it not permissible to rebel against an oppressive Muslim ruler but on top of that this is not even a difference of opinion however the position that I'm representing again just to remind the viewers at home is that I'm with you that we shouldn't rebel against an oppressive Muslim ruler and that is better to have patience however it is a matter where there is a legitimate valid difference of opinion and that difference of opinion is based on what we're going to be discussing in the next few minutes or a couple of hours which is the companions rebelling I have examples of what I believe the companions are rebelling the selef rebelling and even many quotes from different books talking about the selef rebelling and how they understood those things so we are going to go into each of these things in detail what do you have to say at the start just an introduction before we get into the different rebellions شايد what I want to speak about is this مسألة that there's a خلاف which is سائر going against the oppressive Muslim leader is a مسألة which is it's a خلاف which is سائر it's a valid difference of opinion you keep mentioning that شايد I want to say something Insha'Allah when you and all the viewers all would really understand this point it's very important for me because it's the foundation of my argument the مواضع of اجتهاد and the مجالات the places where اجتهاد goes into is the following an issue which is it's speculative in how it's been transmitted to us but it's the indication like in or the meaning that's taken from it's so the way it came to us it's speculative is it authentic or is it not but what is it the indication in it is and the example for that is the حديث في خمس شايد in خمس there's a شايد I think you have to give a shايد this is a Zakat this قطعي الدلالة the indication is it's a clear cut like there's no other five is crystal clear everyone understand what five is you can't understand anything else شايد is also a known animal it's crystal clear the meaning is قطعي الدلالة the indication is لكن it is it's authenticity can go under scrutiny so then there's each Tihad that happens here in terms of its transmission then there's the second type which is قطعي الثبوت it's crystal يعني it's for certainty it's been established it's authentically been transmitted with certainty it's crystal clear but it's what ظني الدلالة but like in the indication in it and the meaning that is it's taken from it it's speculative it's not crystal clear it can take حمالة it can take many interpretations and an example for that is قوله تعالة والمطلقات وتربصنا بأنفسه now this I of course it's قطعي الثبوت and I was going to say it's speculative how it came to us the Quran is متواتر right so it's crystal clear the way it came to us but what does قورو mean is it حيط is it طهر and there's a dispute there's a dispute amongst the scholars which one does it mean so this والمطلقات وتربصنا بأنفسه the scholars they say it is خبارية لفضل إنشاءية المعنى so even though it's in a statement form but it's a command okay but what does قورو mean there's a dispute back and forth so the indication and the meaning that's taken from this it's not clear cut so okay اجتهاد enters which side now the angle of how the ruling is taken but not necessarily how it's been transmitted I understood the third one is it is the way that it's come to us the way it's been transmitted to us it's speculative it's this HDAD entering it and also the indication and the way that the ruling is taken the ruling that's taken from this evidence is also again based on HDAD from both angles it is and this is for example the حريث لا صلاة اللي من لم يقرأ بفاتحة الكتاب so the حريث is not متواتر according to the scholars or some of the scholars it's not متواتر so from that angle because it's not متواتر it is what the new the speculative if it's also the new دلالة the indication in it is also speculative because لا صلاة does here it mean اص اي لا صلاة اي لا أصل صلاة doesn't exist or does it mean the كمال the completeness of the so this is a speculative what it means the fourth type in which there's HDAD that takes place is when there is an issue لا نصفه there's no textual evidence for it at all ولا اجماع and there's no اجماع انها مسألة and then the scholars have to go to the دلالة which is مختلفه فيه the evidence is which the scholars differ upon من القياس استحسان العرف سد الضرائع الاستصحاب شرع من قبلنا الاستصلاح you know this type of evidence that scholars you know يعني مدهب أهل المدينة يعني those are evidence which are مختلفه فيه so there's no evidence here so they start doing I'm asking you a question a straight question I'm going to ask those who are watching as well this issue did I not prove that it's قطعي الدلالة قطعي الثبوت and there's an اجماع which is قطعي الامتر who can then come and say to me this is خلاف سائر yeah it doesn't even enter the the discussion of HDAD at all because it doesn't fit into one of those four categories it does not fall in any of those categories so how can you come and say I proved to you that because I mentioned the evidence that came to us are what? متواتر so the evidence has been متواتر gets rid of ظني الثبوت it's not ظني الثبوت it's قطعي الثبوت it's متواتر sat first and then also it's قطعي الدلالة the indication is crystal clay I bought you clay cut no sauce of the prophet عليه الصلاة والسلام commanding the Sahabah فاصبر be patient وإنظر بظهرك واخذ مالك be patient like these crystal clay evidences إلا أنت روكوفا بواحا عندكم من الله فيه بورهان all those evidences which are all قطعي الدلالة and to add on to that I bought you an إجماع and the إجماع are two types there's an إجماع which is قطعي and there's an إجماع which is ظني I bought an إجماع which is قطعي from 33 imams there is any person who has mustard seed of knowledge with سياخ الكريم this masala is إجماع and it's not مسألة which is خلاف سائخ the poet he said وليس كل خلاف إنجاء معتبر إلا ما كان له حضم من النظري something like that the poet he said he said وليس كل خلاف إنجاء معتبر not every difference of opinions mentioned to us do we give do we say إسموعتبر إلا خلاف except a خلاف which is what except a matter which has another has a right for us to look into because this masala is based on ظني okay Mashallah let's look at it or it's based on ظني so let's look at it or it's based on ظني we look at it or there's no نسخ we look at it because it doesn't enter any of that what should come from us with fairness is to say this masala is not خلاف سائخ I think that's a very strong argument but there's always going to be people who have in their minds that if it was that خلاف their سلاف would not have fallen into this problem if it was that خلاف and obviously you said many times as well that we follow the religion the way the سلاف I followed it and we understand the way the سلاف understood it so people have this in their mind that the سلاف rebelled and that's where the real خلاف is coming from so that's something we're going to go in now and I want to go in slowly like we have been doing so far in this podcast رضي الله عنهما and this is really one of the strongest arguments that they bring forward they say the grandson of the Prophet صلى الله عليه وسلم the leader of the youth in جنة he is the one who did خلوج against يزيد if he can do it we can cling on to his opinion and we can say it's a valid difference of opinion so I first want you to explain the history of the events that took place and then I'm going to go into some of the arguments that I have for you let me mention the entire story okay until Hussein died okay from the time of يزيد من المعاوية coming into power and I'm going to mention until Hussein died it's going to be very lengthy it's going to be long pay attention and then we start taking the rulings from it fine يزيد من المعاوية was given the خلافة when the year in Islamic history was the 60th year of the Hijriah يعني سنة 16 من الهجرة the 60th year of the Hijriah يزيد was given بيع there was appointed as the Muslim a leader and at that time يزيد's age was 34 years of age okay يزيد the son of who معاوية من أبي صفيان there were a group of people who chose not to give بيع to يزيد they said we're not going to give you بيع from those people who were الحسيد من عالي the grandson of the Prophet عليه الصلاة والسلام and عبد الله بن الزوبير they both of them were in Medina they refused to give بيع to يزيد and when they were requested by Yazid to give بيع to Yazid عبد الله بن الزوبير he said أنظروا هذه الليلة let me look into this matter tonight okay and I will tell you my opinion tomorrow okay or I will give you my opinion so they said okay no problem but when عبد الله بن الزوبير and he went to where he went to Makkah and he didn't give بيع when they came to Hussein and they said to him هيا what about you give بيع he said I am not going to give بيع privately hey I'm going to be in front of everybody they said okay no problem so in the morning I'll see you guys he said at night time he went away and he came right after I have to understand they both did not see this man to be fit for the role عبد الله بن الزوبير and Hussein and I'm not going to be focused on عبد الله بن الزوبير I'm going to be focused on عبد الله because we're going to go into it after this so عبد الله بن الزوبير سبط رسولي the grandson of the prophet he refused to give بيع he went to Makkah and when he went to Makkah يزيد من المعاوية is very upset why does Hussein not want to give me بيع why is he refusing to give me بيع the people of Iraq so there's a historical reality that needs to be seen and understood here the people of Iraq they were always connected to عليب نبي طالب and his side of the family and his offspring remember when the whole issue happened عليب was in Kufa between him and Muawiyah so عليب was the the leader and his place was Kufa right in his base so his base was Kufa and the people of Iraq were acquainted with عليب نبي طالب but they deceived him and then Hassan the same thing he was for a very short period of time he was there and then he passed it over to Muawiyah and he went to him and he said look you take over I can't I want all the Muslims to come together I don't like this idea so the people of Kufa when Hassan عليب passed it over to Muawiyah and Muawiyah took over everything they still have their long for the the prophet and his family so when they heard that Husay رضي الله تعالى عنه it doesn't want to give Bay'a to Yazid they started sending him letters the people in Iraq the people of Iraq and when they sent him the letters they were saying to him basically we want you we want you to come over to us we want you to be with us and we want you to stay with us so they started sending the letters we're going to give you Bay'a we don't want except you nobody we want there's no Bay'a of Yazid on our neck the Bay'a is for you so the letters became too much too much for Husayn until the narrations mentioned that the letters reached 500 notes had 500 books that reached them and they all came from the people of Kufa they were calling him so Husayn said okay you know what I need to get to the bottom of this matter he sent his cousin okay whose name is مسلم عاقيل so مسلم ابن عاقيل ابن أبي طالب and so that's ابر عمي right so he's his cousin and his name is what Husayn ابن عالي ابن أبي طالب so عاقيل ابن أبي طالب and عالي ابن أبي طالب brothers so مسلم so he sent him he goes go find out the reality of the situation okay is this really the case is the people of Kufa are they really telling the truth are these letters fake or is real go find out for me I want you to understand Husayn initially just didn't want to give back at Yazid okay he didn't want to give back at Yazid now he's in Mecca letters are coming to him from the people of Kufa saying please we want you come to us so he's sorry Husayn he sends his cousin مسلم عقيل he goes go and find out so مسلم عقيل he goes to he goes to Kufa and he started to ask about it is it true that you guys really weren't Husayn are you guys serious about Husayn مسلم من عقيل he came to the house of a man by the name of Hani ابن عروح he stayed with him in Kufa that was the house he stayed in and that's where he did his operation from the people started to come in numbers all of them are giving بيعة to مسلم عقيل بيعة relief بيعة on behalf of who الحسير رضي الله أجمعينه may Allah please with all of them the governor of Kufa on behalf of Yazid was who and نعماري this noble companion he was the Amir of Kufa for Yazid when the matter reached him نعماري بل بشير that مسلم عقيل is amongst them and that the people are coming to him and they give him بيعة on behalf of حسين what did نعماري بل بشير do he pretended that he didn't hear the issue نعماري ignore it نعماري بل بشير ignore the matter as though he never had anything and he didn't give much weight to it until some people they left Kufa and they went to Yazid and they informed him of what's taking place and that the people are going to مسلم عقيل and they give him بيعة to him and that نعماري بل بشير he's not given importance to this great matter so they complain to Yazid when the matter reached Yazid he commanded عوبي دل first he told Yazid he told you're in a position you're no longer going to be the governor of Kufa no, I'm not going to give you this and he sent عوبي دللهي بنزياد to Kufa by the way عوبي دللهي بنزياد was the governor of where بسرح okay so he said to him you need to take بسرح and Kufa together and be the governor of both and you need to solve this problem so go to Kufa now run solve this problem and go back to running both of كوفا and بسرح عوبي دللهي بنزياد at night time he came to Kufa he covered his face put something on his face and he was crossing by the people with his face covered and he was saying to them السلام عليكم ورحمة الله وبركاته and the people were saying to him ورحمة الله وبركاته يا إبنو بنتي رسول الله صلى الله عليه وسلم the son of the daughter of the prophet صلى الله عليه وسلم they were thought this man who's coming is Hussein so he listened and then he realized that the matter is real and that these people are actually waiting for Hussein to just come after that عوبي دللهي بنزياد went to his palace he called a one of his slaves whose name was called ماعقل he said ماعقل come here I want you to find the matter I want you to find out the reality of this matter he said go and get to the bottom of this issue find it for me who is behind this what is the plan step by step what's going to take place I need you to bring me everything so the man whose name is called ماعقل he went to مسلب ابنو عقيل he took with him 3000 دينار he took those 3000 دينار and he went to مسلب ابنو عقيل and where was he staying he was staying in the house of هاني ابنو عروة that's where he was staying he was staying in the house of هاني ابنو عروة so he went to him with 3000 in his hand and then he said I am a man from Hamas and I am giving you this 3000 for Hussein خضي الله تعالى عنه I want to help him I am part of the cause so and he gave بيعة to مسلب ابنو عقيل on behalf of who and he said take this 3000 use this money for what you guys need it and insha'Allah تعالى and the man kept coming day after day to مسلب ابنو عقيل until the man learned and understood the ins and the outs of what was taking place he learned everything the man went back to ربيد الله يمزياد and he told him the whole reality he said this is the plan step by step this is what's going to take place حسين ابنو عالى when the matter became established many people gave بيعة to مسلب ابنو عقيل he sent to مسلب ابنو عقيل said you know what الله أكبر the people are real I need to send a letter to my cousin حسين ابنو عالى I need to inform him that this matter is real حسين رضي الله عنه he now left towards كوفا he was informed by مسلب ابنو عقيل his cousin that the people of كوفا are pleased with him that the people of كوفا are happy with you and they willing to give يعني بيعة the matter is all يعني ready just come so مسلب حسين رضي الله تعالى عنه he's now يعني he's now on his way he wants to leave when it was the day of يوم تروية this is another issue which is حسين رضي الله عنه didn't do Hajj that year he left going to Hajj it was a day of تروية and he basically حسين ابنو عالى he left on that day and عبيد الله ابنو زياد was aware of everything and the matter was clear was clear for him he knew what مسلب عقيل was trying to do so what did he do he said bring me حاني ابنو عروة I need Haneem ابنو عروة so they brought حاني ابنو عروة to him to عبيد الله ابنو زياد and Haneem ابنو عروة is who is the man that مسلب عقيل is staying with okay yeah so when they brought Haneem ابنو عروة to عبيد الله ابنو زياد he said to him اينا مسلب ابنو عقيل where's مسلب عقيل he said I don't know I don't know so you don't know I don't know what are you talking about he denied it he told معقل he said معقل come here معقل was that a boy who came with the money who gave it to مسلب عقيل and basically said يعني this is for Hussein I am with you guys who kept coming and saying I was from him that was a guy عبيد الله ابنو زياد sent right to infiltrate and get information for him so as soon as he saw معقل he said to him do you know this man and he said I know him he realized that matter is بس خلاص there's nothing to be done now and he realized that the matter it was all through this time it was a deception and it was being deceived so عبيد الله ابنو زياد said to هاني ابنو عروة he said to him هيه where's مسلب عقيل he said والله if he was under my feet right now I won't even lift it up for you so you know so you can see him I wouldn't even do that so عبيد الله ابنو زياد smacked هاني and and he smacked him and beat him and lashed him and he told him to imprison him so هاني was put in prison the story reached مسلب عقيل he found out that this is what happened they took هاني he got 4,000 because man everybody gave he got 4,000 men fully armed he got them ready and they sieged the قصر of عبيد الله ابنو زياد 4,000 men they quickly just sieged the whole palace and أهلو كوفا went with مسلب عقيل right عبيد الله ابنو زياد was smart when he first came to كوفا he got close with and he befriended the chief leaders the tribal leaders and you know the people of authority عاني أهلو الحلو العقيل he got them on his side and أشراف الناس يعني this is important this is how powerful this shows you something so عبيد الله ابنو زياد what he did was he used two tactics to get the مسلب العقيل issue to corrupt يعني dismantle it يعني weaken it he did two things first of all he promised the people that he's gonna get gifts he said you are gonna give you something you are gonna do this one second thing is that he's he terrified them with and scared them with an army that's coming from Sham he said يزيب المعاوية is gonna send me an army I'm gonna destroy you all so the people got worried a bit and scared and this then became an issue for مسلب العقيل which was that the people started to retreat 4000 army that he had people started to take their family members out of the out of the line the mother would come and she would take a child the father would come he would take his brother out the tribal leader would come and he would take his people out until 30 men from the 4000 were left 30 men from مسلب العقيل and the son didn't set that same day except مسلب العقيل was by himself every single body left he remained by himself walking in كوفا he doesn't know where to go he doesn't know where to go so he knocked on the door of a woman and a woman from the people of كيندا he knocked on her door and he said to her I just only want one thing I'll lead a man I just want water to drink I'm thirsty she was shocked with the situation she said who are you he said I'm مسلب العقيل he told her the entire story he said to her she said to him she gave him food to eat she gave him water to drink but her son as soon as he heard the story he ran to عبيد الله بن زياد and he said مسلب العقيل is in the house by the way عبيد الله بن زياد anyone who brings me مسلب العقيل money so he ran to عبيد الله بن زياد and he said مسلب العقيل is with me he said where show us عبيد الله بن زياد took 70 men and he sieged the house of the woman and he fought them by himself he got himself ready put his arm and everything on مسلب العقيل fought fought he killed a few of the men and then they said to him we're going to give you a safe passage to عبيد الله بن زياد you're not going to be killed but you have to go to عبيد الله بن زياد he said okay he can't fight 70 men by himself so مسلب العقيل went to عبيد الله بن زياد when he entered upon عبيد الله بن زياد عبيد الله بن زياد when he entered upon عبيد الله بن زياد he said to him هيا talk to me what's your story he said باعة باعة في عناقنا للحسيني بن علي we have a ba'a for حسيني بن علي you see this is what he said عبيد الله بن زياد he said to him I'm going to kill you I'm going to kill you مسلب العقيل he said before you kill me I just want to do a وصية I want to do a وصية so he looked around and he saw amongst the people عمر ابن سعاد ابن عبي وقاس سعاد ابن وقاس صحابي سنة and سعاد ابن وقاس was very upset with his son عمر because he went to these power and he got very upset so he boycotted him سعاد ابن وقاس is mentioned على كل حال he looked around and he saw عمر ابن وقاس and then he said to him you are the closest person to me in terms of رحم لينج I want to do a وصية to you he took him to the side and then he said my وصية to you is I want you to send a message to حسين ابن عالي and I want you to tell him to return and tell him that there's nothing here anymore to turn back basically return back where you came from there's nothing here for you in العراق عمر ابن سعاد he sent معن to حسين to inform him that the matter is is ended it's over it's finished and the people of كوفة have deceived you and مصلم العقيل is a famous statement well documented that he said come back with your family ولا يغرنك أهل الكوفة don't let the people of كوفة deceive you فإن أهل الكوفة قد كدبوك وكدبوني وليس لك من رأي they have deceived me they've lied and and the ally doesn't have an opinion so مصلم العقيل was killed the day of عرافة and حسين came out one day he came a day before that which was the day of يوم تلوية when he left Makkah was the day of تلوية and مصلم العقيل was killed on the day of عرافة حسين يعني came out one day before the death of مصلم العقيل many Sahab has advised حسين not to leave many Sahab has prevented him they said don't leave حسين from them وعبدالله من عمر عبدالله من عمر said don't leave عبدالله من عبس عبدالله من عمر من العاص أبو سعيدن الخدري عبدالله من الزوير even his own brother محمد الحرفية حسين's brother from his outside like half brother like half brother because محمد الحرفية is not from Fatima he's from الحرفية his mother is from her they all told حسين don't go for example عبدالله من عبس he said to him أريمان ببنو كثير he mentions in his كتاب البداية when he had the 8th volume paid 161 he said to him لولا أن يزريبي وبيك الناس لشبثت بيدية في رحسك فلاب أترك تدهب he said if the people were not going to come out and shame us for it I would literally grab your hair and your beard and hold on to you and I would let you leave عبدالله من عمر شعبيه he said that كان عمر بمكة عبدالله من عمر وزي مكة it reached him that حسين wants to leave and that he's headed towards عراق a distance of مسيرة with ثلاثة ليلن a distance of three nights حسين was gone and what did he say I'm gonna go off them and he read three nights he ran after him and then he said to him where do you want to go he didn't take it lightly he left مكة three nights after him and he said I need to read where do you want he said I want عراق he bought all of the notes that they sent to him from عراق and he said look hear the people look what they do to me they want me the math is ready عبدالله من عمر he said something to him he said let that to him don't meet these people don't go to them حسين said no I'm gonna go to them ابن عمرين he said I'm gonna tell you something إن جيبريل أت النبي صلى الله عليه وسلم جيبريل came to the messenger صلى الله عليه وسلم فخيره بين الدنيا والآخرة جيبريل gave the messenger صلى الله عليه وسلم the choice of this دنيا and the آخرة فاختار الآخرة he chose the آخرة ولم يريد الدنيا and the prophet did not want the دنيا وإنك بضعتهم منه and you are a portion of نبي اللهي محمد والله لا يليها أحد منكم أبدا none of you guys are ever going to attain this دنيا وما صرافة الله عنكم Allah did not remove the دنيا from you guys إلا للذي هو خير لكم except that which is good for you guys but then حسين said عبد الله عمر I'm gonna go so then عبد الله عمر he said come here he hugged him and عبد الله عمر and he cried and then he said to him أستوديعك الله هو من قتيل I greet you as a person who's going to die يعني عبد الله عمر he said you're not gonna come alive I know you're not gonna come back alive to me ابنو كثير منشزة in his bidai وبيدائي والنهاية the eighth volume paid 162 عبد الله من الزبير who also refused to give باعات يزيد he said don't do this why are you going for he said he said تذهبوا إلى قوم قتلوا أباك are you gonna go to a people who killed your father وطاعنوا أخاك and they I mean slandered and even wounded your brother لا تذهب don't go حسين refused and he went أبو سعيد الخدري he said يا أبا عبد الله إني لك ناصح I'm a sincere advisor to you وإني عليكم مشفق I have concern for you بقد بلغني أنه قد كاتبكم قوم it has reached me that a group of people have written to you من شيعةكم بالقوفة your supporters in قوفة have written towards you they are asking you to leave to them فلا تخرج إليه don't go towards them فأبيني سمعت أباك يقولوا في الكوفة I heard your father علي بلا بيضان saying about the people of كوفة والله لقد مللتهم وأبغضتهم they have يعني I'm tired with the people of كوفة I'm hard headed people stubborn people arrogant people your father was saying this وما يكونوا منهم وفاءون قط I heard your father said that there's no promise that these people will ever fulfill وما فاز بهم فاز بالسهم الأخي والله ما لهم نيات ولا عزم على أمر ولا صبر على سيف they have no determination and conviction these people and they are people who don't have patience when it comes to fighting they don't have it أبنو كثير بجزء في بداية ونياية the eighth volume page 163 also حسين on his way he met the poet الفرزدق فرزدق he met him فرزدق just came from Iraq him and Hussain meet on the way حسين said to him where did you come from he said I came from Iraq he said how is the situation of people of Iraq he said قلوبهم معك are with you وصيوفهم مع بداية ونياية but their swords towards بداية ونياية بداية ونياية they have the money بداية ونياية have the kingdom they can give positions you don't have that they love you because of your lineage and who you are and you but their swords and their allegiance in that way is with بداية ونياية all of those people said this to him he refused and he went الله المستعين because there is something written حسين رضي الله عنه he reached Karbala وحسين رضي الله تعالى عنه before that he reached a place called Qadisiyah okay when Hussain reached Qadisiyah it reached him the death of who? مسلم العقيل all that time he didn't know when he reached that place the messenger that عمر ابن سعد ابن أبي وقاس sent to him reached him in Qadisiyah and they told him that Muslim ابن عقيل is dead so Hussain said let's go back the children of مسلم العقيل with him and his wife and his kids are with him they said to him الله لا نرجع الله we're not going to go back حتى نأخود بثأري أبينا we're going to take a revenge for our father and the people did this to him Hussain said really there's nothing to go to they said now we're going to he said okay okay I'll take your opinion and he said let's go رضي الله مزيد found out that Hussain is coming so what did he do as soon as he found out he commanded a man by the name of الحر ابن يزيد التميمي he commanded him to take a thousand men and be the commander and the general for them and to meet Hussain in that place Qadisiyah where he is حر ابن يزيد التميمي he came to Hussain in Qadisiyah and he said to him where are you going يا بنا بنتة رسولينا صلى الله عليه وسلم the son of the daughter of the messenger صلى الله عليه وسلم he said now go to Iraq he said فإني أمروك I'm gonna come on you go back return I don't want Allah to test me on you Hussain I don't want to do anything go back return from where you came from or go to Sham and meet Yazid Hussain رضي الله تعالى عنه he said now I'm gonna go to Iraq and he went forward الحر ابن يزيد blocked him he said please Hussain said to him get away from me يتكيلتك أمك من يو ماذا يلوزك الحرب يزيد إنسان والله لو قالها غيروك إذا شخص أخر than you was to say this to me from the Arabs والله I'll take my right from them and I'll make sure ولكن but what can I say and how can I respond وأمك إن يوم ماذا يسهو سيدة ونساء العالمين can I say تكيلتك أمك to you and I can't يو ماذا يس فاطمة بنتي رسول الله صلى الله عليه وسلم حسيد that he reached Karbala as soon as he reached Karbala he asked the people that he was around he said what's the name of this place he said the name of the place is called Karbala and then he looked and he said he said this place is a place of distress which is Karbala and Balaa means calamities problems the army of that was sent by in order to talk to حسين and reached him in Karbala the army of 4000 men they spoke to and they said to him go to Iraq and meet he said I'm going to meet حسين said that عمر ابن سعاد said you don't have power all that's with you is 72 family members of yours who got 4000 men then حسين recognized that the matter is very serious he can't move now so he said to عمر ابن سعاد okay okay I will give you three choices I want to put down three things I want let me go back from where I came from I'm going to return or I'm going to go to الى ثغريمي ثوري المسلمين I'm going to the border control and I'm going to be that's what I'm going to do or let me go to يزيد I'll place my hand in his hand and I'll give him عمر ابن سعاد he said that's good I like that so he said I'm going to send this matter to عمر ابن سعاد let me send this issue to him and inform him so he said the matter to عمر ابن سعاد that حسين رضي العان is ready these are the three terms he's put down he wants to either be allowed to go back or he wants to what be sent to the ثغريمي ثوري المسلمين or he wants to go to شام and meet عمر ابن سعاد okay عمر ابن سعاد عمر ابن سعاد this is a very good thing that's a very nice thing I like it but there was an evil person right next to عمر ابن سعاد at that time his name was شمر ابن سعاد he was very close he was one of the closest people to عمر ابن سعاد he said now Allah now by Allah he's not going to dictate the terms for us what does he think he is he ain't going to dictate anything for us he has to come under our authority we're going to give him if he wants to go to يزيد ابن المعاوية he's going to go with him with us taking him chained that's how he's going to be that's how he's going to go to يزيد ابن المعاوية عبيد الله من ساتر yeah that's true he got this moral deception he got full of himself conceit arrogance entered him he said you're right شمر ابن سعاد you're right let's do that telling him that he has to do that حسين has to submit to us he said I'm going to tell you something عمر ابن سعاد the 4,000 men I said with him if he can't make حسين surrender then I'm placing you in charge عمر ابن سعاد عبيد الله من ساتر promised him yeah solve the issue of حسين and then go to الري and you can be the governor of ري so عمر ابن سعاد was going to go there solve the issue of حسين ام العري and go but what happened was شمر ابن سعاد took the army he came to عبيد الله he came to حسين ابن عريب عبيد طالب and he said to him listen you can go to يزيد but we're going to take you chained and you have to fall under this minute onwards under عبيد الله من ساتر you're going to you're going to first give bear to عبيد الله من ساتر and you're going to حسين what لا والله by Allah I swear I'm not going to fall under this individual عبيد الله من ساتر what so ever to take me as a captive to يزيد مقنى I'm not going to do that حسين that time he only has 72 people يعني horsemen his family members how how much are the people of كوفا 5,000 now wow so if you look at the two scales it's not going to work so what happened حسين رضي العان who he went to the army of عبيد الله من ساتر and he said to them 5,000 men he said revise your situation do you know who I am I am the daughter I'm the son I'm the son of the daughter of the prophet صلى الله عليه وسلم okay the prophet said about me هادى سيد شبابي أهل الجنة the prophet said this about me so he convinced from the army of عبيد الله من ساتر 30 people to come from him from the people that came and the name that I mentioned before الحر بريزيد التميمي who first came to him when he was in what قادسية الحر بريزيد التميمي he went towards حسين سيد and even the army they said to him are you going to leave us and he said I had to choose between جنة and نار and I chose in جنة I'm not going to make I'm not going to allow somebody else to kill the prophet صلى الله عليه وسلم his grandson so صلاة الظور entered حسين wanted to combine between ضور and عصر it was on a Thursday he led the army two armies he led them at the beginning he said to them we have our Imam and you guys have your own Imam pray yourselves and we're going to pray but they said no no no we're going to pray behind you so حسين رضي الله عنه he led the ضور and then he led عصر together and they prayed behind him when صلاة المغرب was very close the army moved forward the horsemen they started to move forward حسين رضي الله عنه he had his sword right next to him so he heard then the horse is coming close so he woke up some of his family members he said what is happening what is taking place they said that they're coming close so he said 20 horsemen led by العباسب العلي and his own brother and he said go and speak to them asked them what did they want they said the same thing we said to you before حسين has to come a captive for عبيد الله من زياد and he has to surrender and give up as a حسين رضي الله عنه he said okay what wait give us tonight let's pray tonight at night I want to pray ما قيام الليل I want to pray to الله تعالى I love to pray to him and I want to إن شاء الله تعالى have that moment with Allah and pray my استخارة I ask Allah for forgiveness I supplicate to him سبحانه وتعالى and that's what I want to do that was on Thursday night Friday morning the two armies they got in contact and they met one another and they fought one another عبيد الله من زياد's army of course the numbers is not the same 72 plus the 30 that came it's 100 100 102 they're fighting 5000 تقريبا تقريبا 5000 so the numbers is not going to be the same so the entire army of حسير رضي الله عاله but the overwhelming majority of his army were taken or they were killed other than the women but the men were all nearly killed so حسير رضي الله عاله stood by himself everybody was avoiding حسير رضي الله عاله no one wants to touch him they're all going around him he's fighting amongst themselves but then nobody wants to touch him and then what happened was it's disputed who did it some say he was the one who threw something at him and some say that it was not him but it was actually the criminal that I mentioned before شمر he was the one who did it قبحهم الله may Allah destroy them both they're the ones who يعني whichever of those they did it to him and he was killed and then his head was taken to عميد الله عبريزيات in كوفة and so he looked at his head he wanted to know that he died so when his head was brought to him he took a twig and he started to put it into his nose and into the mouth of حسير رضي الله عاله عاله and as a romantic and he saw it and he said والله his destruction be to you والله I saw the messenger صلى الله عليه وسلم kissing him between the two eyes the head that you're doing this too الابراهيم النقعي he said a statement which was very يعني famous and he became يعني authentic الامام والطبراني والطبراني ويشعر فيه في سنة الصحيح الابراهيم النقعي وقال لو كنت في من قتل الحسين إذا كنت من الناس وقلت حسين ثم ودخلت الجنة وقال في جنة استحييته وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال يزيد when he was informed because he was not aware of all of this he was still in sham he was still in sham of course yeah everything escalated very fast yeah so when Hussein رضي الله يزيد he reached him he starte