 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد الله إلا الله واحته لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسانين إلى يوم الدين أما بعد إن شاء الله وتعالى today we are going to be speaking about the last chapter بإذن الله الكريم in our series of الولوف الدين extremism in the religion the last chapter إن شاء الله وتعالى is العلاج the cure for extremism and as you all know and can tell we weren't able to go through all the root causes of extremism because there are many factors and we weren't also able to go through all the the manifestations of extremism and the same is when it comes to the cures of extremism we won't be able to go through every cure there is for extremism but what I will try to do إن شاء الله وتعالى is mention the رؤوس meaning the fundamental ones in which the majority of the cures will come back to so the first one إن شاء الله وتعالى is التفقه في الديني having understanding of the religion and also having ضبط العلم precision in knowledge so having understanding of the religion is the first cure for extremism ولذلك عمر بن عبد العزي said من عملة في غير علم كان ما يفسد أكثر من ما يصلح the person who implements without knowledge who does without knowledge he corrupts more than that which he perfects he will come with more corruption than he would come with correcting things he intends to correcting things through his actions but because he lacks knowledge and understanding of the religion he comes to corrupt the religion more and he comes to corrupt more than he corrects things so تفقه في الدين having understanding of the religion and when we say understanding of the religion we mean that you have knowledge of two things when we say having understanding of the religion it means that you have understanding of two things the first one is علوم العالة the instrumental knowledge علوم العالة is what the instrumental knowledge the instrumental knowledge means the knowledges which are means they are means to other knowledges which are the objectives such as اللغة the Arabic language the Arabic language there are 12 sciences that fall under the Arabic language but three are the main three are the main نحو grammar the second one being الصرف and the third one being بلاغة which is eloquency بلاغة is three types so the person studies those three sciences yeah those three sciences that fall under اللغة العربية the Arabic language نحو الصرف and البلاغة under بلاغة comes three which is علم البيان علم البدي and علم المعاني the second thing that the person also tries is أصول الفق the second is أصول الفق which falls under علوم العالة the instrumental knowledge that the person tries to have understanding of أصول الفق because through أصول الفق the person learns how to extract the rulings from the Quran and the Sunnah and if you do learn that you will learn what you will learn how to not fall into extremism in exaggeration and extremism in negligence أصول الفق is a science that helps and gives the person the ability to go to the Quran and Sunnah and to be able to extract correct rulings from those two sources the Kitab and the Sunnah also the person learns مصطلح الحديث the third science that he learns the science of حديث the terminologies of the scholars for example when the scholars they say this حديث is مرفوع this حديث is موقوف this حديث is مقطوع what do they mean by these words when they say this حديث is مرسل when they say this حديث is مدلس when they say this is مقطع when they say this حديث is معضل when they say حديث is حسل لذاتي when they say حسل لغيري when they say مبهم or مدرج an exception what do they mean by these terms when they say this حديث is حسل بمجمع طرقها what do they mean by that without that you won't know the missing factor which is you won't know what is an evidence and what can you use as an evidence if you don't learn مصطلح الحديث you remember to use an evidence you will need to have authenticity with you and science of حديث gives you the ability to know what is authentic and what is authentic you also learn علل الحديث علل الحديث is learning the defects in narrations and that's a science that can stand alone because it's a science that deals with وموف it's very detailed it's not something that the eye can see it comes through time experience تخرج الحديث knowing how to extract how to do تخرج حديث the science that you مصطلح حديث is another science it's more theoretical تخرج الحديث is the the implications the applying of that science now تخرج الحديث you learn how to stand over the narration now and be able to apply and use the theories that you learned the student of knowledge needs that in order to have التفقه في الدين all of this I'm talking about is علوم العالة you also need to study القراءات the person gives importance to the قراءات and the Quran the different dialects that the Quran has because the Quran يفصل بعضه بعضه it explains one the other explains the other and sometimes through the قراءات it gives you a meaning of something else you also give importance to أصول تفسير which is the science related to تفسير how to do تفسير of the Quran تفسير is طرق التفسير the path in which I need to take when it comes to التفسير and also that you give importance to علوم القراءان the other علوم and the science is pertaining to the Quran that's all علوم العالة also the person studies علوم المقاصد that's the second type now the second type is علوم المقاصد علوم المقاصد is the knowledge which is objective it's the objective knowledge now and it is الفق the person learns فق which is فروع المسائل once you study أصول الفق you learnt what الأدلة الإجمالية now you're coming to what الأدلة التفصيلية the detailed فروع subbranches you learn how to pray properly you know you learn how to that many people are claiming that what they are doing is جهد في سبيل الله it falls under الفق لان فق study فق it falls under here also the person he memorizes and learns حديث of the messenger عليه الصلاة والسلام which is the second الحديث the third one is العقيدة the person studies عقيدة أهل السنة والجماعة and the fourth which is the last the person studies التفسير and he looks at books of تفسير now those are the two things that a person needs التفقه في ديني to understand the religion are you with me but there's a منحجي a methodology that the person needs to take in making sure that they understand the religion in making sure that they are precise in this knowledge which they are gaining there are four stages that the student needs to take and this my beloved brothers and sisters if the person does take this إن شاء الله تعالى he is coming with the first cure of getting rid of extremism in exaggeration and also extremism in negligence the first stage so we just spoke about علوم العالة and we spoke about علوم المقاصد but what stages do I need to take in order to learn it all the first level is called مرحلة التأسيس it is called the level of grounding you're grounding yourself this stage the person he makes sure he builds the foundation the foundation for himself and how is that by memorizing by learning أهم قواعده the fundamental principles he tries to do that memorizes that he tries to study a smooth book for example this level مرحلة التأسيس will fall under it for example if you take لغة العربية العجرمية العجرمية is مرحلة التأسيس you give yourself a foundation if you are doing a surf لاموت الأفعال will be مرحلة التأسيس if you are doing for example بلاغة الجوهر المقنون is enough for it to be many of the levels to come because بلاغة it's best to just study one one would you call a book on it أصول الفق for instance you study for example رسالة اللطيفة أم الورقات by أبي معالي الجويني رحمه الله تعالى أم رسالة اللطيفة written by شيخ عبد الحمان لاصل سعدي this is what مرحلة التأسيس and you try to learn and memorize the method for example if you try to memorize the كتب أبي معالي الجويني الورقات it's because it's a nathar it's not in a poetic form it may be hard for you to memorize so you can memorize the one that nathم done by العمريطة شرف الدين العمريطة عمريطة he made it into a poetry form the student of knowledge he memorized so it sticks on his head and he reads this book and he studies this from a شيخ مطقن a person who knows the science very well who's مجيد who can perfect it who knows it and who also has تصور مسائله تصور صحيح that this teacher that's teaching you has a good perception of this particular science so when he passes over to you that you're going to take it from him in a good manner and a good film so that's the first level تأسيس and ولي داريكا بردس if the foundation is not intact then the person is not going to come out with good Allah says in the Qur'an والبلد الطيب يخرج ونباته بإذنه واللي خبوثا لا يخرج إلا نكده واللي خبوثا the thing that's evil only the land that's evil only produces that which is evil but the land that's good والبلد الطيب يخرج ونباته بإذنه the land that's good what does it produce it produces nice crops if the land the earth is good the crops that come out of it is good but the land that's evil and corrupt and filthy the crops that come out of it are poisonous and they are filthy so the person has to make sure that the foundation is good that the foundation is intact the second one is مرحلة التدليل it's called مرحلة التدليل مرحلة التدليل was what are you with me it's the second stage which is that the person now learns evidences now he's learning the evidences the proofs for the issues now at the beginning he wasn't he was just placing the foundations the bricks he was just learning that the things that nullify your prayer of example 5 6 7 but this second stage he now learns the evidences for each one it's called مرحلة التدليل this stage what does it give the turquoise to بعرفة الأدلة in these مسائل in these issues and he tries to perceive it in a correct way the evidence the third which is مرحلة العلم المقارل the third stage is that the student he now doesn't just have the evidences with him oh no he doesn't just have the evidence the third one is مرحلة العلم المقارل that the student the third stage is that the student now is able to compare it's called the comparing stage now the student is now going to compare between the the opinions that are out there okay so for example when I said مرحلة التأسيز what did I put in there الاجرمية ثلاثة الأصول and books like that الورقات and the likes of it right مرحلة التدليل for example will be كتاب التوحيد for example كتاب التوحيد it gives you more evidences and it gives more importance to evidences so the student of knowledge for example مرحلة التدليل will be قطل ندى وبل صدا even though that can also be put in علم المقارل part of it that it gives you more ayatik of evidences for the opinions that the نحوات take the grammarians take مرحلة المقارل means you're comparing now the مداهب and the methodologies that are out there are you there brothers الفي تبن ماليك and the likes of them they fall into here عقيدة for example what will fall into here fall into here is the كتاب الحاموية تدمورية by Sheikh al-Islam this now what it does is that it gives you the مداهب المخالفين those who oppose you who are they and what do they believe so you're learning and you're comparing the two opinions okay the fourth and the last stage is that the fourth and last stage is مرحلة التحرير مرحلة التحرير مرحلة التحرير means that the student of knowledge he basically authenticates one opinion from the other opinion he basically responds to one group's opinion based on the other evidence that he has he's not just now comparing he's actually strengthening one opinion from another opinion and this is تواسع he's going into more details with those four stages and those sciences that I mentioned and some of those books which I mentioned the student of knowledge will come with اتفقه فيديد and once he does that my beloved brothers and sisters he will get rid of he will get rid of whether that extremism is extreme in exaggeration or that extreme is extreme in what? negligence but if a person hasn't taken that منهجية and all of them my beloved brothers and sisters is what? all of that is taken from who? على شيخ مطقن you study it from a sheikh who is grounded who knows that science and he knows that filled properly as the poet said فمالخاوة والغاية في ألف السنة شخصون فخذ من كل فن أحسنة بحفظ مطن جامع اللي الراجح يتخذه على مفيد المناصح so you memorize اي مطن which is راجح and you take it to a مفيد ناصح ما معنى مفيد ناصح to a person who knows the field who is sincere in his teachings who really wants to benefit you and has no other دنيا intent from you so that's the first one اتفقه في الدين having understanding of the the religion the second إن شاء الله و تعالى cure for extremism whether the extremism is an exaggeration or the extremism is negligence is اتباع الحق following the truth and و التجرد عن الهوة and staying staying away from desires desires is what we love brothers and sisters ما تميلو إليه نفس it's what the نفس is inclined to مما لا يحب الشرط that the legislation doesn't like that Allah doesn't like so what we learn is that desires is the contrary to what the revelation الله mentions that in the Quran what does he say فإن لم يستجيبوا لك أو محمد if they don't follow you فإن لم يستجيبوا لك فعلم أنما يتبعون أهواءهم if they don't follow you then what you need to know is that they are following their desires فإن لم يستجيبوا لك if they don't follow you فعلم أنما يتبعون أهواءهم then what you need to know is that they are following their desires so it's either revelation that you're taking or you're taking that you're taking your desires الشيخ الإسلام ابن القيم رحمه الله mentions also الله says in the Quran الله tells us in this verse that what did this man do is by the way he was a man who had knowledge who gained the religion of Allah in understanding it and in comprehending it but Allah tells us what Allah tells us he took his desires واتبع أهواء he followed his desires Allah then tells us his example is what the example of what فمثلو كمثل الكلب his example is of a dog he's like a dog the reason why he's like a dog is because الله says the dog if you give to him what he wants or if you leave the dog regardless of what the dog always has he's turned out this individual the revelation was given to him the truth was given to him when he was taken from him he's still the same a person who is what nature is a good so revelation are you there is in contrary to your desires and that's why a lot of the times you will have hard time when you want to convince the people the truth because the truth is what fights against the desires and the desires of the people is hard for them to get rid of it Allah tells us in the Quran وما أبرئ نفسي إن النفس لأمارة بسوء إلا مارحمة ربي that the nefs is one that calls to evil that's why prophets didn't get much followers the reason why they didn't get much followers is because they're fighting against people's desires whereas the people who get the majority of the followers are the people who are the people who feed the people their desires and give the people what their desires wants the desires my beloved brothers and sisters when it becomes too much in you it takes you to what for your heart to become tainted and once your heart becomes tainted you will not know what's good from what's bad so you only fall into that which is extreme either in negligence or extreme in exaggeration and that's why عبد الله ابن عون البصر رحمه الله he said إذا غالب الهواء على القلب استحسن الرجل ما كان يستقبحه that when the desires fully occupies the person's heart the person starts to see good that which he wants to see evil when the desires fill fill up your heart and you become filled up with your desires then you start to see good things you once used to say that wasn't good becomes normal to you now and the reason why it's become normal to you is because غالب الهواء desires has overcome you الله tells us in the Quran that through desires extremism happens الله says in the Quran فأماما طغع look at this as for the one who exceeds his limits who transgresses and a transgressive person is a person who is extreme وآثر الحياة الدنيا فإن الجحيمة هي المأوى and gave presidents to this world by following his desires following this dunya فإن الجحيمة هي المأوى the hellfire will be his abode so here الله tells us سبحانه وتعالى طغع he transgressed and the reason is because and then he goes وآثر الحياة الدنيا transgression and extremism is connected to follow your desires الله also says وآما من خافا مقام ربه ونهن نفسا عن الهواء فإن الجحيمة هي المأوى which is the ayah after الله says وآما من خافا مقام ربه and the one who fears his Lord ونهن نفسا عن الهواء and he prohibits from his nefs following his desires if fights against his nefs and doesn't allow his nefs to follow his desires فإن الجنة هي المأوى the jannah is going to be his abode so the desires is what brings about extremism extremism in exaggeration and extremism in negligence that's why Allah says فلا تتبع الهواء انت عديلوا don't follow your desires to be unjust and justice means what fair right and fair means what you're not extreme in exaggeration nor are you extreme in what negligence fairness means to be in the middle to be moderate so when Allah is saying فلا تتبع الهواء don't follow your desires and then انت عديلوا so you are not unjust so you're not unjust also Allah سبحانه وتعالى He tells us افرأيت من اتخد الهواء do you not see the one who takes he takes his desires as his lord then Allah goes on to saying واضله الله على علم الله تبارك وتعالى makes him misguided based on knowledge وختم على سمعه وقلبه وجعل على بصره غشاوة فمن يهديه من بعد الله افلا تذكرون الله then says الله places a seal on his hearing and his heart and also الله تبارك وتعالى places a veil on his eyes then Allah goes on to saying فمن يهديه who is the one who is going to guide him to the balanced path من بعد الله افلا تذكرون who is going to guide him guidance means what who is going to make him one who is in the middle and guidance is what is in the middle we took that before وكذلك جعلناكم أمة وصطا where a nation is in the middle our religion is a balanced religion guidance is balance so because this person he has taken his desires as his إله الله تبارك وتعالى placed a veil on his hearing and his heart الله تبارك وتعالى also placed a veil so Allah placed a seal on his hearing and his heart and Allah placed a veil in front of his eyes who is the one who is going to guide him after الله سبحانه وتعالى