 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي فقصر بالطائفة فحكموا بإسلامي أن they labeled Muslims من دلت نصوص الكتاب والسنة والإجماع على كفري they called Muslims a people who其 ألāh and His messenger and the�ماع of the عمه have come together they've said that this person is a believer دلت نصوص الكتاب The book The Sunnah The إجماع those are the therapists و تعد بآخرين و أخرين الشيطان فعلوا أنهم يذهبون بشكل مخطوط فكفروا أنهم فعلت تكفير عنه من حكم الكتاب والسنة والإجماع بأنه مسلم فعلت تكفير عن الناس هو الله والمسنجر أن الإجماع فعلوا بشكل مخطوط و أنه قلت فيه فايا مصيبة الإسلام من هاتين الطائفة و هو يقوله أنه تكلمة تتكفير عن هذه الناس أهل الوروف، الناس يفعلون إلى الفراط والتفريط لأنه مجموعة ومجموعة ومجموعة الله يجعل هذا الشخص يكافر المسجد جميعه إجماعه مُنعقد في هذه المتاة وكنت تأكد وكنت تقول أنه مُسلم أو المجموعة إنها مصيبة إنها مصيبة لذا هذا الكلام حقيقة إنها جميلة من المفتي أيضا الشيخ الإسلامي بلو تيبه ولا يجوز it is not permissible تكفير المسلم تكفير على مسلم بدن بفعله it is not permissible to place تكفير on a believer because of a sin he has done ولا بخطأ إن أخبع فيه and not in a mistake that he has fallen into a show coming كلمسائل التي تلازع فيها أهل القبلة like the issues that the Muslims differed amongst themselves for example he fell into the statements of the or he fell into the statements of the the lights of them and etc شيخ الإسلامي بلو تيبه he said it is not permissible for you to make تكفير on this person based on this statement and a shortcoming and a mistake a person has done you are not allowed to أبو حامد الغزاليو this statement of his that I am going to read half of the محاجر brings it in this that أبو حامد الغزاليو said أبو حامد الغزاليو says one of the things that one needs to stay away from and be very very distanced and cautious from his what التكفير the issue of تكفير this is something you need to be very vigilant it is something that you need to take your time out ما وجد إليه سبيل as much as you can find a way to get away from it فإن استباحة الدمائي والأموالي because he said permitting for yourself a person's blood and the person's wealth من المصلينا the people are praying towards إلى القبلة المصرحين بقول لا إله إلا الله محمد الرسول الله and who are uttering and saying لا إله إلا الله to permit for yourself their blood and their wealth is خطأون it's a mistake the people are praying towards قبلة like with you and they are also what they are also saying لا إله إلا الله محمد الرسول الله to go and permit for yourself their blood and to also permit for yourself what their wealth the sheikh says it's خطأون it's a mistake for you to do that and then he goes on to say والخطأ في تركي ألف كافيرين to leave a thousand disbelievers في الحياتي in this world أهوانو is more lighter من الخطأ في سفك دمين لمسلمين than spilling a blood of one believer to leave a thousand disbelievers let them live is lesser in weight than to kill a believer one believer meaning what he is trying to say is that for you to get it wrong this person actually did fall into a coffer and you got it wrong then for you to do a mistake in killing him what is better is that you do a mistake and let him go even if it's a thousand you've done pay attention a thousand people you did a mistake in تكفير on them you all said they are all believers and you got it wrong is better than to do a mistake in one of them who is truly a believer and you killed him basically goes back to the قاعدة which is what الخطأ في العفو خير من الخطأ في العقوبة doing a mistake in forgiving is better than doing a mistake in what in punishing the punishment can be أيحد من الحد whether it be lashing whether it be stony whether it be killing all of that and of course this is not authentically transmitted from the prophet it is weak narrations but it is a قاعدة من قوائد الفقية from the قوائد الفقية that the scholars mention which is to repel any punishment any capital punishment to repel it with what by any doubt there is any speculation the minimum speculation there is to repel it the third type of the third type of and this one my beloved brothers the issue of القلوب في التكفير إن شاء الله القاعدة I am going to be إلهي الكريم do a serious called principles of a more details this is just a very small amount but إن شاء الله This one needs to be spoken about a lot because we see the time and the era that we're living in it has become very even the one before that ونحن نفعل ذلك قبل أن تقوم بالقرار في الصالحين إن شاء الله بك I hope to do a session and a series on that بيضل الله كريم as well. The third one is Extremism in labeling a person an innovator and also boycotting a person There's also an extreme on this as well. There's extreme in exaggeration and there's also extreme in what, in negligence. There's a group of people who will label a person مبتدع so fast. And there's also another group of people that know what to them is a مبتدع. Rather when they hear that word مبتدع they become very agitated and annoyed. So we find extreme on both spectrum الغولو, الإفراط والتفريض The same is with the issue of الحجر the issue of boycotting we find extreme on both spectrum one being extreme in seeing that any person who falls into innovation automatically by default he fell into innovation خلاص بل كهب without looking at الضوابط الشرعية which we're going to speak about and another group of people anything that a person falls into and any mistake that a person comes with there's no such a thing as boycotting Everything for them is about تعاونوا على البنر والتقوة ولا تعاونوا على الإثم والعدوان So they give it very nice titles This is called الغولو في التبديع والهدر Both are extreme Both parties and both groups are extreme الإمام أحمد نريتين in his Musnad and other than him رول إمام أحمد وغيره الإمام أحمد نريتين and other than إمام أحمد that the messenger صلى الله عليه وسلم he said I'm a bani authenticated that the prophet said شرار عباد الله المشاون بالنميمة المفرقون بين الأحبة الباغون المراء العنت that the messenger صلى الله عليه وسلم he said the evilest slaves of Allah are those who walk on this earth spreading news amongst the believers tale bearers المفرقون بين الأحبة who are dividing loved ones they bring in division and this unity amongst loved ones they go to one land and they want the scholar from أهل السنة here to dislike another إمام of أهل السنة from another land they want to bring this unity amongst the ulama and between the طلبة to العلم the students of knowledge or even the عامة to the people who love one another family members all of that falls under this الباغون البراء العنت those who seek to find faults in one who is free from it trying to attribute to him shortcomings and faults and this is the worst slaves of Allah is the messenger صلى الله عليه وسلم he said and that is exactly this issue of a person whose whole job is to go overboard an exaggeration in placing تبديع on a person that to the extent سبحان الله that when a person falls into innovation he becomes happy he says instead of becoming sad and thinking to yourself that this brother of mine has fallen short he is falling into innovation he is in a state of danger and being worried that you've just lost an individual you become happy it goes against how a believer should be like also أبو بكر ابن الخلال in his book كتاب السنة he narrated from ألمام أحمد بسندل صحيح an authentic chain of narration that ابن أحمد said إخراج الناس من السنة شديد taking the people out of the sunnah by taking them out of the fold of أهل السنة is a very severe issue it's a very serious matter to say that so and so is not from أهل السنة والجماعة that so and so is from the أهل البدع the people of innovation this is something very heavy ابن أحمد said إخراج الناس من السنة taking a person out of the sunnah and making him part of أهل البدع he said he's شديد it's a very severe matter it's a matter that requires التأني والتروي والاحتراز it requires observation it requires time not an emotion and ignorant ألمام أبو قاسم التيمير رحمه الله في بيان المحجة in the chapter of Babu اجتناب البدع والأهواء he says أبو قاسم التيمير he says as for the issues that the scholars differed within themselves there are differences of opinions here and it's a matter based on اجتهاد اجتهاد means that that each party is using evidences from the Quran and the sunnah but when the discussion between the scholars is that one party is using evidence whereas the other party is not using evidence this is not known as اجتهاد but like the poet he said not every difference of opinion that comes is given consideration the only Khilaf that's given consideration is that which deserves to be looked at meaning the one that has evidences on the side of both parties so he says if difference of opinion occur amongst the scholars and this is اجتهاد and it is a sub branch of the religion then a person doesn't become an elevator by taking one of those opinions so the difference of opinion scholars have differed on this issue one party take the right and another party go and take the left or this issue is a sub branch whichever of the opinions that you take this doesn't take you out of the fold of أهل السلنة والجماعة not only that ولا مدموم المتوعدين rather you are not blame worthy and you're not to be somebody who does not have the rights to scare you with the hellfire because it is a Masella based on اجتهاد now this is very important because we're talking about the issue of extremism in labeling a person an innovator or labeling them or boycotting them from the issues that are اجتهاد اجتهاد means what what I just explained is the issue of الجرحة والتعديل if a scholar comes and says this person is an innovator and says this person is misguided this opinion of this scholar is not a قطعي الدليل a clique evidence everybody has to submit to this is known as what اجتهاد أقوال العلماء في الجرحة والتعديل the statements of the scholars when it comes to criticism and when it comes to praise is or them speaking about each other criticizing one another او في كلام بعضين في بعضين is امر اجتهادي يون it is a اجتهادي related matter يقبل الإصابة والخطأ and it can take it can take correctness one party can be correct and one party can and it can also take wrong in other words it falls under the حديث of the prophet إذا اجتهاد المجتهد فأصابة فله أجران وإن أخطأ فله أجرون واحد then if the مجتهد strives in a matter and then when he strives in that particular matter he gets it right how many rewards does he leave with he leaves with two and if he gets it wrong he leaves with how many rewards one so the scholar is in between two or one because he is a مجتهد he has the rights to do إجتهاد pay attention but this statement of this scholar regarding this person is an إجتهاد and since it's an إجتهاد if a group of people agree with that scholar and they say نعم I'm with this great scholar and I can see where he's coming from they don't have rights to say to the other group you have to submit to the opinion of our شيخ regarding this person reason being this is a مسأل which is is known as what مسأل إجتهاد goes back to the statement of Abu Qasim Taymi which I mentioned وأما مختلفوا فيه من المسأل إجتهاديتي والفروع الدينية فإن الإنسان لا يصير به مبتدعا I can't become an innovator just because I've chosen not to take the view of your scholar in this person that he has labeled as an innovator and I can't see you as an innovator because you have chosen to take the opinion of that scholar who said that this person is an innovator are you with me because the matter goes back to what الإجتهاد and this is very important because because of this a lot of أهل السنة و سلفيين have become divided on that and they've turned back on each other and don't give each other salams and don't pray with each other رضا إبن عبدالبر رحمه الله he mentions a very powerful statement he says إن من صحة عدالته anyone whose integrity is in place is just person و ثبتت في العلم أمانته and it has become clear his knowledge in this religion he's become clear that he's a man of knowledge his understanding of the religion has become clear to the people و بانت ثقاته و عينياته and his reliability has become clear that he's a reliable person he doesn't lie he knows he lies about worldly matters and he definitely doesn't lie about the religion لم يلتفت إلى احد in any person who then comes and tries to criticize that scholar is not given any consideration إبن عبدالبر he says this إلا unless أن يأتي that he comes with في جرحه in his criticism بيينة عديلة that he comes with evidences that are just and fair clear cut points يصح بها جرحه that has rights for him to be criticize for we look at it we say wow we have valid points strong points قال الله قال الرسول اجمعات not messa'il dania doubtful matters or unclear issues are you with me brothers before that we weren't going to look at it because what was in place his integrity and his honor and his knowledge and his respect and how high the Ummah are there looking at him as an Imam we don't believe our scholars are infallible and errorless we believe they can be wrong and they can be criticized but so far what stands is his nobility another scholar wants to come and show that he's wrong and he's incorrect or he wants to criticize him the criticism that he's going to bring has to be a very strong weight and it has to be clear and it has to be just the reason why he's saying just is that if there's and he's going to mention this إن شاء الله is that if there's any indication that shows us that you're coming because you're in Hambal and he's a Shafi' and you have something towards the there's a you have then in this regard whatever you say is not going to be fairly looked at turn a blind eye he says if there's a he says he says it here he says no he says he says that statement that if there's any evidence that show that this person is doing this out of تعصم مدهبي or is a قرينة that shows then it's not taken into consideration it's consideration also that this person who's bringing the criticism he says it has to be what المشاهدات والمعاينة not that I heard him I think sorry I heard somebody who said this about him that's not enough you're criticizing him it has to be عبد البرى he's saying it has to be مشاهدات things that you saw things that you observed from him when you went to him and you visited him then in this it becomes valid for us to look into it or else we leave it تاجدين السبكي رحمة الله he says be very very cautious and pay attention to this this is very powerful there's a lot of the times youngsters who really haven't studied and learnt properly of course definitely they didn't take knowledge but by teachers to say they just ripped a page out of a book and that's all their knowledges then they bring quotes and references that they themselves haven't understood تاجدين السبكي رحمة الله he says there's a قاعدة that many use and they go extreme on this which is الجرح مقدم على التعديل which is that criticism takes presidents over praise in other words when a scholar criticizes you he takes presidents over the one who is praising because the one who is criticizing has knowledge that the one who is praising doesn't have now this قاعدة is accepted amongst the scholars but it's not accepted unrestrictedly and the problem with our youngsters nowadays when it comes to this issue is that they believe it's unrestricted and they use it unrestrictedly سبكي رحمة الله he says تاجدين السبكي be very cautious and تفهم قاعدةهم that you understand the principle of these scholars الجرح مقدم على التعديل that criticism takes presidents over praise على إطلاقها unrestrictedly بالصواب but what's the correct opinion is that among the correct part the moderation lies in what أن من ثبت الإمامة to anyone who's leadership he's an Imam a scholar he's an Imam has become clear وعدالات who his integrity has become clear وكثرة مادحوه and those who praise him are large in amount واندار جاريحوه and it's rare anyone would criticize him وكانت هناك قريناتون here is his statement and also there is an indication that shows that the one who's criticizing is doing it what من تعصب المدهبي he's doing it because of his fanaticism towards a particular مدهب أو غيره other than that لم يرتفت إلى جحي your criticism is then not looked at it's not looked at so here what we take from it is that this قاعدة الجرح مقدم على التعديل is not unrestricted okay just like the other principle the other party used so there's extreme exaggeration and there's also extreme as I said in negligence there's another group of people who will say anytime two scholars differ in a matter they'll say to you كلاب الأقران يطوا ولا يروى that the statements of the contemporaries to contemporary people criticize each other their statements regarding one another is dismissed because they are contemporaries they're the same and this is also not correct because sometimes a contemporary person can say about another person who he's level to but something right he may say something right so don't go extreme in exaggeration and don't also go extreme in negligence regarding this issue now there's another issue related to this which is the issue of boycotting and this is going to be the last point regarding this session insha'Allah which is extreme in boycotting we find many people who the person is falling into innovation now we agree that this person is falling into innovation I just quickly have to mention what is it that a person if he does that will make him an innovator this is very important many people don't tend to understand this if the person goes against أهل السنة والجماعة in the sources in which the religion is taken from such as I don't want to take the Quran or I don't want to take the Sunnah or I don't want to take the Consense the Consense here being the Consense of the Companions is that I don't want to take any of those three or I don't want to take any one of them he becomes an innovator straight away automatically he's an innovator he can even become a carefree because of it also if the person says it's the same point again it's the same point which is that if the person says I don't take singular narrations in عقيدة he also becomes an innovator because أهل السنة والجماعة they take the Sunnah unrestrictedly in every place whether it be فق whether it be عقيدة but there's nothing distinguishing between whether it's فق or whether it is what عقيدة just like in عقيدة that we take multitude narration we take also singular narration just like we take in فق multitude narration we take singular narration they're both the same to أهل السنة so if somebody comes and says I only take عقيدة and I don't take أحد in عقيدة he becomes an innovator do we establish the proof on this person? no we don't establishing the proof is not required this is very important if he goes against أهل السنة in what المصادر تلقي the source in which they take their religion from that's one the second thing is that the person becomes an innovator is that أهل السنة أهل السنة have consensus in things and these I mentioned before they are five particular matters which is those five and we've already spoken about them these five issues are five أهل السنة أهل السنة have a consensus in these five are you with me brothers it's very important we understand this that these five Allah's names and attributes the second one is the promises and the warnings that he gives the third is the companions and the rights that they have on us fourth which is the predestiny the قضاء and the قدر the things that Allah has predestined for us last but not least names and rulings like كفور and إيمان and etc these five are كليات العقيدة they are the رؤوس if you open any عقيدة a book you will find that they stem they come back they come back to these five anyone who goes short on any of this against أهل السنة والجماعة he becomes an innovator because of it but does the proof have to be established on him or not نعم he has to be informed that he went against أهل السنة in one of these five if the proof hasn't been established on him yet to label him as an innovator is incorrect to label him as an innovator is incorrect okay but when it comes to the مصادر التلقي الكتاب والسنة والإجماعة that doesn't require establishing proof on him that doesn't require it if he says I don't take the Quran I don't take the سنة or he says I don't take the قبر الأحد this is now becomes an innovator without the proof having to be established on him and that insha'Allah it requires another session breaking down all of that but now let's say we agree that this person is an innovator now boycotting is something that stems from establishing that he is an innovator first of all so once it's been established that this person is an innovator boycotting comes after that but the question here is that because he has become an innovator does it automatically mean that we boycott him no pay attention to this point it's important he became an innovator so we boycott him straight away it's not like that it's not straight away like that okay the reason is because the boycotting يخضع للضواب it surrenders and it has to be observed through the principles of the religion before you go forward in boycotting so you don't fall into ليكون عدل وصط بين الإفرات والتفري so you don't fall into extreme exaggeration nor do you fall into extreme and negligence there are a group of people automatically you fall into innovation نعم you're an innovator I'm not going to sit with you I'm going to boycott you automatically another group of people you fall into bidat don't care I'm your friend I love you you're my brother I'm your brother خلاص that's another extreme both parties are extreme these four these four points have to be observed when it comes to boycotting the innovator they are as follows one يحذر الهجر the one who is boycotting has to be very cautious and stay away from what اتباع الهواء following your desires والإلتباع سحوظوا it shouldn't be for your personal you're not doing it for a personal rage that you have against this person some people they only believe you're an innovator because they don't like your personality they don't like how you look they hate you for another reason they ask you for money one day and you say I can't give it to you and they sue you later with giving money to somebody else just because that you're a مبتدع now it shouldn't be that because boycotting is a righteous deed and every righteous deed it requires two pillars what is it خلاص ومتابعة الرسول it requires sincerity and it requires following the messenger in it are you there so the person has to have sincerity in this act he has to have what sincerity as the poet said اخلاص لله صف القلب من يرادة سواه فحدر يا فاطين you have to have sincerity in your action that you are doing also you have to follow the prophet in it you can't just boycott the way you want you have to do it in how the prophet did it so the second one is what the second one is اي تتبت ويتبيّن انا ما وقع فيه المقالف ودلة منصوص والأصول شرعية على بدعيته وقوني معصية من جهة من جهة أخرى أن المقالف قد وقع فيها فعلا the second one is that you verify you make sure that this person in front of you that you are a boycott that really they fell into innovation are you there you actually verify that he fell into it that he did actually do it and again I said this goes back to what المشاهدات والمعيلة it goes back to seeing anything that's through YouTube or what not that's enough يا إخوة this is حكم شرعية you're going to place on a person and because of that a lot of rulings are going to come from when you say this person is an innovator you're saying that he's going to be from the 72 sex are going to be in the hellfire it's not a light term that you're going to use regarding this person so you need to verify to the T that this person is really falling into this it's in our شريعة our brother's names have rulings they're not just random terms كافر مبتع غاليم all of these terms have rulings زالي you can't just use that term at somebody you put a call this person is زالي he gets lashed for it or you get lashed for doing a cut for a Muslim but we take these terms very lightly you say this person is a kafر his wife is going to be separated from him he's not going to be buried with the Muslims he's going to be killed and etc comes out from this so using this word كافر requires observation تحري تأني so the third one is that the third condition that needs to be observed I mean the third principle is اي راعية نوع البدعات ومراتبها وحوالي اهلها you look at what type of innovation that you fall into and what type of innovation is he actually in because the person who has innovation but doesn't call to the innovation is not dealt the same with the person who calls to his innovation there's difference the علمات they're different he does innovation but he does it in his house he keeps it private it's on a private level just like the person who does sins but they do their sins private you're not allowed to bring it out even if you see a text message of his even if you see one day his curtain opens and you see him doing something you are not allowed to talk about it's private it stays private stays what? it stays private so you look at the type of innovation he's coming with is it some of them are بِدا مُفَسَّقَ some of them are مُكفَّرَ speed is sins but sometimes what does he become he becomes a.. now a person falls in an innovation في موضوع ، هل يصبح ، هل تفعل مع هذه المخصوصة المخصوصية إلى المخصوصة المخصوصية التي تفعل كثيرا مخصوصا ، هل تكونوا كذلك؟ أو تقوموا بأي موضوعين ، كل هذا يجب أن يكون مرورا الثالث هو أن يراع المقاسد الشرعية من المصالح والمفاسد المتراتبي على الهجري الثالث هو أن تشاهد الموضوع المخصوصيات من الشرعية فهذا يظهر المشاهد عن المخصوصة المخصوصية إذا لدينا المخصوصة مخصوصا ، وإنه سيكون فقط المخصوصية مخصوصة يمكن أنه يصبح مخصوصا ، يمكن أن يفعل المخطوصة المخصوصية ونصد هل أنت معي؟ إذا كنت تحاول أن تقوم بإمكانك أن تتعلم المفتحة من المنطقة من المنطقة و أنت فقط من شخص مخيف من one person عندما تقوم بإمكانك أن تحاول المنطقة من المنطقة التي تقوم بإمكانك أن تتعلم المنطقة لا لذا ما نرى نظر على كما شخصينا الإسلامي تأكد اختلافوا الأماكن المفتحة من المكان هل أنت في مكان where the sun is strong and the innovators are weak فألا إذا كنت تقوم بإمكانك أن تشعر المنطقة هل أنت هنا؟ أو المنطقة where the innovators are stronger and the people of the sun are weak، هل تتدفع هذا في هذه المكان؟ هذا هو ما يجب ان تتعرف فهلا لتوحيم تتعلم تبقى المنطقة فأخيена المنطقة أدعمه هذا ليس كيف يتفقد فإن تشعر المنطقة فتأكد من الأله وله أنه تقوم بإمكانك لها تفعيل المظاهر والغلوب when it comes to مظاهر الغلوب. Before I conclude it's important that once these four conditions have been met and they are intact that this person is boycotted and he is left. And you don't use as an argument because then you fall into extreme negligence. So insha'Allah تعالى I'm going to conclude that by the will of Allah. Anything that I have said that was wrong or incorrect is from me. الشيطانة للله. His messenger are free from it. سبحانك اللهم بحمدك. أشهد أن لا إله إلا الله أستغفرك وأتوب إليه.