 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا ونبينا محمد سلن الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في التوبيق الغلو في الدين إكسريميزم في رلوجيا أخبرت أن إن شاء الله وتعالى هذا التوبيق سأتحدث عن it سأتحدث عن it من five chapters of five headings ونحن نتحدث عن the first one which was تعريف الغلو اللغة وشرعة ما هو إكسريميزم في تحقيقاته وفي تحقيقاته ومن ثم نتحدث عن حقيقة الغلو حقيقة الغلو ومتحدث عن it أن الغلو هو الإفراد والتفريض يجب أن يكون يجب أن يكون إضافة من شيئا ويجب أن يذهب على مدينة ويجب أن يكون ويجب أن يكون يتحدث عن it يجب أن يكون يجب أن يكون خلف من كلنا ويهدفت عن حقيقة الغلو في حقيقة الغلو ويهدفت عن حقيقة الغلو حيث يكون ويهدفت عن هدفت عن لأعطيقا لأعطيقا ويهدفت عن الإجتماع ويهدفت عن الجزئي it is extremism related to deeds and actions and then we swiftly moved on to the root causes what are the root causes that bring about extremism whether it be extreme exaggeration or extreme in what in negligence and I mentioned previously three three root causes and insha'Allah today we're going to go into the fourth root cause that brings about extremism and that is اطلاق آيات نزلت في الكفار على المؤمنين المخلصين it is to place verses that have come down on the disbelievers to take those verses and to place it on the disbelievers so it's to take verses from the Quran that Allah is talking to the disbelievers Allah is addressing the disbelievers this verse is for the disbelievers and that verse is taken and it is placed on the believers and I also I I mentioned this before I touched on it I mentioned the statement of who عبد الله بن عمر رضي الله و تعالى عن هما may Allah be pleased with him and his and his father that he said that the حرورية the خوارج they took verses that came down on the disbelievers they placed them on the believers this is narrated by بخاري in صحيح معلقا without a without a connected chain for it so what we take from this is that the verses that have come down on the disbelievers and I've mentioned this before you are not allowed to in any way form or shape to take those verses and place it on a believer and give him the ruling that comes with it as for if you use the verse that has come down on the disbelievers you use it for a believer but you don't make him the same ruling as the disbelievers this is something we find that the messenger did عليه الصلاة والسلام and the hadith is Sunni Tirmidhi or the authority of who أبي واقد الليتي the famous hadith that the companions came to the message عليه الصلاة والسلام and they said to him اجعلنا that and what make us a tree in which we can put our weapons on and the message عليه الصلاة والسلام make us a tree which we can put our weapons on just like the disbelievers have a tree in which they put their weapon on and this is they want to get from the tree they believe that the tree somehow is going to give their weapons strength and power that when they fight with their enemies that they're going to win that's what the disbelievers believed so when the companions said that the messenger what did he say the messenger صلى الله عليه وسلم he raised his voice he said الله أكبر إنكم قلتم قولة بني إسرائيل you guys have uttered the words of بني إسرائيل the jews what is it that you said you said إجعل لنا إلها كمالهم آلها you said make us an إله just like these people have an إله now what you need to understand is the narration actually mentions that these people are what حدثا عهد بالإسلام they were new to islam مع ذلك the messenger صلى الله عليه وسلم he raised his voice this matter became serious to him عليه الصلاة والسلام it wasn't a light matter to him عليه الصلاة والسلام and he said to them that you guys have said this some people would come and say that you're exaggerating what they said they just want a tree that they can put their weapons on but the messenger صلى الله عليه وسلم was trying to show them the seriousness of this statement that you have just used and how it is in correlation and it is in line of the statements that the jews said to نبي الله موسى إجعل لنا إلها كمالهم آلها also the messenger صلى الله عليه وسلم he came to عليه بن أبي طالب رضي الله تعالى عنه when he said to him wake up for قيام الليل and عليه responded by saying أرواحنا our souls are in the hands of الله أرواحنا بيد الله our souls are in the hands of الله سبحانه وتعالى and then the messenger لكتت him and he said about the prophet turned around and while was leaving he said وكان الإنسان أكثر شيء جدلا that verily mankind is the most argumentative and we know this ayah as we said yesterday it came down on who أنظر ابن الحارث أنظر ابن الحارث was a disbeliever and it was very argumentative it would argue every point when it was bought to him some people just like that they don't like to take the truth what they like to do is to argue everything and they think that is wisdom and they think that is that is a sign of being an academic smart individual but the truth of the matter is this is what it is جهل but what we take from these two is that taking a verse that came out and came down and disbelievers if you use it for the for a believer to show that they have شيء مجموعة and that they need to be very serious as we do find the messenger doing it as for taking those verses that came down and the disbelievers and placing on the believers and giving the believer the ruling of the disbeliever and then spilling his blood this my beloved blood and sisters is what that which a person comes with and it becomes extremism an exaggeration it is extremism in exaggerating going going overboard going above the proper limit the next cause the next root cause for ألغلو is أخذو تيكين وظواهر النصوص taking the apparent textual evidences whether it be the quran or whether it be the sunnah without observing without giving any consideration to the consense that is already intact the consense that's already set by the pious predecessors so what the person does is that he finds an eye in the quran he finds a hadith and what he does is that he jumps he jumps on this verse and he takes it and he says this is my evidence or he takes a hadith and he says this is my evidence when in reality the matter has a consense there's already a consense in place and we know the seriousness of those who go against consense الله سبحانه وتعالى يسأل in the quran ونصله جهن موساءة مصيرة الله says the word يشاقق it means the person who tries to make himself equal to the messenger عليه الصلاة والسلام in other words he thinks that he's independently able to do his own set his own path so that's why he's making himself he's siding himself with the messenger عليه الصلاة وكما يشاقق الرسولة من بعد ما تبيل له الهودة after but clear cut evidence comes to you you are informed you are informed of what that this is matter there is already a ruling in place are you with me you are informed of what that this is matter there is already a ruling in place are you with me the person who then tries to go on another path he tries to set himself another road after it is crystal clear that there's already a legislation in place and not only that so he's actually going against the textual evidence he's going against the messenger and he's also going against who الله تبارك وتعالى is that all الله stop the verse at no Allah informs us there's the third thing that they are going against which is they are going against the path of who the path of the believers الله tells us in this verse that it's three things that they are going against them they are going against الله and his messenger which is two and they are also going against now if you look at the verse and you proper analyze it and you you take the verse in what you find here is that الله mentions going against who going against الله تبارك وتعالى and going against the messenger عليه الصلاة والسلام and also going against the path of them the the path of the believers الله uses a letter here which is ويتبع the wow here ويتبع and also follows the path or ويتبع or he follows a path other than the path of the believers this wow according to the أصولين the scholars who deal with the science of أصول الفق they call it the wow of الإقتران it's called the عطف الإقتران the عطف الإقتران benefits us what a benefit such that pay attention that taking a path other than the path of الله and the path of the messenger and the path of the believers a path other than those three paths are you with me they all have the same consequences each and every one of them how they share the same punishment are you with me based on what's going to come after as الله says نوله ما تولى ونصله جهنم وساءة مصيرة الله mentions نوله ما تولى الله will forsake him and destroy him on the path which he has taken and the day of judgment الله will make the hellfire his final abode وساءة مصيرة and what an evil abode it will be for him now the أصولين mention here that it is taking the path other than the path of الله and his messenger and also the path of the believers that punishment is for anyone who takes other than those three paths are you with me brothers it's very important that you understand that and this is like the حديث and this type of this type of عطف الإقتران this type of عطف الإقتران is a حجة it is a proof بإجماع الأصولين yes there is a type of عطف الإقتران that the أصولين differ within themselves if it's a proof but this type are you with me brothers this type of عطف الإقتران is what it's a حجة بإجماع الأصولين and i don't want to go into more details of what is this عطف الإقتران and it is like the حديث that we all know that the messenger صلى الله عليه وسلم he said that there's going to come a people يستحلون الحراء والحريرة والمعازف there's going to come a people who are going to permit for themselves make it حلال for themselves silk زينة and also what music this حديث wow is being used shared by all this wow has shown us that these all all of these are prohibited that they share one common thing which is a punishment to come later that they are all so you can't say that this wow is not a proof for you to use it all together for one punishment because the عطف الإقتران لحجة عند الأصولين that it's not a proof according to the scholars of أصول so it's only referring to for example some say that it's only referring to the زينة here or it's only referring to the silk for the men but as for the music no because you're trying to use the wow which is عطف الإقتران and it is not a proof you with me brothers but what we say is when things are mentioned together and then a punishment is mentioned after it of course other other conditions as well it becomes a proof especially like this verse especially like this verse now that was just a point and a side point of understanding the verse so we took from that verse that إجماع the consents if you take a path opposite to the consents that was set or that it was in place then you are on a path of deviation a path of misguidance now if you look at the آية ويتم إغيرى سبيل المؤمنين فلوه a path other than the path of what the believers who were the believers when this آية came down was it us it was the companions first of all so that غيرى سبيل المؤمنين هيا is number one the companions it doesn't mean only them but they are number one because they were the believers at that time when the best came down okay also the messengers الله عليه وسلمه he said in a hadith لا تجتمع أمتي على الضلالة that my أمتي will not agree that my أمتي will not come together on that which is misguidance you will never find a consents that is that is set and then and then we realize that this consents is actually misguidance it's impossible that the أمتي will never unite upon and they will never come on with what they will never come together on misguidance this حديث ابن ماجه and other than them narrated it some scholars they weakened it because of a narrator in there by the name of أبو خلف الأعمة whose real name is حازم ابن عطا حازم ابن عطا but the حديث has to be understood that and also many other reasons why they weakened it but this حديث is حسن بمجمع طرقه this حديث when all the narrations are brought together it becomes sound and it can be used as a proof because the narrations that have come are large in quantity and no many companions have narrated it from the messengers عليه الصلاة والسلام so the أمات don't unite upon consents so the أمات do not come with consents or they don't unite upon something and there is misguidance in impossible so if a person goes against consents what does that mean he has taken the misguided path and that the people's uniting is a what is a path of what it's a path of when the umma come together and they unite upon something we can say that this matter is infallible it's errorless there's no mistake in it و لذلك حافظ ابن حجر العسقلاني رحمه الله إن شابت كتابه استتابه استتابة المرتدين he brought a powerful statement he says the great noble scholar ابن حجر العسقلاني he says و فيه and in this حديث is عز جنو توون عن الأخذي is to warn against taking the apparent verses جميع الأيات all of the verses that are open to interpretation the verses that are taking verses which are actually open for interpretation اللتي يضل قوله and that verse that you're taking it will actually necessitate إلا بخالفة إجماع السلف he opposes the path and the consents of the pious pre-assessors are you there و لذلك my beloved brothers and sisters the إجماع what it does is the consents what it does is that if a verse has many meanings in it many interpretations in it there's many meanings in this verse that can be taken out of it the consents of the selef and the consents of the umma what it would do is that it would narrow it down to one particular meaning and it will say that this is what it means and it will set it set it to that meaning when a person then comes he's got no choice except to follow that one meaning that the verse has whether you believe that it could also keep carry this meaning and carry that meaning right now we have a consents that is in place and this consents has narrowed it down to one of those meanings that it can have so for you coming with a verse and saying the apparent meaning of this verse is this for me and that verse is open for many interpretations and that interpretation has been narrowed down by a consents you have to follow that consents and that is why my beloved brothers and sisters many people are taking ayat and a hadith but in reality are they trying to use it as a proof but they've gone against إجماع consents that's in place and that is very dangerous that is very dangerous that is also another issue which is many people many people will claim إجماع in matters when there is no إجماع they will come and they will say to you but they have there's a consents in this matter و لذلك إمام أحمد رحم الله و ليسوا إيمان بايم بشر المريسي who was a jami refuted by the إيمة السنة they refuted him and they wrote books against them إمام الشافعيو refuted him and also أثمان الداري مرحم الله يزبقوا نقض على بشر المريسي this man used to claim إجماع in anything that he wanted to bring forward he would say oh there's a consents oh there's a consents oh there's a consents so إمام أحمد responded to him and he said to him anyone who claims a consents like this is referring to إثمان الداري مي oh sorry بشر المريسي anyone who claims a consents like this is a liar who has not how do you not know أن الناس قد يختلفوا that the people have differed in this matter how do you not know so it's upon the person who's claiming an إجماع to actually prove where he got this consents from and is there actually a consents in this matter so as you see my beloved brothers and sisters there's extreme both ways there is what extreme both ways another group of people will say to you i only take the إجماع of the صحابين then they would need to bring evidence forward that the consents of the believers generally is not is not because the ayah clearly says و يتبع and they follow غير السبيل المؤمنين and they follow other than the path of what other than the path of that the other than the path of the believers are you with me brothers other than the path of the believers the ayah says believers and it's unrestrictedly so he means the believers إلى أن يرث الله الارضة و من عليها he means the believers until the day of until the day of judgment but it's true to to affirm consents in this time right now it's very hard to claim consents due to how the world is today are you with me but at the time of the صحابين and the followers and the followers the land in which they resided on was limited they would all eat the majority of them would be in مدينة a group of them would be here a koufa and a group of them would be in بصرة a group of them would be in دمشك and it was it was an uh some of them would be in مصر ايجبت there was a it was countable but right now that's not the case so when somebody claims an اجماع it requires what التتبوت والتحقيق that there really is a consense in this matter و لذلك there are many books written on an اجماعات consenses and what do you call it اليمام المديني رحم الله يزا كتاب كتاب اجماع also اليمام الملو حزم يزا كتاب براتب اجماع and also that كتاب براتب اجماع has a naked of him نوتيمية او اليمام الحزم و whether there is an اجماع in this issue and one of the books i would recommend students of knowledge to actually have with them is a book called موصوع it's a encyclopedia many professors have come together and in this particular book it talks about many chapters of it's 10 odd numbers in which a student of knowledge can actually look into like for example تهارة is there صلاة is there جهد and etc and you can look into it and it will tell you each matter if اجماع was claimed who claimed that اجماع if that اجماع was actually correct it will give you a final نتيجة a final result if truly that consense actually exists so it's something masha'Allah a student of knowledge will truly benefit from so it's important my beloved brother and sisters to observe اجماع او سلف the pious predecessors their consense and also the اجماع ده امه that you observe it or else you will fall into extremism whether that extremism is as we say in exaggeration or in negligence the next reason the next root cause for extremism is not having understanding of the objectives of islamic laws the person doesn't have any knowledge of مقاسد الشريع this شريع i came for what this religion and this religion when did it come to when did it come for it came to what it came to gain and reach particular goals if a person doesn't understand that then he will fall into extremism he doesn't know the objectives of islamic laws and will come from it and that can be exaggeration انا اقلوه كنوسو بي نجليجنس الافرات والتفريض شيخ الاسلامي بلوتيميا الاسكتام اختضاء وصرات المستقيم لمخالفة اصحاب الجحيم لالسكينوليوم بايج 622 امروتيمي سيزا فالوين يسيز فتافطا لحقيقة الدين وانظر مجتملة عليه الافعال من المصالح الشرعية والمفاسد بحيث تعرف ما مراتب المعروف ومراتب المنكر حتى تقدم اهمها عند الازتحام فإن هذا حقيقة العلم بما جاءت به الرسول ابلوتيمي سيز فتفطا باوبن اوبن ميليد لحقيقة الدين لحقيقة الدين the reality and the true essence of this religion وانظر وانظر وانظر مجتملة عليه الافعال انظر على اصحابه ما يمتلك في مصالحه ومصالحه ومصالحه انظر علىه وانظر كل اصحاب وين اكتبه المصالح الشرعية والمفاسد لشفه الممخصول على اصحابه وين اكتبه ماذا لحقيقة الدين ابلوتيمي سيعمل على حيث تعرف ما مراتب المعروف ان you will come to know the levels of good لأن الأمر صالحه، المعروف، المال are not well level. It's many levels. So you're observing this action and what it consists of in terms of benefits and harm that you are actually coming to know the levels of good there is ومراتب المنكر and the levels of evil there is. Why do you need that? حتى تقدم أهمها عند الإسدحاني. So when they start to over crowd one another or they start to shadow one another or they start to occur in one moment you know which one to give presidents over the other. ابريتيمي says فإن هذا حقيقة العلم بما جاءت بالرسول because that is the true knowledge in which the message just came with. They came to what? To teach the people المعروف the levels of good ومراتب المنكر and the levels of what? Evil. That when it happens الإسدحان that you are able to what تقدم أهمها the one that's most important the one that needs to be forth and the one that needs to be given presidents to you are able to give presidents to it and that he says فإن هذا حقيقة العلم بما جاءت بالرسول the prophets came to make sure that that takes place he goes on to say it again فإن التمييزة this is a very powerful point ابريتيمي then says فإن التمييزة بين جنس المعروف و جنس المنكر because distinguishing the good from the evil you with me to distinguish what is an evidence and what is not an evidence يتَيَسَّلُ كَتِيرًا that's easy for everybody everyone can do that it is easy for everyone it's easy for everybody it's easy for a lot of people to say to you this is an evidence and say to you this is not an eye and the quality where did you bring this from it's not an eye it's not an eye it's not an eye or this is a hadith and the other thing is a hadith like that where did you get this from because it's a hadith that's something that many people can and also what is good and what is bad many people can tell you that this is not good for me or this is bad for me you ask a person who is drinking alcohol or you ask a person who is smoking you say to them smoking is it good for you or is it bad for you do you have to go out of your way to prove it for them they will know he knows though if it's good or bad for you you'll say to you it's not good for me and then distinguishing the good from the bad and distinguishing from what is an evidence or what is not an evidence then that's something in the majority and the overwhelming majority no but what is that which they don't know فهما مراتب المعروف والمكر but knowing the levels of good and knowing the levels of evil ومراتب الدليل and knowing the levels of evidence بحيثوا يقدموا إن ذات تزاحمي أعرفوا المعروفين pay attention as we said knowing what is good from bad and knowing what's an evidence from what is not an evidence is something that what everyone knows that but knowing but knowing the levels of good that the معروف which is قاصرة is not the same as the معروف which is متحدية that the goodness it's inclusive it's only you it revolves around you is not equal to the good that involves others that's why إمام أحمد رحمه الله was asked رجل يصلي ويصوم a man prays he fasts meaning he comes with righteous deeds is he better than one who goes out and refutes and exposes the people of innovation and إمام أحمد رحمه الله what did he respond by saying the one who goes out and exposes the innovators is better than the one who fasts who prays what did he say that for إمام أحمد رحمه الله responding by saying that because this is the fasting the praying the righteous deeds that you're doing is exclusive to you you're the one that's benefitting from it as for exposing the innovators you are benefitting the Ummah you're telling the people what good path they need to take and the harmful path which they need to stay away from so which of those two إمام أحمد رحمه الله give presidents to if you look at the people today they'll say to you why don't you just read Quran and just fast and just do that thinking that thinking what thinking that that the عبادة which is is better than the عبادة which is عدية why do they fall short on that matter because they lack مراتب المعروف والمكر knowing the levels of good and the levels of harm they lack that ومراتب الدليلي and also knowing the levels of evidences is it the same the hadith which is أحد and the hadith which is متواتر are they the same if they do if they oppose one another لا is the عام and the خاص لا مطلقا لا مقاية لا مجملا لا مبيا these are مراتب الدليلي the levels of evidences you're using a you're using a general evidence I'm using a specific evidence who's given presidents الخاص مقدبل على العام that the one that's specific is given more presidents to that which is general are you with me does that make sense so مراتب الدليلي the levels of evidences بحيثوا يقبديوا أعرفوا المعروفين so when they come together and you feel like there is a form of contradiction what do you do he says you will be able to give presidents to the أعرفوا المعروفين the best of them all because you know the level وَاَيُنْكِرَ عَنْ يُوْلْأُسَا be able to reject and dismiss المكريني the evilest and the most evilest of harms there is وَاَيُرَجِّحُ عَنْ يُوْلْأُسَا be able to give ترجيح أقوى الدليلي the strongest of the two evidences وَاَنْ يُوْلْكِرَ عَنْ يُسَا فَإِنَّهُ خَاصَةُ لُعُلَّمَائِ بِهَادِ الدِّينَ this is specific to the علماء of this religion they are the ones who know مراتب الدليل المراتب المعروف المراتب المكر and they are the ones who know أقوى الدليليلي are you with me brothers that is مقاصد الشريع and if a person doesn't have التفط as he said he doesn't have an insight of that and he doesn't really understand it he falls into what we said is an exaggeration and extreme in negligence and now you find it's the sad reality that we're living in you find people who have never studied who have never studied no book in and no book in and don't know مقاصد الشريع and that's why they come out with فتاوى شاده ما انزل الله بها من سلطان فتاوى فادكس which are strange that we never find any proof for it the reality of that matter is that it's not even أعرف المعروفين you with me that the best of the two goods that the person is doing a mistake in we find them not being able to distinguish between what is معروف and what is مكر what is a مصالح شرعية and what is a مفسده the person who prays is for example the arab spring and says that this is a مصالح شرعية is even lacking the first one which the majority of the overwhelming majority of people understand as we always say إنها لا تعمل أبصار ولكن تعمل قلوب التي في الصدور it is not the eyes that become blind brothers it is the person's heart you become blind from your heart that you won't even see the good from the bad لا يعرفوا معروفا ولا يمكنوا منكرى that the person will be able to see the good that's right in front of him and he will also not be able to what to see the evil that is in front of him he can't even reject a dismiss the evil because what's happened to him is that the matters have come they have tumbled on him and he has fallen what do you call it a head down الله سبحانه وتعالى he says in the Quran وما يريد الله في تنته فلا انتملك لهم من الله شيئا أولئك الذين لم يريد الله أن يطاهر قلوبهم لهم في الدنيا خزين ولهم في الآخرة عداب عظيم الله توزس ده آية anyone who Allah wants to trial Allah wants to cause them trials and tribulations الله says to the prophet you are not able to what you are not able to help them a person who Allah doesn't want to purify his heart you Muhammad cannot do anything for them for verily those people أولئك الذين لم يريد الله يطاهر قلوبهم those are people who Allah didn't want to purify their hearts لهم في الدنيا خزين in this world they live in humiliation ولهم في الآخرة عداب عظيم on the day of judgment they have a severe punishment and awaits them Allah also says to the prophet وصبر نفسك معا الذين ينعون ربهم الغادات والعشي يريدون وجهة ولا تعدوا عيناك وعالكم تريدوا زينة الحياة الدنيا ولا تطعم أغفلنا قلبه عن ذكرنا واتبع هواه وكان عمره فرطة الله says to the prophet وصبر نفسك بيبايشن أم محمد بيبايشن with who وصبر نفسك معا الذين ينعون ربهم الغادات والعشي يريدون وجهة ستك ويبايشن with those who call to their Lord day and morning afternoon every moment of their life they just connect it to Allah they are supplicated to their Lord يريدون وجهة they only with Allah to be pleased with them their relationship is with Allah not politics the see us and the likes of it it is Allah Allah says ولا تعدوا عيناك عنه don't turn your eyes away from those people to read زينة الحياة الدنيا you're looking for the glamours and the glitters of this world you're looking for politics and see us and stuff like that now in the world Allah says ولا تعدوا عيناك عنه to read ولا تعدوا and do not obey من أغفلنا قلبه with those who have placed locks on their hearts من أغفلنا قلبه عن ذكرنا from our remembrance Allah has placed locks on their hearts والتبع هوا and he follows his desires whenever his nefs shows to him this is what he follows Allah says to the prophet ولا تعدوا عيناك عنه تريدوا زينة الحياة الدنيا ولا تعدوا من أغفلنا قلبه عن ذكرنا والتبع هوا وكان أمره يقولون they are all over the place they are not organized for him why? because he is a person of desires he is a person الله is humiliated in this world how is Allah humiliated بلكتنا مان واتلع عليه بلما الذي آتيناه آياتنا فانسلق منها فأتبعه الشيطان فكان من الغاويل ولو شئنا لا رافعناه بها ولكنه أقلد إلى الأرض والتبع والتبع هوا الله says فمثلو كمثل وتتركوا يلهن ذلك مثل قوم اللذين كدبوا بآيات الله فقصوص القصص علىهم الله يكتب في هذا القرآن أن الشخص who follows him this man was a scholar a man of knowledge but he followed his desires he turned away from the book of Allah he turned away from the religion that was given to him the knowledge he had he turned away from it and he followed his desires so when did Allah تبعه كمثله compared him to الله says he is like a dog in the worst state that the dog is not just a dog but when the dog his tongue is out his saliva is coming not many people like people don't like get close to him like that that's the living example of a person who has gained knowledge who has understood the religion who has then given presidents to their desires over the revelation that their example is the example of a dog that we can't say Allah is disrespectful we can't say Allah is rude this is these are verses that are going to be ready until the day of the day of judgment so you can see Allah تبعك و تعالى choosing the harshest example of a person who has knowledge and he follows his own wins and desires so that person has خزل في الدنيا humiliation and belittling in this world we finish the first root cause of extremism and again always when we say extremism I keep repeating this it is extremism and exaggeration and extremism in negligence the root cause the first one was what الجهل Ignorance of the religion وقلت الفهم بنصوص الشرعية and having little understanding of the textual evidence when now moving on to the second root cause of extremism and that is