 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي 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 والله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today this is going to be an introduction this lecture by God and also tomorrow's lecture are both going to be an introduction to an upcoming series of contemporary issues that are out there and this introduction is root causes for deviation what are the root causes that bring about deviation إن شاء الله تعالى this is going to be as I said an introduction to upcoming series so I will be speaking about atheism and I will be speaking about feminism I will also be speaking about the preservation of the Quran and I will also be speaking about those who say we only take the Quran and we reject the Sunnah of the Messenger and many more all of that is going to be upcoming series after I finish this introduction which is called root causes of deviation my beloved brothers and sisters الله سبحانه وتعالى He has created the creation upon a natural disposition فطرة as he said in the Quran فطرة الله التي فطرة الناس عليها the natural disposition in which الله تعالى تعالى placed in the people and from the things that Allah تعالى تعالى he placed in the people the natural disposition which he placed in them is محبة الحق loving the truth وإرادتي and wanting it so from the فطرة and I'm going to be using this term very often the word فطرة فطرة means natural disposition the basic instinct from the فطرة of the people is محبة الحق loving the truth and wanting it ولي ذلك الشيخ الإسلامي بنوتي مي سرن is مجموعة الفتاة the 10th volume page 88 والقلب خولقة يحب الحق ويريده ويطلبه إبنوتي مي سرن the heart was created wanting the truth loving the truth and seeking the truth and he also said فإن الحق محبوب في الفطرة وهو أحب إليها وأجل فيها وألد عندها من الباطل الذي لا حقيقة له فإن الفطرة حبه ذلك he says الحق is loved to the فطرة the natural disposition وهو أحب إليها and it is more beloved to it وأجل فيها and it is more honorable to it and more sweet to it than the battle that has no reality to it so the فطرة loves the truth and it respects the truth more and it finds sweetness in the truth than the falsehood that has no reality to it فإن الفطرة for verily the فطرة لا تحب ذلك it doesn't like falsehood he said this in his مجموع الفتاة the 16th volume page 338 so as we see the نفوس the people's soul is مفطورة على معرفة الحق الله تبارك وتعالى created it recognizing and knowing the truth that's what Allah said in the Quran when he was talking about نبي الله موسى Allah said ربنا الذي أعطى كل شيء خلقه ثم هدى our lord is the one who gave everything to us to his creation and then he is the one who guided through مهدى he guided his creation سبحانه وتعالى and also the messenger صلى الله عليه وسلم he said in the hadith الإمام المسلم narrated in the صحيح والإثم ما حاك في صدرك وكريت أن يطلع عليه الناس that evil is what regurgitates in your heart and you dislike for the people to see you do it so what does this hadith show us it shows us that every single body and every one of us has been given an innate ability to understand that which is evil and feel uncomfortable and not want to be seen doing it today سبحان الله a lie detector is used and the person is asked questions and is interrogated and the lie detector will tell whether the person is lying or not how are they able to find out when he is lying from when he is telling the truth what they are getting to is the fitr of the person the human has been created not to be inclined to evil but to be inclined to good وذلك الشيخ الإسلام ببنوتيميا also said في النفسي ما يوجب ترجيح الحق على الباطل before we were talking about the nafs has been made to among the fitr is something that loves the truth inclined to the truth it's not only that إبنوتيميا goes a step further and he says that the person's fitr what's inside your fitr is to want to know the truth from the falsehood he says in the person's fitr there is something that makes him want to distinguish the truth from the falsehood whether it is في الإعتقادات والإرادات whether it is belief related matters or whether it's act related matters or intention related matters وذا كافن and that is enough he says في الكونها ولدت على الفطر and that is enough to show that the person is innately built with this in his natural disposition and that is what Allah also said رح عز و جل Allah says in the Quran أف من كان على بيينة من ربه ويتلوه شاهد منه عبد الرحمن ناصر سعديو in his تفسير he said something very powerful regarding this verse which is أف من كان على بيينة the one who is upon بيينة عبد الرحمن ناصر سعديو he said بيينة means الوحي الذي أنزله الله the بيينة in this verse means the revelation that was sent down from Allah من ربه ويتلوه and he recites it شاهد منه when there is a testimony and a witness from it the witness here he says الفطرة المستقيمة والعقل الصريح he says عبد الرحمن ناصر سعديو so the بيينة is الوحي الذي أنزله الله the revelation in which Allah has sent down سبحانه وتعالى and the witness for it is الفطرة المستقيمة the steadfast and upright natural disposition والعقل الصريح and the rational mind and the intellect that hasn't been tainted in any way for more shape so my beloved brothers and sisters if the fitra remains in its natural form it does not get tainted then it will not request except for the truth فإنه لا تطلوب إلا الحق it will only ask and it will only seek the truth now pay attention to this brothers والحق واضح بيينه لا وموظفي the fitrah is inclined to the truth it wants the truth it gives precedence to the truth it distinguishes the truth from the falsehood that we need to understand pay attention this is very important that you understand this point and then comes the truth itself so you're already inclined to the truth how is the truth the truth is clear it's something that has no taint over it there is no veil over it that it's hidden so the fitrah that is inclined to the truth the fitrah that is inclined to the truth that wants the truth that loves the truth that seeks the truth it won't find it hard to find the truth itself because the truth has a clarity on it it is when he did that that's what mu'ad pointed out when he said فإنه على الحق نورة on the haq there is light on the haq there is light you will be able to find it and this answers the question of so many people does it not who say everybody is claiming to be upon the truth who is right what you need to understand is that اولا your fitrah you as an individual Allah placed in you innately to be inclined to the truth to want the truth to hate the wrong and the evil and the harm and Allah سبحانه وتعالى out of mercy and his generosity and his kindness he made the truth clear for you so that's where the ayah comes in فمن كان على بينات من ربه the wahi is here it's clear ويتلوه من ربه ويتلوه شاهد منه and then the witness for it is the fitrah المستقيمة the person is aakal and the fitrah and they are easily going to find harmony and they are easily going to coexist both of them and this is manifested in the act of one noble companion عبد الله بل سلام رضي الله تعالى عنه he was a jewish man and when he saw the messenger when the prophet migrated to Medina عبد الله بل سلام he resided in Medina عبد الله بل سلام he lived in Medina so he saw the messenger and he looked at his face and he is now going to tell us what happened this is narrated by Imam Ahmad and his Muslim community in his Sunan he says when the prophet came to Medina the people they ran to the messenger عبد الله he said I was from those who ran to him I was from those who went to him فلما تبينت وجهه he said when I looked at his face I observed him to see his face he said when I looked at his face and I clarified his face عرف أن وجهه لي سبي وجهي كذب I came to realize that his face was not the face of Allahia so look what's happening here the fitrah is now seeing the truth right in front of it فكان أول شيء يقوله كتب من الثاني ناني كان يا إيوة الناس أفشو السلام يا الناس تعبوا أتعيني أزضعوا كنت تسويل أنت ستأخذ جنة في حياته. That's the first thing which he had. So look at look at عبد الله بن السلام his action. The fitlah that wanted the truth that is inclined to the truth saw the truth right in front of it. And the message عليه الصلاة والسلام was what? The revelation was coming down on him. His statements that were coming out of his mouth. عليه الصلاة والسلام was what? وحيون a revelation from who? الله سبحانه وتعالى. أبو محمد بن حزم الظاهر رحمه الله يزال بوك called مداوات النفوس. It's a book that talks about manism and his etiquette. The restitution of knowledge that a muslim needs to come with. And look what he says in that. He says افضلوا نعم الله على العبد. From the greatest blessings of Allah upon a slave is أن يطبيعه على العدلي وحبيه وعلى الحق وإيثاره. إذن الله تبارك وتعالى he builds in you innately justice and to love it. وعلى الحق and the truth and giving it presidents وإيثاره over everything else. A statement more detailed. A statement more detailed than the statement of أبو محمد بن حزم. And more in depth was said by none other than the noble إمام ابن القيم الجوزية رحمه الله. ابن القيم said فإن كمال الإنساني the completeness of a person مداله على اين يشيل العالم. The first one is معرفة الحق من الباطل. Recognizing the truth from the falsehood وإيثاره وعليه and giving presidents to the truth over the falsehood. Those are the two. The first one is what معرفة الحق recognizing the truth from the falsehood. The second one is وإيثاره وعليه and giving presidents over فيه يخطيه رشة the truth over the falsehood so once you recognize one from the other it doesn't just become mere knowledge and mere understanding comprehension rather it turns into a manifestation of actually striving to the truth over the falsehood then he goes on to say pay attention so those are the two foundations right which the completeness of a person is connected to look what he says after that المنازل الخلق ، الناس المنزل لا يدفع ، الكثير من الناس are not of different levels and different positions عند الله in the eyes of Allah. تعالى في الدنيا in this world والآخرة and the day of judgment إلا بقدر تفاوت منازل في هادين الأمرين. Except their differences in the two aforementioned points. The only reason why you would find a person entering Jannah في الدوس الأعلى. Are you there brothers? And another person may be entering a lower level or another one entering a lower level in Jannah. It's because these two foundations were not present fully and completely in this person. Pay attention to this. He goes on to say وهو ملداني and they are the two things أثن الله سبحانه وعلا أنبيائه بهما في قولي تعالى. And they are the two things which Allah سبحانه وعالى has praised his prophets for having these two fundamental points. These two foundations is what Allah praised his prophets for. الله سبحانه وعالى واذكر عبادنا إبراهيم وإسحاق ويعقوب أولي الأيدي والأبصار. Allah says to the messenger واذكر mention عبادنا our slaves who إبراهيم وإسحاق ويعقوب These three noble prophets إبراهيم وإسحاق ويعقوب واذكر يعقوب. الله سبحانه وعالى يقول أولي الأيدي والأبصار. ابن القيم its what الأيدي means what القوي في تنفيذ الحق Its the one who is strong in executing the truth. So again you see. He manifests on his limbs. He's able to execute the truth. والأبصار means what He goes والأبصار أل بصائف دين inside of the religion again distinguishing the truth from the false what do you mean for وصفهم الله describe these three noble prophets بكامالي ادراك الحق with having complete perception of the truth where Kamali can feed him and the complete ability of executing the truth so that my beloved brothers and sisters gives us a true understanding that the truth is not something that is far-fetched it's something Allah placed in you سبحانه وتعالى it's something that is in your heart and it is also something Allah has clarified for you when it comes to the details matters pertaining to it now that we've understood that there are factors there are root causes that makes that person lose the ability to approach the truth and make them become deviated there are factors there are root causes that would make an individual sway away from the truth and fall into deviation and misconceptions and misguidance and all of these root causes revolve around three ثم are the main headings the first one is the person has an evil motive an evil intention a corrupt motive the second one is the ignorance the second one is the ignorance and the third one is our oppression and transgression those three are they are the summary and the main points and headings in which all of the points I'm going to mention go back to but when we go into details we can expand on more so there's so much I'm going to come under سؤال قصدي there's so much that comes under الجهل and there's so much that fall under ظلم it comes in different forms but these are the خلاصة الخلاصة of what of why a person would be swayed away from the truth and why a person with what fall into misguidance so the first root cause for deviation is الجهل and ignorance the first one is الجهل and ignorance as I said before brothers and sisters الحق واضح وبينون the hack is true and it's clear and it's easy الله stays in the Quran ولقد يسرن القرآن الله says we have made the Quran easy and what Allah made easy my beloved brothers and sisters is its wording rereading the Quran and pronouncing the Quran and articulating the Quran is something Allah has made easy سبحانه وتعالى also الله تبارك وتعالى made easy فهم معنى to understand the meaning of the Quran understanding the Quran is something Allah has made it easy for the people so this shows us that the truth is easy and it's simple also الله سبحانه وتعالى sorry also the messenger also the messenger عليه الصلاة والسلام told us that الحلال وبينون that the حلال is clear والحرام وبينون and the حرام is what it is clear و بينهما and between them is أمور المشتبهات what is which us ambiguous unclear and the consensus of the علماء is this foundation that I mentioned which is that the حق is clear are you there that is clear is something that is إجماع by consensus I didn't want to transmit إجماع because so many people say well the حق is not clear like that nothing is black and white but this is this matter is consensus that the حق is clear so now that we've understood that my beloved brothers and sisters the ones who propagate the falsehood and who push the falsehood and who spread falsehood is who based on our first root cause is that is somebody who has no knowledge and no understanding and comprehension who doesn't have who's not given any consideration a person and an individual who hasn't given any form of consideration to the textual evidences the كتاب, the sunnah and the statement of the صحابة and the تابعين he's not given any consideration to that those are the type of people you tend to find who spread who propagate who push falsehood if you observe those people and you look at them you come to know is people who don't have علم of the Qur'an and the sunnah and the statements of the صحابة and the تابعين and that's why Ibn Al-Qayyim transmitted in his Kitab the first volume of page 44 the statement of Imam Ahmed he says إنما جاء خلاف من خالف لقلة معرفة بما جاء عن النبي صلى الله عليه وسلم he says that Imam Ahmed sayness Imam أهل سنة والجماعة Imam Ahmed said لقلة معرفة of those who have disputed an argument have occurred because of what because they had little understanding of what بما جاء عن النبي they had little knowledge and understanding of that which the messenger came with يا إخوة the people of ignorance and misguidance are what they are look at them and that's why he said the salaf used to say أهل البداع the innovators are the enemies of the textual evidences that's what they hate the most شيخ الإسلام إبنو تيمي also said فالحق يعرفه كل أحد إبنو تيمي says the truth everybody knows it and everyone can recognize it فإن الحق الذي باعت الله به الرسول because the truth which Allah has sent the messengers with لا يشتبه بغيره على العرفة it does not mix up for the person who knows the حق let me take back his statement let me explain his statement again فالحق يعرفه كل أحد the truth everybody knows it فإن الحق الذي باعت الله because the truth in which Allah sent the messengers with the one who knows it doesn't mix up with him for anything else كما لا يشتبه with just like the gold that has it's not pure gold if you bring it to a man who sells gold who knows gold you can't fool him he will know that this is a this is fake gold the one who knows who has knowledge when you come up with things you can't mix it up for him إبن تيمي says this in his what مجموعة الفتاة the 27th volume page 315 to 316 so why is it that the battle can be mixed up for somebody how can battle be mixed up with the truth for somebody you with me brothers how it can when you don't have knowledge when you don't have knowledge of the religion and you don't have understanding what happens my beloved brothers and sisters you are your enemy and the individual is able to confuse you because you have no understanding إبن القيم says in his book this 18th volume page 18 page 18 إبن القيم says إبن القيم says the things are the reasons that prevent a person from accepting the truth are vast and large in amount so there are many things that make a person not want to accept the truth you with me from them is what الجهل ignorance به ignorance of it ignorance of it ignorance of it is what is a reason of refusing to accept the truth when it's presented to you pay attention it goes on saying and it goes on to saying and this reason is what the majority of the people are in then it goes on to saying because anybody who has hate towards something he shows it enmity وعادة أهله and he also shows enmity to the people who are in it or the people who are carrying that knowledge it doesn't like them are you with me and it brings me back to the statement of عليبنا بطالب he says عليبنا بطالب and said جاهلونة لأهر العلم أعداؤ عليبنا بطالب said the owner of a person is connected to that which they can perfect والجاهلونة لأهر العلم أعداؤ and the people of ignorance are enemies of the people of knowledge they hate the people of knowledge the most you know why because that's where they are unable to spread them his guidance they are going to be broken with evidence right بالتأكيد ، هذا is why the Rafi that they hate Abu Huraira because Abu Huraira brought generations that broke their backs and that is the reality of every misguided person ابل تيب رحمة الله he has an explanation on the hadith لا يزني زاني حين يزني وهو مؤمن when he was explaining it page 35 in his explanation they published it alone by itself page 35 of this hadith he says the following it's also present in his مجموعة الفتاة he says except deficiency in following the sunnah in knowledge and implementation you will not find a person who had fallen into innovation except the reason why he fell into innovation is because of deficiency in his knowledge and also in his implementation وإلا except فمن كان بها علمان because if he was a person who has knowledge of it ولها متابعا and one who was following the sunnah لم يكن عنده دعين إلى البدعة فإن البدعة يقع فيها الجهال بالسنة then there would be nothing calling him to innovation for verily innovation the only ones who fall into it are who الجهال بالسنة are people who are ignorant of the sunnah so the jahal brothers and sisters who are listening it is a root cause of why a person will deviate from the truth why a person will fall into misguided now my beloved brothers and sisters a point I have to mention which is what many people will say and they use the excuse of ignorance for an individual they will say يا أخي you can't blame him he's ignorant he doesn't know he doesn't understand he's just a مقلد he's a blind follower so he's ignorant is this ignorant an excuse let's look at what the علمان said regarding this particular matter شيخ الإسلام ابنوتيم عاليه رحمة الله he says ويلحق with ذمه من تبين له الحق فتركه ابنوتيم says بلتومة سكولدن ربوكن is attached to من تبين له الحق the person who the truth becomes clear to him فتركه and leaves it is that it or من قصر في طلبه or the person who becomes short in looking for what the truth حتى لم يتبين له until it never became clear to him in other words he came short he didn't go out of his way to find out basically what he did was he came with تفريض في رفع الجهلي عن نفسه he came short in uplifting ignorance from himself basically ابنوتيم says he's saying that the rebuke and his scolding falls on to it also who the one who came short in looking for the truth until it never became clear to him أو أعرض عن طلبه معرفة أو he turned away from looking for it why because of a desire or because of laziness أو نحو ذلك or anything like that is he excused is he said that he's لا يا أخي تبين لك الحق the truth has become clear to you فتركته فترك the truth that was brought to you تبين لك الحق