 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد لقد نتحدث عن مضاهر أسباب الغلو نتحدث عن أسباب الغلو المضاهر يساعد للأسفل إن شاء الله تعالى نحن سنمتع إلى أثناء وهي مضاهر الغلو المضاهر الغلو ماذا يجب أن تصدر الغلو فهذا يجب أن نتحدث عن مضاهر الغلو ما سأتحدث عنه في today's part بإذن الله الكريم أول مضاهر الغلو في الصالحين الغلو في الصالحين أو المضاهر الغلو أو المضاهر الغلو أو المضاهر الغلو وعلى آله ما عبدالرحماين يحيا المعلميه يسالنه كتابة التنكيل بما في تأنيب الكوثري من الأباطيل يقول أحد المضاهر الغلو في الصالحين one of the greatest values of falsehood and misguidance is going extreme in the righteous people a lot of people what do they do they go extreme in exaggeration towards the righteous people and another group of people they go what they go extreme in negligence towards the righteous people that they neglect the rights that Allah has given the scholars so they slander them and as Ibn Asaqir says لحوم العلماء مسمومة وعادة الله في هتك أستاني من تقصيه معلومة that the flesh of the righteous people is poisonous the scholars their flesh is poisonous and Allah knows best is that anyone who opens his tongue towards the scholars and the people of knowledge and speaks against them by slandering them from what Allah knows best is that Allah kills his heart before he brings him death that person doesn't last long a lot of those people they apostate they become innovators themselves because the flesh of the righteous people and the scholars is poisonous and there's another group of people what they do is that they go overboard in exaggeration towards the righteous people and Allah سبحانه وتعالى told us in the Quran وَلَا تَذَرُنَّ آلِهَةَكُمْ وَلَا تَذَرُنَّ وَدَّنَّ وَلَا سُواعَنْ وَلَا يَوُوْثَ وَيَعُوْقَ وَنَسْرَى وقد أظلوا كثيرا ولا تجد الظالمين إلا ضلالا الله tells us in this verse five righteous people وَدَّنْ وَلَا سُواعَنْ وَلَا يَوُوثَ وَيَعُوقَ وَنَسْرَى five righteous people who five righteous people the people of Nabi الله نوح they worship these five righteous men and Ibn Abbas رضي الله وتعالى عنهما may Allah be pleased with him and his father he states and he mentions that these five were five righteous men as it narrates in Sahih Al-Bukhari that he said أسماء رجالي صالحين these were five righteous men's name من قوم نوح from the people of Nabi الله نوح فلما هلقوا أوح الشيطان إلى قومهم when these five died these five righteous men died Shaytan sent revelation to the people he started to whisper to the people and what he said to the people is أن ينصبوا إلى مجالسهم التي كانوا يجلسون أصابا he said يجلسون أصابا and images of theirs in the gatherings which you guys sit in so that's what they did they made statues and pictures of them and placed it inside their gatherings just so they can remember that's what the first generation did so when these ones went away the generation who came after they fell into worshiping them and if you look at the statement he said the ones who made the images in the pictures they didn't worship them they just put it there just to remember but when those one died when the ones who made the image their intention was what just to remember these righteous people and not to be forgotten but they died look what he said after that when the knowledge went when the knowledge went it would be that they got worshipped these five men so the shaitan starts from very small Allah tells us in the Quran ولا تتبعوا خطوات الشaitan don't follow the footsteps of shaitan so what shaitan is going to do is that he's going to make you not fall into shirk straight away but he will start off something very small and as you go on and on and on you will fall into shirk أكبر and that's where the علماء's existence is important because if they were there these people would not have been worshipped the علماء's job is to make sure that they're what they're preventing and stopping the people from what from not just shirk but الطرق المفضية إلى الشرك طرق that will lead to shirk they don't just stop shirk but they make sure they stop the path that will lead to shirk so the things that so that which we take from the hadith is these people the reason why they fell into shirk أكبر was because they became they exaggerated they went overboard beyond the proper limit they went beyond the set limits by Allah and the righteous people when it comes to going extravagant and extreme in exaggeration towards them it happens in one of two ways pay attention to this going extreme in exaggeration towards the righteous people it happens in one of two ways the first one is to go extreme in what to be excessive في مدحهم in their praise when you praise in this righteous person you become very excessive in your praise as you see a lot of the rafidah the way they do things and also the صوفية they go overboard and they exceed the limits that were set in praising this particular individual and it's sad because you will tend to find and this is a sad reality this is a sad reality that you would find a people who would attribute to themselves أهل السنة and say that we are Salafis we are أهل الحريث we are أهل السنة والجماعة going extreme on scholars an excessive an exaggeration in them for example saying that our sheikh has never done a mistake in مدهج that is that's extremism and that is مبالغة that's excessiveness in the rites of this righteous person that you are speaking about and this falls under the statement of the messenger صلى الله عليه وسلم لا تطروني don't become excessive in praising me the prophet said كما أطرت النصار like the Christians they became excessive in praising who المسيح بن مريم نبي الله عيسة they became excessive in praising him فإنما أنا عبد the messenger said for verily I am a slave فقولوا when you speak about me say عبد الله الله is a slave ورسوله أن الله is messenger the messenger صلى الله عليه وسلم here is telling the companions and he is teaching them don't go excessive in praising me like the Christians became excessive in praising their prophet عيسة بن مريم what is he referring to here is referring to the ayah he is the messenger وقال المسيح يا بني اسرائيل يا بني اسرائيل عبد الله ربي وربكم إنه من يشرك بالله فقد حرم الله عليه الجد وما أواه النار وما للظالمين من أنصار أنه صلى الله عليه وسلم لقد كفر الذين قالوا إن الله ثالث ثلاثة وما من إله إلا إله واحد وإن لم ينتهوا عن ما يقولون الذين كفروا منهم عذاب وعليم فهم جميعا بقول عيسة بن مريم هو الله أوهم جميعا بقول ما عيسة بن مريم ثالث ثلاثة هو one of three فهم جميعا بقول عيسة بن حو أسلاف من الله بقول هو الله هو إله ثلاثة ثلاثة ثلاثة وقال المسيح يا بني إسرائي لا عبد الله ربي وربك هو النار الصلاة واشيب ويولود ثلاثة ثلاثة إنه من يشرك بالله عيسة بن مريم فقد حرم الله عليه الجنة الله حرم جنة حرام فقد حرم الله الله حرام الله عليه الجنة وما أواه النار وانسار وما للظالي بنا من أنصار ومن المشاكل ومشاكل لا يوجد أحدهم لهم سواء ما فعل هل here what we take from this is that Our prophet was making sure that we didn't fall into that as well that we didn't also take him عليه الصلاة والسلام out of the level of being a slave of Allah that we remember he is a what as he said say about me عبد الله the slave of Allah ورسوله and his and his messenger so he is a عبد فلا يعبد he's a slave so he's not worshipped ورسول and he's a messenger فلا يكذب he's not disbelieved ولكن يطاع ويتبع rather he is obeyed and he is followed عليه الصلاة والسلام so we don't treat him like an ordinary slave of Allah we know he's above any ordinary slave of Allah he is a messenger عليه الصلاة والسلام so we give him that level and we don't take him high up that he becomes what that he becomes إله so he's a level between an ordinary slave and a level below than being Allah or having divinity so that shows us what those who come and say those who come and say that نبي الله محمد as much as you praise him you haven't really given him his right in praise that he say what that is false that is nonsense our messenger is telling us don't go overboard with me and praising him you can actually take him out of out of his Rome عليه الصلاة والسلام out of his level and the status Allah has given him another group of people what do they do they don't believe in him at all they disbelieve him they say he's not even a messenger these are also falling into a extremism this extremism is called what extremism in negligence they neglected his rights gave him سبحانه وتعالى and that's another form of extremism also another narration that the messenger عليه الصلاة والسلام one day he was in a gathering and a woman said this was after the battle of bed when he won so one woman stood up and she started to praise so she said وفينا نبي يون and amongst us is a prophet يعلم ما في غدن there is amongst us a prophet who knows what's going to happen tomorrow and then the messenger عليه الصلاة والسلام has said to her in response to that statement that she just said he said to her دعيها ده leave of this you're saying وقولي but rather say ما كنت تقولين that what she was saying before before this praise because she was saying a lot of stuff until she came to the statement which is what وفينا نبي يون يعلم ما في غدن so the messenger said go back to what you were saying before because what she was saying before was right there was no exaggeration in it as for this statement he didn't like it so he said to her وقولي ما كنت تقولين say that which you were saying before لا يعلم ما في غدن إلا الله no one knows that which is going to happen tomorrow except الله سبحانه وتعالى لا يعلم ما في غدن إلا الله there is no one who knows what's going to happen in the future in the unseen except him سبحانه وتعالى this is specific to him also مطرف ابن عبدالله الشخير he narrated from his father عبدالله ابن الشخير that he said انطلق في وفدي بني عامر إلى النبي صلى الله عليه وسلم that I went out with a delegation of the people of بني عامر to the messenger صلى الله عليه وسلم عبدالله ابن الشخير he said this to the delegation of bani عامر and they said to the prophet انت سيدنا you are our master then the messenger said to them السيد الله the master is Allah and then they said وقفضلنا فضلا you are the most virtuous one amongst us وعظمنا طولا so they praising the messenger صلى الله عليه وسلم best amongst us and you are the greatest عليه صلى الله عليه وسلم فقال the messenger said قولوا بقولكم say your speech which he was saying ولا يستجري انكم الشيطان and do not let شيطان make you slip do not let شيطان make you go overboard in another رواية narrated by الامام النسائي in his كتاب عمل اليوم والليلة الامام النسائي you add adds another word which is ولا أحبه and I do not love for you guys انترفعوني that you raise me above فوق منزلة التي انزلني الله that you raise me over the station which Allah has given me I do not like that and I do not love that so as you can see the messenger صلى الله عليه وسلم was making sure that the speech that came out of the companions mouth and when they said things he made sure they did not fall into الغلو extremism in what in exaggeration and also extremism in what in negligence that they did not fall into any of those two also he صلى الله عليه وسلم he said إياكم والغلوة beware and stay away from extremism فإنما أهلك من كان قبلكم والغلوة because those who came before you what destroyed them was extremism now extremism is what extremism in exaggeration and also extremism in what in negligence so we have وللأسف الشديد people who don't take these prophetic statements and don't realize that by doing this you can fall into extremism and it's sad because today if you look at the country that we're living in in the UK and even if you look at the world today are the Sufiya considered from the غولات the extremists do you hear them being attributed to them extremism when in reality they have these characteristics no one looks them somehow the only ones who are attributed to being extremists are whole the Wahhabis but the extremists here if you look at it is what Sufiya they have غولو في الصالحين are you with me this is مضحر من مضاهر غولو it's one mudharf of the مضاهر there is when it comes to غولو the second one that I mentioned that I mentioned too right the second one is تصوير الأولياء والصالحين pictures of the righteous people and the allies of Allah سبحانه وتعالى pictures is why the people of نوح نبي الله نوح عليه السلام the reason why they worship the righteous people was because they took them and made statues and pictures of them and that was a path that Shaytan used for them the second type of مضاهر غولو the second type of مضاهر غولو is تقفير غولو غولو extremeism in what تقفير غولو and تقفير means what it means to discommunicate an individual from Islam it is to take somebody out of the fold of Islam the way that غولو تقفير happens is by three ways غولو في التقفير happens in three ways the first one is تقفير is something that's not even كفرا اصلا this thing is not كفرا and a person comes and he makes تقفير on a person regarding it like معاصي sins drinking alcohol is a sin taking mortgage and ربا is all what it's a sin it's a sin all of those are what they are معاصي sins somebody comes and he makes you a kafir because of that are you with me this is تقفير بما ليس كفرا it is doing تقفير on something that's not even كفرا the second one is it's تقفير placing كفرا on someone based on something that can take كفرا now this one's different the first one wasn't even a كفرا this one is a possibility it can sometimes it can be كفرا فيما يحتبي الكفرا it can be there's a possibility it can be كفرا and this is what تقفير الحكيم بغير ما انزال الله falls under this one placing كفرا on the مسلم who rules by other than that which Allah has set down can he become كافير from it نعم are you with me he can there are times when he can become كافير from it and there are times when he won't be a kafir from it pay attention are you with me brothers تقفير الحكيم بغير ما انزال الله بإطلاق anyone who makes a Muslim leader who rules by other than that which Allah has set down he places كفرا on him unrestrictedly this is something we spoke about before we mentioned it before this is مدهب الخوارج this is what مدهب الخوارج أهل السنة والجماعة when it comes to حكوم بغير ما انزال الله they do not place كفرا on it unrestrictedly they believe it requires تفصيل it depends on how he rules by other than that by other than that which Allah has set down are you with me so this is التقفير بما يحتمن كفرا also falls under that one as well is التقفير باللم يكفر الكافر بذعبه another one is that I made this person a kafir you are not following me in it so you are a kafir as well so they use قاعدة is باللم يكفر الكافر فوهو كافر anyone who doesn't make the kafir doesn't place كفرا on this kafir he himself is a kafir this is based on his claim that this person is a kafir إذا now can this person become a kafir this is a possibility it could be and it also could be what and it could also be not a kafir so this is احتمال there is a possibility but for them it's unrestricted if anybody ever says to them so is the kafir for them automatically is the kafir we believe that this is what تقفيره فيما يحتمن كفرا that's also the third one is تقفير المعين دولا اعتبالي لبوابد الشرعية the third one is this thing is kafir this thing is actually a kafir now so the first one was is not kafir the second one is a possibility 50-50 the third one of the other hand is this is a kafir now this thing is a kafir but is this individual like kafir specifically so it's unrestrictedly generally مطلق الحكم the general ruling is that it's kafir such as the person who abandoned the prayer and etc this thing now we agreed it's kafir we agreed both of us that it's kafir for example placing it on this person requires an external external other evidences it requires وجود الشرط وانتفاء الموانية the conditions have to be there and the obstacles or the preventing the preventing factors have to be absent and there are four things that have to be there in order for us to specifically place that kafir on this particular individual the first one is الجهل we have to repel ignorance from this person and even this issue of الجهل it requires it has in it الولو الإفراد والتفريط extremism in exaggeration and extremism in negligence some people they entered العذر بالجهلي the excuse of ignorance into this in ضوابد والتكفير to matt his صلاحة that this person is a kafir and he's still saying العذر بالجهل العذر بالجهل another side like it there's to him there's no such thing as الجهل he believes that the processor came the Quran is come خلاص that's it there's no العذر بالجهلي are you there and I already spoke about this previously before the second one is الإكره درس a person has been put into a state of قراه this itself the definition of قراه has also has in it الإفراد والتفريط what is إكره what is the reality حقيقة الإكره what does it mean that needs for itself to be understood the third one is الخطأ mistake this person did this but they did it unintentionally they did not intend to do this action pay attention to this again this one itself has الإفراد والتفريط in it the issue of الخطأ because some people will say to you he didn't intend the كفر no we don't care about whether he intended the كفر or not we're looking at whether he intended the action so when we say that he did a mistake it means he did a mistake by not intending the action not he didn't intend the كفر قصد الفعل is different from قصد الكفري to say that he didn't intend the كفر this is مدهب الإرجاء المرجع we look at did he intend the action somebody stood on top of a مصحف and he's standing he's got a leg on the مصحف and he's using the مصحف to get onto something to get something from a high place so we tell him you're standing on a مصحف and he looks and he says إنّالي الله I didn't know I thought it was a catalog but then this is he didn't we didn't say الخطأ he did a mistake his intention wasn't the action but if he says oh yeah I know I'm standing on a مصحف and then we say to you but this action is كفر now ترتب عليها كفر كفر came from this now are you there كفر comes from this now he then says well I didn't I didn't intend كفر I'll say to you the intention of the كفر is different from the intent of the action that needs to be understood the fourth one is التقويل even this one has extremism in it extremism in exaggeration and also extremism in negligence التقويل here is not every interpretation is a is a prevention preventing cause I'm a prevention from الكفر تكفيل المعين placing تكفيل on a specific person تقويل is not all of them it has to be a تقويل which is سائق تقويل which is what سائق a تقويل that is acceptable considerable so all four of those are ضوابط شرعي that has to be observed are you with me so let's go over that again extremism in a تقويل happens from one of three it happens in التقويل بما ليس كفرن something that's not كفر something that is not كفر this person does تقويل on it like sins okay the second one is التقويل في باية تقويل on something that can take كفر it has a possibility of taking it this person comes in unrestrictedly makes تقويل on people on it and we mention الحكم بغير ما انزال الله because the حكم بغير ما انزال الله has many صور we mention that it's nine different forms that it comes in صحيح nine different forms that it comes in and also the issue of تقويل من لم يكفر الكفر that the تقويل of the person who doesn't make كفر is a كفر himself that falls under the second one which is تقويل في باية تقويل كفرن the third one is تقويل المعيلي دون اعتبار للضواب بالشرعية it's placing now we've the action is كفر but your just because the action is كفر you're automatically trying to place that كفر on the دوة without looking at the principles that the شريعة has placed so just because there is an act of كفر done by a person it doesn't automatically they become a كافر they has to be observed موابط شرعية شروط and it has to be absent so the person has to the four which we mentioned الجهل والإكره والخطأ والتقويل the opposite is what's needed for the تكفير to happen and these four have to be missing anyone who doesn't do that so the first one was what التكفيرو بما ليس كفرن that which is a كفر right the second one is what التكفير في ما يحتمل كفرن are you with me and that the second one to understand is it falls under the قواعد of the علامة who say ادرأ الحدود بالشبهات because this is محتمل now it has a possibility كافر كفر and it can't be كفر the scholars they have قاعدة which is known as ادرأ الحدود repell repell repell what the capital punishments with doubts repell it with doubts in other words if there is a 99% that this person has fallen into كفر but there is 1% that he hasn't we will repell the 99% with that 1% also the قاعدة that the scholars they say الخطأ في العفو خير من الخطأ في العقوبة to do a mistake in forgiving is better in doing a mistake in punishing إن شاء الله يتعالى I am going to bring some quotes for that the message عليه الصلاة والسلام يقول إن حديث الإمام المخاري و المسلم بوثنوريتر إن صحيح that the prophet said أي يوم مرئن قال لي أخيه يا كافر that the prophet عليه الصلاة والسلام يقول أي وضع who says to his brother أو كافر فقد باء بها أحده با this kufr is going to go to one of you too إن كان كما قال if it is as you said you got it right and this person is actually a kaffir then you are saved from it and the kufr goes to that person you said it about وإلا إن إف not رجعت عليه it comes back to you so that kufr is going to go somewhere it's either going to go to you or it's going to go to the person you're saying it about so when you are using this word كافر to a person دو التحري دو تأني take your time and observe look into the matter very deeply because once it comes out of your mouth it's going to go to one of the it's going to go one or two directions it's either going to come to your direction or it's going to go to the person you said it about and تقفيل أصلان to place تقفيل on somebody أصلان it is for أهلو الهجتي هاد the people of ht had the people who are able to look at تقفيل is not for أهلو الهجتي هاد in the sense of what they can do تقفيل on who they want if they themselves have to get it from the kitab and the sunnah because the scholars they say التقفيل حق لله والرسوله that تقفيل is only a right Allah his messenger own this Muslim علم can only make تقفيل on a person based on Allah's speech and the messenger صلى الله عليه وسلم صلى الله عليه وسلم no other place he can't just feel like it he feels like it that he wants to make تقفيل on somebody he can't do that so brothers this issue of التقفيل there's غولو in it in exaggeration and there's also غولو in negligence غولو in those who have fallen into خوارج who go out and about and place تقفيل on everybody كافر كافر كافر and the مرجع who fall into the other extreme of negligence which is that every single person حتى من كفره الله ورسوله صبر who Allah his messenger place تقفيل on it واجتبعت علي أمة the ummah have unanimously agreed upon his kufr they come and they what do they do they say that this person is still a believer so we suffer from and we see this this time that we're living in extreme on both sides و لذلك الشيخ عبدالله من أبي مطين was from أعمة الدعوة النجدية who was from the mufti of his time as it is in a book فتاوى أعمة النجدية the third volume page 336 عبدالله أمى مطين he says و قد استزل الشيطان وأكثر الناس في هذه المسألة فقصر بطائفة فحكموا بإسلام مدلت نصوص الكتاب والسندة والإجماع على كفره he said that الشيطان has made many people's legs slide and slip الشيطان has made many people go wrong في هذه المسألة الناس مع تاوى which مسألة مسألة التكفير the issue of labeling a person كافر