 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيمي المسؤول الثاني هو that The statement says Do they increase And he didn't say are they the most and the largest increase increase Does it necessarily mean that they are largest in And brothers This is actually as I said before It is a It is a The reason why this is a Because some people attribute themselves to that would actually sometimes use Number when they were not using it yesterday Now they try to make it But guess what they will say to you Islam is the fastest growing religion Islam is what The fastest growing religion We wear So they want to use number As evidence to show that we are Even if we list the least in the number It is the last class Because now what you've done Is that you've made your Proof of Haq based on number So if they turn at you And they say to you Well you hobbies are literally number The overwhelming majority of the followers Of Islam are the Yourself So don't use that The number is not what you Push forward So my beloved brothers and sisters Do not let whatsoever Weakness Of a hardship that you put through To sway away from the believing In the truth And don't ever get fooled By The large quantity of people Who are opposing you Those large people who are Criticizing you And don't find loneliness In the path which you are training For that Don't Don't Find loneliness because you're the only person Or a few group of you guys Are training a path Do not let loneliness get to you Don't think to yourself Rather Seek help and aid from Allah والعقبة That the final ending is for those who are Highest إبلا بالعزل حالي في رحيم الله الشخص عقيدة التحاوي He said something very powerful The second volume page 361 He said Whenever your patient becomes weak ويقينه and your certainty becomes weak رجع من الطريق The person turns away from the path Which they were upon And then the person Does not He can no longer carry the hardship And the burden Especially If the person loses a Companion And he finds loneliness He finds loneliness In everything And he starts to say And he says And that's where did the people go They are my role models So he just goes and he follows the people And that my beloved brothers and sisters Is two things he mentioned to you that can help you Which is what A صبلي وليقين And we always say As sheikh al-Islam Tehmya said With patience and certainty you will reach leadership You might be alone You might be few in number And you need to be patient There are three types of patients that we mentioned A صبر على صاعت الله A patience upon the obedience of Allah A صبر على المعاصي Patience from the sins And the third one is Patience on the things Which Allah afflicts you with Whatever happens to you While you are trading on this path And the second thing that you need to come with is When That the final ending is for those who are pious Even if the road is long The end of the day That this is for the pious people Whether you yourself See the outcome of your hard work And your belief and what you pushed Or even if you don't Or even if you don't To have certainty And if you feel like you're alone On your path in this Then remember the statement of Allah That this is not the path That you're alone on It's a path that righteous people have preceded you in And to remember the statement of Allah Those are your رفق Those are your companions Who are your companions Allah says What a noble people to have friends Now sometimes One of the things that the tactics that are used Because these people are large in amount And the battle is too much And you're a few The people come up to you and say to you Allah you're getting yourself tired No one's going to listen to you These people don't want to hear what you have to say These people have made their minds up And don't say Don't call to the good Don't call to the good Don't try them Just forget this You're not going to change anything You're literal You're nothing The battle is too much If you can't beat them, join them That's what they'll say to you Brothers, these arguments And these points that we hear today That are being repeated But they still repeat And they will still repeat شهرستان بيبرو تايم يقول If it's Let's just say for arguments We know That we know that the people Let's say for arguments That we know that the people are not going to leave the falsehood And that the people are not going to recognize That it's falsehood That is not a prevention In conveying the message And clarifying the knowledge Rather, that doesn't uplift from you The obligation of conveying the message And it also does not uplift from you The obligation of commanding a prohibition Rather, it makes me Not that entertainment But rather what it should make you as an individual is what Multiply your efforts And multiply your hard work Now that you realize That the people of desires are not going to accept it You actually need to multiply your efforts Let alone stay away from it So my beloved brothers and sisters Don't look at the arguments And don't look at those type of people As I said before Islam started off strange And it will go back to being strange Glad tidings for the strangers ربان مسلم ريطن بحديث اللي غيره رضي الله متعالى عنه الحافظ الأجورل رحمه الله إنه يسقل ربان الأجورل رحمه الله He has a book called The Strangers He says إن الأهواء المضلة تقدروا فيضلوا بها كثير من الناس ويبقى أهل الحق الذين هم على شريعة الإسلام غورباء في الناس He said إن الأهواء ديزايا تهواء هم من المضلة وتحصل will increase they'll misguide And the desires will increase يضيبوا بها كثير من الناس And many people are going to be misguiding on it ويبقى آل الحق The people of the haqa are going to remain Who are the ones who are on the Sharia of Islam The ones who are upon the Sharia of Islam The legislation of Islam They are going to remain وورا باء في الناس They are going to remain strangers They are going to remain strangers also أبو شامة المقدسة وحيم الله يذبك للبعيف على إنكاري بدا He mentioned page 22 وحيث جاء الأمر باللوزوم الجماعة فالمرالب به اللوزوم الحق واتباعي وإن كان المتمسك به قريرا والمخالف كثيرا أبو شامة المقدسي He said wherever it comes إن المصوص إن حديث of the messenger which the prophet says stick with the jama'a فالمرالب به the meaning that is meant by stick to the jama'a is اللوزوم الحق is to stick to the truth whenever you hear in the Hadith of the prophet stick to the jama'a the meaning of the word jama'a it means stick to the haق واتباعي and follow it وإن كان المتمسك به قريرا even if those who are holding onto the haق are little in number والمخالف كثيرا and those who oppose them are alive in number والمخالف الذي كانت عليه الجماعة أولى من النبي صلى الله عليه وسلم وصحابي لأن الحق في which the first jama'a were upon the prophet and his companions is what you have to be upon ولا نظرة إلى كثرة باطري بعدهم and don't look at the majority of misguidance and false from that curse after them don't give it any consideration so many people try to say to you أخي مع الجماعة كم مع الجماعة صحيح do you not hear the argument but what do they mean by the jamaa they mean by the jama'a and their group the group they are upon even if the jama'a says what is bothered they say save me the jama'a don't break up from the jama'a يا أخي الجماعة الحق the jama'a is the haق إذا عبد الله يجب يقول أنت الجماعة وإن كنت وحدك if you are upon the truth you are the jama'a even if you are by yourself أنت الجماعة you are the jama'a إن كنت وحدك if you are upon the haق you are the jama'a even if you are by yourself but no one looks at it and it is not given consideration so don't let anyone make that an argument against you يا أخوة الكرام the other group calls that I'm going to mention another group calls بإذن الله الكريم this one and another one إن شاء الله this one and one more and they will finish بإذن الله الكريم this series that we started which is known as the the root causes for a deviation this one is believing something and then looking for the evidence this is another group calls يا أخوة الكريم what is obligatory in every one of us إن الله يقول حتى يقول الله ورسول don't say something unless Allah the messenger said it don't believe something until Allah the messenger have said it don't take a stance unless Allah the messenger have said something about it and it will go against the statement of Allah يا أخوة الكريم يا أخوة الكريم all those of you who believe don't go before Allah the messenger you are going before the messenger you are going against them in a ruling which they haven't said you are making that ruling that's when you start believing without looking for the evidence and if you look at the Sahabas my beloved brothers and sisters they want ones who believe and then after they look for the evidence they will never say something unless Allah the messenger said it when you look at where deviations started from where they start from ضهر أبعد اخراضي أحد الصحابة أهوات desires and bid'a starting after the Sahabas died they went it started after their generation now they were alive to see some innovation start but it had nothing to do with their generation it had nothing to do with them their generation was about the نصوص الوحيين the textual evidence the Kitab and the Sunnah determined what we believe but when they died and they went the companions what happened خالف خلوف generations came تعتقدوا ثم تستديلوا that believes and they look for evidence after so what happened your belief your preconceived notion it starts to distort the textual evidence you start breaking the evidence rip the evidence reject the evidence how did this concept come about that I'm not going to take single generations because they believed and they saw some single generations actually causing them distress so they started to eliminate it they saw some evidence so they started to place قواعد principles in accordance to the preconceived notion which they had in order to deal with these evidences and they differed within themselves some saw that the whole Hadith is causing them a problem in their preconceived notion in their belief before so they just dismiss the whole Hadith of the Prophet and they then they reject the Sunnah they reject the Sunnah in totality and they just stop in the Quran and say I don't want to hear about anything else other than the Quran a group of people came and said no the Hadith is alright there's nothing wrong with it but I don't take single generations he believes that that is going against his preconceived notion are you with me brothers all of them what do they share like him all of them share is that they will believe in something before the what before having dealt or seen the textual evidences and this my beloved brothers and sisters it is from the this powerful distinction and the greatest thing you can distinguish between a person of the Sunnah and a person of innovation the Sunni he delays his desires and pushes it to the side ويجعل who ويجعل who he makes it تابع علي الاندلة he makes his desires in accordance to the evidences and he makes his desires follow the evidence he drags his desires from the ear and say follow the third Sunnah whereas the يجعل who he makes his how and desires حكما على الشري govern the Shari'a his desires govern the Shari'a and this is why you find my beloved brothers and sisters the scholar is disputing with أهلو بلا destroying their foundations destroying is because يعتقدونة تما يستدلونة فيضلونة they believe then they look for evidences and they became skydiver because what lenses and what glasses they're going to use in order to use how they're going to look at it they're going to look at it through the lens and they're going to look at it through their preconceived notion what they already have in their mind that I have to follow that it has to be in accordance to that if it doesn't the eye is going to suffer the حنيت is going to suffer either I'm going to weaken it or either I'm going to break it up or either I'm going to destroy it's meaning or I'm even going to build a new principle for it that's what happened and then the scholars they pondered on that very early أليمام الشابطمي has a book called أليمام الشابطمي this whole book is about holding on to the كتاب of the student أليمام الشابطمي أليمام الشابطمي رحم الله he says in his book second volume 176 he says وَنِنَالِكَ سُومِ أَهْلُ الْبِدَعِ أَهْلُ الْأَهْوَاءِ لِيَنَّهُمْ اُتَّبَعُوا أَهْوَاءَهُمْ فَلَمْ يَأْخُدُوا الْأَدِلَّةَ شَرْعِيَا دِيْ فَلَمْ يَأْخُدُوا الْأَدِلَّةَ شَرْعِيَا أليمام الشابطمي رحم الله he says that the people of innovation are called أهل الأهواء people of desires why لأنهم because they follow أهواء they follow their desires فَلَمْ يَأْخُدُوا الْأَدِلَّةَ شَرْعِيَا they did not take they did not take the the texture evidences ما أخذل إفتقال إليها they did not take it as though they were in need of it they took it on as to deal with it they did not take it as though they were in need of it as though they were trying to look for the solution in the best and the best was being taken by them it was to what how can we deal with this how can I place this that's what it was والتعويل عليها and they were not going to these verses to turn back to it in need of it حتى يصدروا عنها so they can game what they want from it بالقدم أهواء rather what they did was they gave presidents to their desires واعتمدوا على أرائي and they relied on their opinions تما جعلوا أدينة الشرقية منبورا فيها من ورائي و when they made the textual evidences it seemed through the lens of what they already believed which is exactly what I told you وقاله إنسوس الممتدع the imamator جعل الهواء أول مطالبه the first innovation he has made his desires his first reference point وقخلت أدلتها وقخلت the evidences as a follow up which is the opposite كانوا ماذا؟ يعتقدون ثم يستديلون يؤمنون و ينظرون لتأكد from evidence, right? و نعرف كما قلتنا القرآن و السنة لن يأتي لتأكد from the people's desires هل لديه؟ يأتي لتأكد from fighting against the people's desires now what they fell into is they fell into distortion of the textual evidences so they fell into two calamities and two corruptions and two problems تقدم بين يدي الله و رسولي they spoke and they went before Allah's messenger the second one is distortion of Allah's speech and the messenger صلى الله عليه وسلم those are the two things that are common and prevalent in them و ذلك الشيخ و بسعمة الناس و عمدوا إلى القرآن they went to the Qur'an فتأولوه they distorted it على أراءه based on their opinion or they interpreted it they interpreted it and explained the Qur'an in accordance to their desires تارة يستدلون بأياته على مدهيم ببعيو حريفو لبين كريم عما وضعه sometimes they use verses that they feel like is in accordance to their metham sometimes they use verses that they believe is according to their metham in which they have distorted its meaning and from those people are what و من هؤلاء الفرق الخوارج like that is the khawaraj and the rawaaf and the jamia and the mu'utaz and the qadariya and the murji'a و غيرهم and other than them that's what they do what they do is they take the ayat they bring it and the interpretation of these verses are going to be all in accordance to the preconceived notion that which they already have in their minds إبنو تايوه also said in his مجموعة الفتاة the 13th volume فعلى كل مؤمن إلا يتكنم في شيء من الدين إلا تبعني ما جاء بها الرسول that every muslim it's a point each and every one of us that we don't speak about a matter unless except we follow it we follow the messenger صلى الله عليه وسلم in this و ألا يتكنم بيلا يلاي and to not go before الله the messenger قال rather look at what he said عليه الصلاة والسلام فا يكونوا قولوا و تبعني قولي and make your speech in accordance to the speech of the messenger عليه الصلاة والسلام و علموا and make your knowledge تبعني أمرين make your knowledge in accordance to the prophet's command فهكذا كان الصحابة الصحابة used to be like this أيويني و من سلك سبيلهم و من التابعين لهم في إحسان و أئمة المسلمين فهؤلاء إلا يكون فيهم من يعالدوا النصوصة بيماعقولي from amongst those الصحابة و التابعين و التابعين there was not amongst them من يعالدوا النصوص a person who all oppose the texture evidence بيماعقولي he based on his logic و لا يؤسسوا بيلا and none of them he created a religion غير ما جاء بالرسول opposite to that which the messenger came with these people actually do cease our whole new religion فمن هو يتعلم from the prophet they learned و به يتكلم and they spoke what he spoke عليه صلى الله عليه وسلم و فيه ينمر and they looked at what the prophet صلى الله عليه وسلم و يتفكر they always thought of what the prophet صلى الله عليه وسلم فهؤلاء أسروا أهل سنة people take me and say this is the foundation of أهل سنة this is how they are that's their ascent their foundation when those people اعتباد they believe and then they look by the evidence finally insha'Allah تعالى my beloved brothers and sisters they include it and this is the last one إن شاء الله تعالى there are many more other root causes but I thought these insha'Allah will be beneficial enough for a person to understand it's very common these ones the last one is أسروب المخاطبة بالحق how a person addresses the truth when you look at the hap many people speak the truth sometimes a person who is who has good character the way he carries himself is good and the way he speaks is good speaks the truth and those who are sincere and innocent who have not been preconceived we don't have any preconceived notion this truth that's coming out of your mouth that you presented in a nice manner and you presented it in a good form in a good way goes directly to the heart because the fitrah was there already intact and what you bring it seems it's the hap as we said إن على الحق نورة that the hap has light to it so the fitrah المستقيمة العقل which is صريح and the حجة you see in the Quran they just they just reside and coexist it so the person states it from you but sometimes what can prevent the people from accepting the truth is that the manner and the way that the person who is preaching to them the person who is saying this thing to them the usrub and the manner which he takes it actually affects and it causes harm for people to take the truth anymore and الله also told us the people of the scripture when we discuss issues with their mother الله say ولا تجادلوا أهلاً في تابه إلا بالتي هي أحسن don't argue with the people of the scripture except with what إلا بالتي هي أحسن in the best of ways and the message عليه الصلاة والسلام is sent to us إلا حديث إلا حديث إن الرفق لا يكون في شيء إلا زالة that tenderness and softness is not placed whenever it's placed in something it looks beautiful it looks good and the thing that enters is the prophet إن الرفق لا يكون في شيء إبن what's the first thing that enters it و يدخلوا في ذلك دخول و أولي و دعوك كل the truth falls under that first of all when guiding the people to the truth you need to use that tenderness and that softness you have to observe my beloved brothers and sisters to get the people's hearts and taking the people by the hand but in what way it looks it's softness and kindness and not to look at the people as well that you just want to establish the proof against them I advise you you don't want to take it it's up to you you're misguided إن هار النصح لا مو شفقة show the people you're concerned for them and that you really are in a state of worry for them this is nothing to do with a personal gain I'm not trying to gain anything from you and I'm also trying to not let me give myself a pedestal and be high above you to look down at you that's not the case the prophets weren't like that the prophets in their دعوة they were shown so much concern to their people they would and they would show شفقة that they were worried for their people and the people could see how much they would strive in wanting to guide them and how they would strive in what you call it discussing this issue with them so sometimes they have whispers to a person and they'll say to a person يا أخي the people don't want the truth okay the people don't want the truth and they don't want to take the hap and it makes you it makes you think that Masha'Allah you're telling the truth and the people aren't accepting it from you but really it may be because of how you're speaking it's maybe because of how you carry yourself it's maybe because of you they don't want to accept the truth maybe they would have taken the truth maybe if they came in another way to them they would have taken it so it's you have to know when it's your fault and it has nothing to do with the people and the problem is your your manner of addressing the matter and this is something I brought my beloved brothers and sisters it happens in many ways for Masha'Allah I have some people contacted me because of the way you spoke I don't agree with this issue I don't want to accept it I've said it to me so as an individual what I shouldn't do and say is that because of you're a misguided person you're a misguided person you are a deviant heretic that's why you know what the truth you've got hope in your heart no that's not the case that's not the reality the truth of the matter is you and the way you carry solves the problem when that person said to me said to me I apologize I said and I really met it when I said to him I work on it because sometimes we become very or we become very zealous or something we become very passionate but we tend to forget the composure that's needed and that's why Imam الغزالي رحم الله in his كتابحي علم الدين he said something very powerful he said فهؤلاء يدروا التارطوا فيهم في استمالتهم إلى حق لا في معرض للجادي والتعصلي فإن لالك يوجد بواعية التمادي والإصلاح he said what is obligatory is to show softness in bringing these people to the truth لا في معرض للجادي والتعصلي you shouldn't be in a position of argumentation and fanaticism because that what he does is if you're consistent in argument and screaming over the person's neck فإن لالك يوجد بواعية التمادي والإصلاح because this gives birth to stubbornness and he actually makes the person what he actually makes the person be consistent upon them his guidance in the false word ولي دارش العلمة سديق حسن خاني he said إلا ضد بتوبيق يهتقوا حجاب الحيبة he said that's refuting with harshness and stubborn and toughness يهتقوا حجاب الحيبة what it takes and it removes is the value of reverence reverence people stop respecting one another it gets rid of to respect for one another ويورثوا الجرأة على الهجوم بالخلافي ويهيدوا الحرصة على الإصلاح and it gives birth to the person becoming stubborn hard headed in just going against you that's what happens to him he might have given into some things he might have actually gone fully with you but now that you've shown him harshness and toughness he's become what الجرأة على الهجوم بالخلافي he's now fully chosen to take the opposite side ويهيدوا الحرصة على الإصلاح and then the person starts to become excessive and he strives more and persists upon that misguided all because of what all because of our the way you addressed his matter was harshness and it was too tough some of the salaf they used to say بأضب تأحدا فقبيلا من كاء you never anger a person and then he accepts from you does that ever happen that you anger a person you disrespect a person and then he accepts it from you it doesn't happen but it only happens from a person's heart who's already alive that statement of this salaf امنو راجع brings in this كتاب اختيام in this كتاب شانفر وحديد اختصاب بلا إعالة also something needs to be no lacking addressing matter in a soft matter على تلطف and showing when you're addressing the person and that it's not matter that you're really looking for the truth for them and that's what you want for them and that you want to change matters it is not every time at every place says when everything is placed in this right place it becomes beautiful if it's taken out of its right place it becomes ugly if you place if take softness that's corruption heart they bring about فلم يستعمل الليم مطلاقاً لم يكن صفت وعليه صلاة السلام كل الوقت look at his guidance رأيه صلاة السلام رأيه كيف يقول about ابن صياد كيف يقول to him اخسا عدو الله destruction be to the enemy of Allah so what we need to distinguish between is العدر وظلمه what is justice and what suppression الله تبارك بالتعالى هي هزوات فقد جعل الله لكل شيء قدرة الله is made and a mouth for everything وليهالك الشيخ وليسرامي بلوتايمس is something very powerful يقول فإن الضاليمة باغي معتد المستحق للعقوبة that oppressive and transgressive person this person is a valley he is not a person who is simple he is a valley and he is bad in his transgressive and he is exceeding his limit معتد which is the same as bad in مستحق بلوتايمس and he deserves a punishment عقوبة فيجوز أن يقاب بلا بما يستحق من العقوبة it is permissible to respond to him that which he deserves in terms of punishment لا يجيب الإقتصار معه على لتهيه أحسن and it is not obligatory on you to stick to بلتهيه أحسن بخلاف من لم يضربه this is the opposite to who the one who is and the opposite is what the one who is not oppressive and not transgressive فإنه لا يجاد له إلا بلتهيه أحسن now when we debate with him or we discuss with him what do you use بلتهيه أحسن ولذلك أبو سعيد الخوارس برحبه الله إذا كتاب تحفة الغريب what did he say he said الإساءة بالسالة لحق التحسان being harsh and being harmful to a person with the tongue of truth is actually justice and goodness towards a person الإساءة to wronging a person with the tongue of truth he said it is إحسان it is actually goodness towards a person so we need to know that harshness to the معاني المكابل the person who is stubborn and hard headed لا يُعبوا إساءة don't ever think to yourself that that is wrongness injustice towards or that was wrong and you're pressed in رعا بل هو واجب sometimes it's actually obligatory for you to do that and as sheikh al-Islam Tameer says رحيب الله he says when the dirt on your body or your hand or your body part that you want to clean it sometimes the way you'd have to clean it to get it off is to actually is actually to use a lot of force you'd have to use that force to get that dirt off and so some people are like that the partners in them it needs a bit of force for you to get rid of it and الله سبحانه وتعالى knows best that is the end of our lectures that we were doing which we called the root causes for destruction or the root causes for deviation from the straight path anything which I have said that was wrong or incorrect while I was going through this series and these lectures is from me and الله and his messenger are free from it سبحانك الله و بحمدك أشهد أن لا إله إلا الله أستغفرك وتولي