 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ من يهده الله فلا مُضِلَّ له ومن يُضِلِل فلا هاديَ له وشدوى الله إلا الله وحده لا شريك له وشدوى نَ مُحمدًا عبده ورسوله يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وانتوا مسلمون يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساءا واتقوا الله الذي تساءلون به ولا رحام إن الله كان عليكم رقيبة يا أيها الذين آمنوا اتقوا الله وقولوا قولا سديدا يُصلح لكم أعمالكم ويغفل لكم ذنوبكم ومن يُطع الله ورسوله فقد فاز فوزا عظيما أما بعد فإن أصدق الحديث كتاب الله تعالى وخير الهدي هدي محمد ابن عبد الله صلى الله عليه وسلم وشرى الأمور محدثاتها وكل محدثة بدعة وكل بدعة ظلالة وكل ظلالة في النار كبيرين ومحالطين كنت أحبتك وأunch my beloved brothers and sisters الله سبحانه وتعالى على قراره محصوله ومحصوله إلى ثلاثة قراره ثلاثة قراراتا يُصدقها من فتح البدة ثم شابها حتىما حصلوا فقرارة وكذلك الشخص يترك في ذلك الوقت ويصبح أصدقائي إذا كنا نظر إلى النصوص الوحيين، إذا كنا نظر إلى القرآن ونظر إلى السنة نظر إلى أن القرآن و السنة لديهم أمثال ومهمة جيدة إلى مرحلة الشباب هذه الثالثة، والسكولرين يدفعون عندما يبدأ و عندما يدفع؟ but they agree that there is a مرحلة الشباب مرحلة الشباب، المرحلة الشباب the youth in general they are قوة المجتمع the strength of a society the prosperity and the success of a society is examined based on their youth if they have youths who are upright, steadfast, noble then they have a good future that awaits them but if their youths are corrupt, criminals, thugs then this community and this society they have a dark and dull future that awaits them ولذلك ابن تيم رحمه الله he says that the youths are like the heart for the body he says that the youths are like the heart for the body that the youths are for the ummah كمثل القلبي للبدن like the heart is for the body إذا صالح الصالح الجسد كله if the heart is upright and it is good then the whole body is upright and good وإذا فسد but if the heart becomes corrupt then the whole body becomes corrupt and the same applies with the youth if the youths are upright and they are good the society and the community are also and if the youths are becoming corrupt and they lose their steadfastness so does the community and the society the Prophet صلى الله عليه وسلم he told us that the ones who are going to be given shade are people who have seven characteristics and from them is شابون a youth نشأ بعبادة الله who grew up through the obedience of Allah and the worship of Allah he spent his مرحلة الشباب in عبادة in the remembrance of Allah following that which Allah commanded him and staying away from that which his Lord prohibited him from بخاري المسلم both narrated that حديث من حديث أبي هوريرة رضي الله تعالى عنه راد عقبة بن عامن رضي الله تعالى عنه he said that the Prophet صلى الله عليه وسلم إن الله لا يعجب الله is fascinated he is amazed من الشاب بأيوث ليس له صبوة and he hasn't got صبوة ابن أثير he says in his كتاب النهاية في غريب الحديث that the word الصبوة means الميلو إلى الهواء he doesn't have inclination to desires الله is fascinated with a youth who doesn't have inclination towards desires why because this is not the nature of a shab a youth a youth is generally one who is inclined to desires and following his desires but when the youth chooses not to follow his desires الله the Lord of the heavens and the earth is fascinated with him and إمام أحمد and أبو يعلى and طبرانيو narrated this حديث and شخل الباني رحمه الله he authenticated it the youths are afflicted with two types of corruptions if you observe it you realize that it doesn't leave one of these two the first fitna is fitna to the desires and we'll speak about that in details Insha'Allah fitna to the desires it encompasses major and minor sins and the second fitna that a youth goes through is a fitna to doubts which encompass الكفر disbelief and البداة a lot of the times when the youths are spoken about and how they are going astray and they are deviating a lot of the people what comes to their mind is the fitna to the desires is what comes to their mind so if they see the youth dressing in the way he dresses drinking what he drinks taking the substance that he takes not praying his Salah the only thing this is the type of fitna that the youth goes through راعدة there is also another fitna that they go through which is fitna to أشبهات doubt a lot of youths are going to university they are coming back from university and they are coming home at the right time they are upstairs they are reading لكن the problem is do they believe in Allah's existence do they believe in Allah's oneness that's a question that one needs to ask himself this is also another problem so the Shabaab when it comes to the fitna to the desires and the fitna to the desires the Ulama they categorize the Shabaab into three and how they are in regards to the إنحرافات the deviation and the astray that they may encounter or come through to the first of them is a group of youths who realize the dangers that are opening up for them and the harm that wants to come their way they look at it and they ponder over it knowing its evil consequences they fear their Lord الله سبحانه وتعالى they fear his punishment سبحانه وتعالى and they regret any shortcomings that they've come with their faults and their mistakes they run to him سبحانه وتعالى and these are the ones who are consistently fighting with their fitna to the desires that's the first type of Shabaab the second one are those who feel the danger who understand its problems and they know the evil consequences which it has they want the good they want to be upright they want to be steadfast but their nefs is calling them to the opposite شاياطين والإنسي والجين are calling them to the opposite these ones يرجع له الخير خير is hoped for him ويخشى عليه it's also fairing for him the Prophet he tells us in an ede erhalten Wenسائي ترمي니 إذا أذنب his sin comes with shortcomings كانت ن姑 ت crux a black dot you place in his con he repents if he comes back back to his Lord سُقِ لَقَلْبُهُ هِسْ هَاتِ isْ كِلِينْتِ فَإِنْ زَادَ زَادَتِ but if he goes on into the sin, the black dot is made even more. فَذَالِكَ الْرَانِ then the messenger said, this is the run, meaning this is the heart becoming fully tainted. Then the prophet recited the ayah, كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِ مَا كَانُوا يَكْسِبُونِ that their hearts were darkened due to that which their hands have put forth. The third type are those who have no understanding and comprehension of the dangers of the shahuat and the shubuhaat. Every single day they're indulging in whichever of those they want. Those يخشى عليه it is feared for him and يأتيه الموت that death may come to him. وهو على حاله why else he's in that situation. يقول الله تعالى الله says in the Quran. وَلَيْسَةِتْتَوْبَتُ لِلَّذِينَ يَعمَلُونَ السَّيْئَاتِ that repentance is not for the one who is doing sins and is committing crimes. حتى إذا حضر أحدهم الموت that when death comes to him. قاله he says in me, تُبُتُ الآن and now I repent. وَلَالَّذِينَ and it is also not for. الذين يَمُوتونَ وَهُمْ كُفَّارَ. those who die as disbelievers repentance is not for them. أولاقة those that were mentioned. الله says أعتدنا لهم we prepared for them. عداب and أليم and a severe punishment. So the youth goes through those two fitness. فتنة الشهوات and فتنة الشبوات. And which of those two are most dangerous? It is the the shubu hat. The doubts are the greatest of them too. وَلِذَالِكَ the Prophet ﷺ he told us in a hadith of Imam al-Tabarani narrating in his mu'jam. وشيخ ناصر رحمه الله authenticated. من حديث آنسي بلو ماليكين. إن الله حجب التوبة عن صاحب بدأة. عن صاحب كل بدأة. That Allah veiled repentance from the innovator until he comes back from his innovation. And what is the reason to that? Because the one who is doing the innovation. لا يدري أنه منحرف. He doesn't know he is a deviated person. He doesn't know he is going astray. بل يظن وأنه rather he thinks he is من بحر الصالحات. Rather what he thinks is that he is upon the right path. He is taking from the ocean of the righteous people. That's what he believes. And the one who falls into disbelief. The same. He doesn't believe what he is upon is wrong. What are the causes that bring about deviation? The first of them is هجر القرآن. The boycotting of the Quran. And abandoning the book of Allah سبحانه وتعالى. الإمام ابن القيم رحمه الله. He explains to us that the boycotting of the Quran. It occurs in five different ways. The first of them is he said. أحدها the first one is هجروا سماعه والإصغاء إليه وهجري تلاوته. The person boycotts listening to the Quran. Bringing your ear attentively to the Quran and reciting the Quran. The person hardly reads the Quran. The Quran is in their house but it gathers dust. They hardly go towards the Quran. They don't read it. And many parents are like that when it comes to the Quran. And they want their children to go to the Quran classes. And memorize the book of Allah. When you yourself haven't read the Quran. You don't open the Mus'haf. The second is هجر العملي به. The second one is the person abandons any boycotts العملي به to implement the Quran. والوقوف عند حلاله وحرامه. The person boycotts following that which the Quran made halal and the Quran made haram. There is no implementation. They don't implement what the verses are saying to them. They believe or the way that they are is as though the Quran is talking to a third party. That is not talking to them. And even if they do read the Quran they are reading it for somebody else. So they can tell somebody else what they are upon is wrong. هجر العملي به. والوقوف عند حلاله وحرامه. وإن قرأه وآمن به. إبن القيم يقول إذا يرسل القرآن. وإن يعتقد أنه فيه. هو أيضا يبقى. لأنه لم يفعل القرآن. الثالث وثالث. هجر تحكيمه واتحاكمه إليه. The person he abandons رولing by the Book of Allah. And he also abandons seeing the Quran as a source of judgment. That when a conflict happens he doesn't run to the Quran and find the answer in the Quran. And that also the Quran will not be seen as a source of judgment. But rather people will see things that they wrote and things that they put together to be a source of ruling. So they will say what do we believe as a culture? What should we do? What do we do here in this particular situation? And so the Quran is never looked into. And the Quran is not seen as a source of حكم and التحاكم. في أصول الدين وفروعه it is not made التحاكم in fundamental issues of the religion nor is it seen in sub branches of the religion. The person would go to the Quran after they give up. That's where they would go. Or they would take the statements of men over the Book of Allah سبحانه وتعالى. الرابع with a fourth. هجر تدبوره وتفهمه the person boycotts pondering over the Quran and contemplating over it. ومعرفة ما أراد المتكلم به. And trying to know the speaker meaning Allah. What is he trying to say to you? What is he trying to request from you? Not giving importance to it is boycotting it. الخامس with a fifth. هجروا الاستشفائي the person boycotts taking the Quran with the source of cure والتداوي به في جميع أمراض القلوب. With all of the illnesses there are whether it be the illnesses of the heart or the illnesses of the body. The person doesn't see the Quran. So they first try the doctor. They first try the medication. And once the doctor says that your illness is a chronicle illness. There's nothing that can be done for you. Then and only then does the person say where is the Mus'haf? Where are the Mashayq and the Ulama? Where is the Quran? The Quran is seen as the last source. And then Ibn Ul Qayyim says رحمه الله وكل هذا And all of those five that were mentioned from the boycotting of the Quran وكل هذا داخل في شكوة رسول الله All of those fall under the complaint of the prophet of Allah when he complained to Allah by saying وقال الرسول يا رب And he just said الله إن قومي تخذوا My people have taken this Quran مهجورا They boycotted this Quran And they abandoned it. These five points ابن Ul Qayyim says it encompasses it. But what is even worse brothers وتعظم المصيبة وتشتد الكربة The calamity becomes great And the pain even increases more when the people do what في ستوب ديلا به غيره When other than the Quran is placed in its place When people start to listen to what they nowadays call Anashid Islamiyah The person will listen to the Quran The person will not look at the Quran They will abandon the Quran And they will replace it with that which they call Anashid Islamiyah They will replace it with that Or they will replace it with music And they will listen to it And then you understand Why the pain is there A Sebh abuthani The second reason Why The ummah among the youths Are deviating And going astray Is al-bu'ud an Sunnah al-habi bil-mustafa That the messenger He is Sunnah We've boycotted it We've turned our backs on it And we've distanced ourselves from it الله سبحانه وتعالى يسيز النقرآن ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوليه ما تولى ونسله جهنم وسائت مصيرا الله سبحانه وتعالى يسيز ومن يشاقق الرسولة anyone who goes against a prophet's path ومن يشاقق الرسولة من بعد ما تبين له الهدى after it becomes clear to him the correct path becomes clear to them and the truth has been told to them and they go against the path of the believers الله says You will be left to the path that you've chosen and then الله says And the hellfire will be made your final abode The person will stay there because they turned away from the prophet's path and they turned away from the فالياحذة للذين يخالفون عن أمره. لدهم أن يكونوا خوشسين. الذين يحضرون على أمره. ما يحدث لهم؟ فالياحذة للذين يخالفون عن أمره. فالياحذة للذين يخالفون عن أمره.، فالياحذة للذين يخالفون عن أمره. فالياحذة للذين يخالفون عن أمره. وأنهم يخالفون عن أمره. الإمام أحمد بن حنبن الرحمه الله ، قال أن الفتنة here in the verse means a shirk. Why is it a shirk? Because the person has chosen a path other than the path of the Prophet. And so they made it equal to the path of Allah سبحانه وتعالى. The messenger told us, صلى الله عليه وسلم. In a hadith, الإمام أحمد بن حنبن الرحمه الله سبحانه وتعالى. That the Prophet said, تركتكم على مثل البيضاء. I have left you upon a white clear path. It's night is like day. لا يزيغوا عنها بعد إلا هالك. The only person who will be destroyed after me is the one who takes other than that path. The one who deviates from that path. The path which is what? He is Sunnah عليه الصلاة والسلام. He also said in another hadith that الإمام الحاكم نريته في مستدرك. إن قد تركت فيكم ما انتمسكتم به. لن تضلوا أبدا. The messenger said, I have left that which if you were to hold on to you will never be misguided. كتاب الله إذا بكف الله. والسنة نبيه أن the Sunnah of the Prophet صلى الله عليه وسلم. أقول ما تسمعون. وأستغفر الله ليولكم والسائر المسلمين من كل ذم. فاستغفروه إنه هو الغفور الرحيم. الحمد لله رب العالمين. له الحمد الحسن والثناء الجميل. وشد أن لا إله إلا الله وحده لا شريك له. يقول الحق وهو يهد السبيل. وشد أن سيدنا ونبينا محمد. صلى الله عليه وعلى آله وأصحابه. والتابعين لهم بحسان إلى يوم الدين أما بعد. السبب الثالث. The third reason why the shabab and the youth they go astray is فهم نصوص الكتاب والسنة بغير فهم سلف الأمة. Understanding the Quran and the sunnah in other than the understanding of the pious predecessors. And in a way in which the companions did not understand it. The messenger told us in a hadith that Abu Dawood narrated in his sunnah and At-Tirmidhi in his jama'a and Imam ibn Maja in his sunnah that the prophet said in the hadith, وإنه من يعيش منكم. Whoever from amongst you lives فسيارخ تلافا كثيرة is going to see a lot of disputes. فعليكم بسنة. Upon you is my sunnah وسنة الخلفاء الراشدين المهديين. The prophet then said the sunnah of my rightly guided khulafa أبي بكر, عمر, عثمان, وعلي. Their path. So look what the prophet said here. Upon you is my path and the path of my rightly guided khulafa. Meaning Abu Bakr, عمر, وعثمان. عضوا عليها بالنواجد. Hold on to that with your mola teeth. وإياكم and stay away from the path other than that. This hadith told us that the path in which we need to take is not the path of the prophet alone, صلى الله عليه وسلم. That it should be with the path of the companions and how they understood it. A lot of the youths who are today's, we're seeing who either go towards the fitna too. أشبهات. Doubts enter them where they become radicalized in their belief. You find that they read the Quran and the Sunnah in an understanding that the صحاب and the students of the companions didn't understand it. And this is very vital. How do you understand the Quran and how do you understand the Sunnah that in حراف and the deviation comes when you understand it on an understanding which they never understood it? أبو داود narrated in his Sunnah and I'm going to conclude with this. أمو عادب للجبن in رضي الله تعالى عنه قال لي جول سائح يوما. أمو عاد one day said to those who were sitting with him one day. و أبو داوين يكترون هذا في سنن أن معاد قال إن من ورائكم فتنة سوف يأخذوا محاولات و محاولات يكثروا فيها المال و الوالث سيكون كثيرا الناس سيكون كثيرا و يفتحوا فيها القرآن و القرآن سيكون أفضل لكل شخص كل شخص سيتذكر القرآن حتى يأخذوا المؤمن والمنافق والرجل والمرأة والصغير والكبير والعبد والحر كل شخص سيتذكر القرآن المؤمن سيتذكر القرآن even the hypocrite will memorize the Qur'an the man will memorize the Qur'an the woman will memorize the Qur'an the child will memorize the Qur'an the elders will memorize the Qur'an while the slave will memorize the Qur'an the free individual will memorize the Qur'an then a person will say أن يقول ما للناس لا يتبعوني why is it that the people are not following me why am I not getting followers و قرأت القرآن when I have read the Qur'an from the beginning to the end meaning I have memorized it ماهم بمتبعية these people are not going to follow me حتى أبتدع until I innovate something for them I have to bring something that will attract them حتى أبتدع عليهم غيره until I innovate for them something other than the Qur'an فإياكم معاست stay away و مبتدع and that which has been innovated فإن مبتدع ضلالة for verily that which will be innovated that day will be misguided اللهم اغفلنا ذنوبنا و إصرافنا في أمرنا و ثبت أقدامنا و انصرنا على القوم الكافر اللهم اغفلنا هزلنا وجدنا و خطأنا و عمدنا و كل ذلك عندنا يرب العالم اللهم لا تجعل الدنيا أكبر همنا ولا مبلغ علمنا ولا تصليط علينا بالذنوبنا من لا يخافك فينا ولا يرحمنا ربئات نفوس لا تقواها و زكها أن تخير من زكاها أن توليها و مولاها ربنا آتنا في الدنيا حسنة و في الآخرة حسنة وقنا عذاب النار و أقن الصلاة