 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيم الحمد لله رب العالمين له الحمد للحسن والثناء الجميل وشد الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today by the grace of God I want to cover a topic called الولو في الدين extremism in the religion and I think this topic is very important especially at this particular time that we're living where we see this taking place the way that I plan to go through this topic is as follows the first point that I'm going to be speaking about is الولو لغة وشرع what does the ولو mean linguistically and what does it mean technically the second insha Allah point would be حقيقة الولو the true reality of what extremism means number three is اسباب الولو what causes extremism and how does it occur five مظاهر الولو the manifestation of extremism and how it occurs and last but not least is العلاج last but not least is what العلاج how to cure extremism without further ado let's start with the first point which is الولو لغة وشرع what does ولو mean linguistically and what does it mean technically لغة as ابن فارس he has a book where he speaks about it's a dictionary he defines words and it gives it its original meaning and this book ابن فارس's his kitab has one unique distinct characteristics which is if the word has so many usages he tries to find a common shared meaning that they all go back to that's what he strives to do so there's five definitions on the word and five different meanings that are put on it ابن فارس رحمه الله what he will do is he will try to find all those five is the one thing they have in common and then he will try to say that the meaning goes back to this one particular thing and that's the unique distinct beautiful thing about this kitab when he came to the word غلو he says الغاين واللامو والحرف المعتل which is the wow he says يدل على ارتفاع ومجاوزة قدر he says يدل it indicates على ارتفاع rising above ومجاوزة الحد and going beyond the appropriate measures so he says على ارتفاع to rise above and go beyond the appropriate limits ومجاوزة ومجاوزة قدر to go above the appropriate measures that's what it means technically ابن حجر رحمه الله has a definition in this kitab اقتضاء سراط المستقيم لمخالفة أصحاب الجحيم and others they've defined it but the definition of ابن حجر رحمه الله in his kitab فتح الباري he brings this in the الكتاب he defines it and he says it means المبالغة في الشيئ والتشديد فيه بتجاوز الحدي ابن حجر says it is exaggeration in something and to be stringent in that matter by going beyond the proper limit so he said it is what exaggeration in something and being stringent in that matter by going beyond the the proper limit so that is what it means so that is what it means لغة وشرعة لنوستيكلي and technically so we've tackled and we've spoken about the first part of لغة ودز غلو وشارعا ودز غلو in the sharia now we move on to the second topic of the second heading which is حقيقة الغلو what is the reality of غلو what is the reality of extremism and I think insha'Allah this one should be understood very very well and the reason is because many people assume and they think extremism is only going beyond the appropriate measures and the proper limit but what they don't understand is that غلو can also be when the person is negligent when the person is negligent of something it is also considered غلو and that's the reality of it so غلو means الإفراط والتفريط الإفراط and التفريط what does that mean الإفراط means to go above the appropriate measures and التفريط means what to become short and to be be below the appropriate limits الشيخ محمد الأمين الشانقيطور رحمه الله when he came to the ayah يا آل الكتابي لا تغلو في دينكم ولا تقولوا على الله إلا الحق when he came to this he said something he says he said some of the scholars have said يدخلوا في الغلو what enters into extremism is وغير الحق and other than the truth so what enters into extremism and falsehood المنهي العلو is in this ayah is ما قالوا من البهتان على مريم إيضا what the Jews have said about mariam pay attention the ayah he says محمد من الأمين الشانقيطور رحمه الله saying something very powerful he says that this verse some of the scholars have said that what enters into لا تغلو في دينكم don't go extreme in your religion what enters it is what what the Jews have also said about mariam the Christians of course they enter it but also also the Jews enter it the reason is because the Christians have gone extreme they took عي سبنو مريم out of his level of being a human being and what did they give him they gave him divinity and they said he's an ilah فعبدوه they worshipped him right but what did the Jews do they done تقصير they were short in the rights of who عي سبنو مريم and they slandered his mother placed on her a false accusation that she committed zina the ayah is talking to kill at tarafain in both parties both parties have been said to لا تغلو في دينكم don't go extreme in your religion and then he goes on to say in imo وعتمده القرطبي وعلي فيكونوا الغلو والمنهي وعنه الشاميلا للتفريط والإفراط هذا بالنسي كلامه he says and the qurtubi relied on that understanding فيكونوا الغلو so the غلو the extremism it encompasses المنهي وعنه الشاميلا it encompasses للتفريط والإفراط to be what exaggeration and negligent exaggeration and to be negligent both of those are the reality of extremism and that's why it's important my beloved brothers and sisters it's important that we understand this because a lot of people think that extremism is only when a person is exaggeration on a matter but what they don't understand is that the one who's negligent and is lenient and also becoming low to the appropriate limit is also a person who's falling into the he's also a person who's falling into the extreme and that's how the Sharia observes it and Allah told us to not be those who are negligent and those who exaggerate but to be in the middle الله says to us وكذلك جعلناكم أمة وصطة الله says وكذلك and like that we have made you a nation which is in the middle in the middle of what الإفراد and also what التفريض we don't go extreme on this side by going to exaggeration and we also don't go to the extreme of becoming negligent of our religion and Imam when he commented on that وكذلك جعلناكم أمة وصطة he said أهل توسط وعتدال فيه فوصفهم الله بذلك إذ كان أحب الأمور إلى الله أو صطوها الله he says وكذلك جعلناكم أمة وصطة الله made you a nation that is in the middle it means أهل توسط a people of moderation وعتدال who are balanced فوصفهم الله بذلك and Allah described this umma to be like that to be أهل توسط and أهل اعتدال that the moderation and being balanced is Allah what he described them to be why it كان أحب الأمور إلى الله because the matters that are most beloved to Allah are what أو صطوها that which is in the middle Allah loves that which is done with a balance and that which is done with moderation balance in what not becoming negligent and not also going into exaggeration because both of them are what both of them are extremism and I swear to Allah I swear to Allah ما ظل صاحبكم وما غوى ما ظل صاحبكم وما غوى meaning didn't come with what and ifrata no tofrid ما ظل means here what he didn't go overboard وما غوى and he didn't come short عليه صلاة و السلام he didn't fall into what and ifrata no tofrid وما نتاك و تعالى he commanded us as believers the followers of Muhammad صلى الله عليه وسلم and Allah said to us فاستقم كما أمرتا ومن تاب معك ولا تطغو إنه بما تعملون بصير ولا تركنوا إلى الذين زلموا فاتمسكم النار in this aaya Allah says to us فاستقم كما أمرتا ومن تاب معك تقام يعني لا إفراط ولا تفريض ، لا إزادرائية ولا إضافة تقام ، أن تكون أفضل ، أن تكون أفضل كما أمرت في طريقك ، أو محمد ومجتمعك ولا تطغو ، لا تصدر ، لا تصدر ، لا تصدر ليس لن تعملون بصير ، والله يعالى و لا تركنوا إلى الذين ظلموا ، يعني تقصير لا يتقوموا بالسحور و الغبته فتمسكوا من نار ورق أفاها و تتذكرين لك و يجبكم يتنقل ها المشهد من المساعدة المشهد من which is the two paths that we need to stay away from which is the iffyrat and the offrieg و لكنها المشهد من which we need to come with يجب أن تقام with which is what استقامة and the true reality of استقامة means that it is between إفراطة and التفريق and it is because of this that you find some Muslims when they condemn extremism what they are truly condemning is what they actually are condemned some Muslims they are condemning what is what من شعائل الإسلام from the symbols of الإسلام but what is Islam so we have to understand that we condemn extremism and the kufar they condemn extremism but what are they condemned and what are we condemning they condemn a person who has a bed a person whose garment is short a person who dresses with the symbols of الإسلام a person who loves his religion internally and externally for them that is extreme صراحة so when you're condemning this you have to understand that you're defining of the word and they're defining of the word it has two different meanings so you have to understand the reality of and will in your religion because why else you're trying to run away from becoming a person who has extremism in exaggerating don't fall into the other extreme of becoming negligent don't fall into the extremism of becoming negligent from those verses that we've taken like the قوله تعالى the statement of Allah فاستقم كما أمرتا أن the statement of Allah وكذلك جعلناكم أمة الوسطة we can conclude the following we can conclude that the people who Allah is being speaking to and the um the people generally when it comes to accepting when they when it comes to the people accepting the textual evidences they are of three levels the first ones are المتمسك بالحق المستقيم على طريقي there are those who adhere to the truth and remain steadfast along its path the second the second group is المفرط الزائق المضيع لحديد الله the second one is very negligent and use is also like not coming to the limit set by Allah سبحانه وتعالى and the third are the third one is the extreme in exaggeration above and beyond the limits set by Allah سبحانه وتعالى and our message عليه الصلاة والسلام and also to his companions not to fall into that I'm a frat and a تفريض و لذلك حديث أبو عالية رضي الله عبو عالية الرياحي ده تابعي رحمه الله يسد قال ابن عباس ابن عباس انسد اما قال لي رسول الله ابن عباس انسد that the prophet said to him غدات العقبة on the morning of العقبة the prophet said to him وهو على راحلة هات القطلي and he was on his on his mount عليه الصلاة والسلام the message of Allah and he said to him pick some pebbles for me the prophet said to him ابن عباس he said go and pick up some pebbles for me so ابن عباس and he said فلقدت له حصيات هن حصل خذ في فلما وضعته هن في يديه قال بامتالي هؤلاء so he said I went and I picked some pebbles for him that they were the size of date date and the dates that people eat for you know the date stones the seeds that are inside the dates they were that size and so he said I gave I placed it in his hand عليه الصلاة والسلام عليه السلام I said to him here the prophet then said to him بامتالي هؤلاء like these like these and then he said وقياكم والولوه في الدين فإنما اهلك من كان قبلكم والولوه في الدين the prophet said to him like these and beware of going to extremes in your religious matters for those who came before you were destroyed because of going to extremes in matters of their religion so this حديث what does it show us that the messenger عليه الصلاة والسلام didn't want him to bring a rock and also nothing insignificant in this size don't go exaggeration and also become negligent now this brings me this حديث brings me to a point that's that I need to speak about which is to understand حقيقة والولوه are you with me to understand the reality of the والولوه we need to understand how many types that it occurs in so we're still in the topic I'm in the heading حقيقة والولوه but we have to understand that the والولوه is of two types and it's not only one type and it is not one particular form and it differs from the actions of the creation and it is for who are on our eyes of two types the first one is والولوه اعتقادي which is related to beliefs the first one is extremism related to beliefs and the second one is والولوه عملي it is related to deeds and actions and it's important that understanding these forms will actually help in knowing the reality of extremism and it will give you a correct conception regarding it and a correct perception of it the first one which I said was والولوه اعتقادي is what's known is known as والولوه الكلي العتقادي it's the first form is the first form is comprehensive general belief related extremism and it is the ones that enter into the chapters of العقيدة when you open a book of عقيدة that you look you're studying extremism happens and we summarize them in five points the extremism that falls into these five the first one is والصفات there's extremes in exaggeration and there's extreme in what negligent and are in the middle of it who are the ones who go extreme in exaggeration like they affirm Allah's characteristics but they go so extreme that they say ومع مصرين في المصرين ومع المخطرين في النقلجين الثانية هي الصحابة ومخطرين هناك من who have gone to extreme in exaggeration ومع المخطرين who have come extreme in negligence ومع المخطرين who have done many of the Sahabas all of them like the Khawarj ورافظة who came and what did they do They took Ali ibn Abi Talib like the Nusairiyah واسماعيلية what did they do they worship Ali ibn Abi Talib and they've given him divinity and they what? and they worship him صحابة The fourth one is names and rulings like the issue of Al-Kufr and Al-Iman and Islam these times are also extremism in exaggeration and extremism in what? in negligence regarding it so you find those people who label everybody a kafir on minor issues or not only on minor issues but on sins on sins major sins مثلا and there are those who a person falls into كفر بواح كلكة كفر مع ذلك he's still what? يوناظر he was saying look at his heart look at he loves religion or what not that's another extreme the fifth one is there's extreme in sorry extreme in exaggeration and extreme in negligence extreme in exaggeration is those who said the slave has no choice الله تباركه تعالى predestined everything for him and the slave is like a leaf on a windy day and there are those which are known as the قدرية المجبرة and then came the other ones who were extreme in what in negligence what did they say that the slave does everything himself and Allah only finds out and comes to know about it when it's already happened and they are known as the what قدرية المفات to extremes so this one if those five that I mentioned which is الاسماء والصفات الوعد والوعيد الصحابة الاسماء والحكام and also القضائي والقدر those five it is is comprehensive it is general and it is belief related extremism this one takes the person out of their era to the person leaves the fold of and he becomes part of the deviated group whose characteristics and attributes which he comes with the second type which is it is extremism with respect to particular deeds it is extremism with respect to particular deeds this one which is is the one that a person will do in terms of actions it's not a belief related matter but it's actions it's like the three men who visited the Prophet's wife's house the حديث of جاء ثلاثة رحط three individuals they came إلى بيتي أزواج النبي صلى الله عليه وسلم they came to the messenger صلى الله عليه وسلم's wife's house يسألون عن عبادة النبي they questioned and asked the wives of the Prophet how was the Prophet's عبادة like فلما أخبروا when they were informed كأنهم تقاللوها so when they were informed and they were told about the Prophet's worship they considered the worship of the Prophet to be insignificant and they responded by saying وأين نحن من النبي صلى الله عليه وسلم قد غفر له ما تقدم من دنبي وما تأخر they responded and they said where are we from the Prophet his past and his future sins have been forgiven for him عليه الصلاة والسلام so they're trying to say that the reason why the Prophet is relaxed in his عبادة and he's chilling is because he's forgiven for his past sins and his upcoming sins whereas we don't have that we don't have that رخسة so based on that we're going to have to become very serious so the first one of them he said أما أنا as for me فإن أصلي الليلة أبدا all night I'm going to pray وقال أخر another one said أنا أصوم الدهرة ولا أفتر the whole year I'm fasting and I'm not going to break my fast and the other one he said أنا أعتزل النساء I'm going to stay away from the women فلا أتزود أبدا and I'm never going to get married فجاء إلى رسول الله صلى الله عليه وسلم فجاء رسول الله the messenger came and he was informed of what these three individuals said and then the Prophet said to them أنتم أنتموا الذين قلتم كده وكده are you the ones who have said this this this this and then the Prophet said to them أما والله إني لأخشاكم لله وأتقاكم له I am the one who fears الله the most and I am the one who is most most conscious of him سبحانه وتعالى لكن لأصومه but I fast وأفطر and I break my fast وأصلي I pray وأرقد and then I sleep I relax وأتزوج النساء and I marry women فما الرغب عن سنة فليس مني anyone who turns away from my sunnah is not from me so these men what they did was the gulu they came with was what غلو عملي they went exaggerated in terms of their actions now this one doesn't take you out of the fold of أهل السنة والجماعة if a person is extreme on one particular act it doesn't take him out of the fold of أهل السنة والجماعة however however إذا تعددت أبواب الغلو الجزئي العملي however if the specific deeds become many if those specific deeds that you are going on becoming extreme on whether that extremism is what exaggeration or whether that extreme is negligent if that specific deeds or those deeds become many فإنما تصبح غلو كليا it then becomes a comprehensive type of extremism it falls under the what الغلو القليل اعتقادي the reason is why لأن الضرر المترتب عليها نظير الضرر المترتب على الغلو الكليل اعتقادي this is because the harm resulting from these various deeds is similar to the harm that results from a comprehensive belief related extremism it's the same harm the outcome and the result are the same now we finished understanding the reality of الغلو and what it means we now inshallah and ta'ala are going to swiftly move on to أسباب الغلو what are the things that cause extremism