 وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقول قال الله جل جلاله والمصطف الهدي ولا أتأواله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد الله إلا الله وحده لا شريك له وشدو أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى في this episode بإذن الله الكاريم I'm going to speak about الغلو في باب العلاقة بالولاة والفكام Extreme either exaggeration or negligence Extreme exaggeration or extreme negligence regarding the rulers We have extreme both ways This topic of the relationship between the Muslims and the leader is a very important chapter in the religion of al-Islam In the shari'a it is a very important topic And the shari'a has given it precision And it has dealt with it correctly Has dealt with it with utmost diligence So if anybody goes outside the shari'a I will either become extreme in exaggeration or extreme negligence And our great scholars of al-Islam have documented to us that middle part that we need to take regarding the Muslim rulers إن شاء الله تعالى my aim is to talk about those who fell extreme in exaggeration And then إن شاء الله تعالى I'm going to speak about those who fell into extreme negligence So let me start with الطائفة الأولى The first party who went into extreme exaggeration When it comes to the chapter of العلاقة بالولاة والفكام How to deal with the leader The Muslim leader How to deal with it The first group They fell into it from two perspectives So I'm only going to focus on two perspectives إن شاء الله تعالى The first one is They label the leader a kafir without evidences The evidences that they bring forward are not from the shari'a It's baseless It is their feeling And how they feel a crime has been committed The atrocities that were done The tyranny of this leader So for them it's kafir They see something to be very big And it may even be very big It may even be a very painful issue A very serious issue But whether it's kafir or not It's not taken from our feelings And the way we rationalize things That is, تكفير is the right of Allah and his messenger They are the ones who can label a person a believer or not And that is why the leader of the mercy of Allah He says in his Kitab, the second volume He says في بيان ما هو من المقالات كفر وما يتوقف أو يختلف فيه الإمام القادي عياض اليحسوب رحمه الله has a great book called الشفاء where he talks about the rights of the messenger صلى الله عليه وسلم In there he has a chapter where he mentions what statements are disbelief and what statements are the difference of opinion amongst the scholars whether they are kafir or not So he says فصل في بيان ما هو من المقالات كفر وما يتوقف أو يختلف فيه وما ليس بكفر Those statements which are kafir and there are evidences for it and those which are not kafir and those which are disputed He talks about it in that chapter Then he says إعلم after him gives the chapter He says إعلم أن تحقيق هذا الفصل وكشف اللبس فيه مورده الشرع ولا مجال للعقل فيه تقفير تقفير ويقول أن هذا الناس is a believer and this thing is this act is disbelief and this act is not disbelief He said this issue goes back to the Sharia and the logic has no place in this issue شايق الإسلامي بن تيميا He said إن الكفر والفسق أحكام شرعية ليس ذلك من الأحكام التي يستقل بها العقل فالكافر من جعله الله ورسوله كافر والفاسق من جعله الله ورسوله فاسق بن تيميا He says in his Kitab من هاج السنة النبوية the fifth volume page 92 He says إن الكفر والفسق كفر and he says someone is a faser I'm a fisk or to say this act is fisk as well أحكام شرعية It's a شريع jurisprudence of warning It's like saying You need to bring evidence something is haram You need to bring evidence something is sunnah You need to ليس ذلك من الأحكام التي يستقل بها العقل It is not something that independently is rooted from the akal Somebody uses the akal Think about it They look at a couple of videos They see how bad this situation looks and they say you know what كافر No فالكافر A person who is a kafir من جعله الله ورسوله ورسوله كافر It is the one الله is the messenger who makes him a kafir والفاسق and a faser is who من جعله الله ورسوله فاسق الله is the messenger who makes you a faser So the person who wants to say that you are a kafir or you are a faser or you are this or you are that they need to bring evidence from the Qur'an and the sunnah It's not something you see personally I'm inclined I like this My sheikh in my local in my street said this is kufr The mufti of this country said that this is kufr PJ He said إن تكفير سمعي محضل لامتخل للعقلي فيه تكفير is textual based where you get تكفير from is from the Quran and the sunnah And he said إن تكفير سمعي محضل It is purely based on text لامتخل للعقلي فيه Rationality and intellect has no place in it That's why ابن القيم رحمة الله He said الكافية الشافية في الانتصار الفقة الناجية نونة زن نونية فقال الكفر حق الله ثم رسوله بالنص يثبت لا بقول فلاني من كان رب العالمين وعبده قد كفره فذاك ذو الكفراني التكفير is the right of Allah سبحانه و تعالى and it's the right of the messengers صلى الله عليه وسلم anyone Allah has messengers label them as a kafر then verily that person is a kafر and the takfir is a concept of احكام شرعية it falls under احكام شرعية the way you can't say this is halal and this is haram with no evidence you can't say this is kafر and this isn't kafر you need evidence for what you say and that's an evidence can be used is لا يفلحون the second gulu they fall into this group is they go extreme and exaggerate in the concept of going against a muslim oppressive leader now we said labeling a leader unjustly with no evidence that is a kafر we spoke about that what about the other side which is a muslim I'm not saying he's a kafر but he's oppressive leader and I'm allowed to go against him this is gulu this is extremism in the religion of Islam because remember what we said anything that is not based on the Quran and the sunnah is gulu it's either ifrat or tafrid الله سبحانه و تعالى He said in the Quran الله سبحانه و تعالى He said Oh those of you who believe obey Allah and obey the messenger and those who have authority over you و لذلك the ayah has a very powerful meaning and سبحان الله he has a powerful way that Allah تعالى said this الله said and then Allah repeated the word again and he said you could have said اطيع الله و الرسولة obey Allah and the messenger but Allah repeated the word obedience twice so he said اطيع الله و اطيع الرسولة and obey the messenger because the obedience of Allah and his messenger are unrestricted but the obedience of anyone other than Allah and his messenger their obedience is only when they are in line with the Quran and the sunnah so Allah said اطيع الله و اطيع الرسولة و أقول الامري منكم الله didn't say و أطيعوا أقول الامري منكم obey those who have authority over you He didn't say that He said و أقول الامري منكم and those who have authority over you because the obedience of those who have authority over us is not unrestricted they tell us to do something evil something that goes against the religion we say we don't obey you in this particular act that you are calling us to we obey Allah we obey the messenger صلى الله عليه وسلم we obey Allah and we obey the messenger صلى الله عليه وسلم and we will not obey you in this عبد الله بن عباسر رضي الله تعالى عنهما as he is found in بقاري المسلم he said that the messenger صلى الله عليه وسلم said من كريها من أميره شيء anyone who sees from his leader something he dislikes يعني that leader is oppressive he is tyrannical he is causing mischief on this earth and he is monk evil is doing the prophet said فليا صبر عليه be patient on it فإنه ليس أحد من الناس خرج من الصلطان the messenger said there is not a person who leaves the leader شبرا حنسبا فمات علي and then dies from that إلا مات ميتة جاهلية except that person dies the death of a pre-islamic جاهلية because the people before Islam what they believed is the jahilia before Islam what they believed is that they have no one that they need to obey they had no respect for the concept of leadership the concept of law and order they didn't like that they love the concept of corruption ولي ذلك if you read the شعراء العرب like كمروط إيس and شنفارا and the likes of these people even if you read the وحرق الباه written by أبو طيب المتنبي and others when you speak to say for Dawla and you see this the way that they were this is before Islam and even some of them after Islam this concept of not seeing for the leader any some or obeying him and listening to him it wasn't so that's what the hadith means for matter the person dies ميتة جاهلية ومسلم رضي الله تعالى عنها she said that the messenger صلى الله عليه وسلم said إنه إنه مسلم رضي الله تعالى عنها she said that the messenger صلى الله عليه وسلم said إنه يستعمل عليكم أمراء فتعريفون وتنكيرونة they will be used against you they are going to be leaders on you that are going to run your affairs they are going to be in charge of your lands فتعريفون وتنكيرونة you'll see things that you recognize and you'll see evil things from them فمن كريها فقد بريا anyone who dislikes this evil فقد بريا he is free from it ومن انكر فقد سليما and anyone who rejects it is safe ولكن مرضي وتابع but the one who follows and the one who obeys him in the evil then the Sahab is يا رسول الله أنا نقاتهم should we not fight with these leaders we are coming with long crimes they are committing should we not go against them the messenger said لا ما صلو no as long as they prayed and as long as they prayed is a representation according to the scholars as long as he is a Muslim because this is what makes the person a kafir and this is one of the evidence that scholars used that leaving the Salah is كفر أكبر because they said this in this hadith the prophet said لا ما صلو as long as they prayed and another hadith حديد عبادة المصامة the messenger said إلا أنتروا كفران until you see كليكة كفر from the leader so if you bring these two hadiths together okay you realize that إلا ما صلو إلا أنتروا كفران بواحن is the same it's one and the other so leaving the Salah is كفر أكبر if we do that with the two narrations now what I want to say brothers and sisters is that going against the Muslim leader who is oppressive I already gave an ayah from the Quran and I gave you two hadiths of the prophet صلى الله عليه وسلم I gave you ayah from the Quran وقولي الأمر منكم I gave you the hadith حديت عبادة المصامة which is in Sahih Al-Bukhari and Muslim the two most authentic books after the Quran and I gave you the hadith أمو سلمة حديته أمو سلمة رضي الله تعالى عنها which is narrated in Sahih Muslim now where do you go from there if you're a true believer who believes in Allah in the day of judgment you will obey what the messenger told you to do عليه الصلاة والسلام to obey your leader to not go against him because والله يوم القيامة you're going to be questioned you're going to be called out and you're going to be asked did you obey the messages that were sent to you الله صلى الله عليه وسلم يوم يناديهم فيقولوا ماذا أجبتم المرسلين يوم يناديهم the day that they're going to be called out فيقولوا it will be said to them ماذا أجبتم المرسلين what have you obeyed from the messages that were sent to you so when the nusus come to you you need to obey so what we learned is تقفيرون بغيلي دليل making تقفير or making a person a kafir with no evidence is غلو it's extremism in the religion going against a muslim tyrannical leader uprising against him protesting against him is what it's غلو in the religion it's extremism in the religion because نبي الله محمد clearly and categorically commanded us what فليصبر عليه to be patient upon him so these are the two extremism that the first group of people fell into الطائفة الولى the first group this is what they the two that they fell into now insha'Allah I'm going to go into بإدن الله الكريم what the other group fell into الطائفة التانية the second group what they fell into regarding the muslim leader now insha'Allah I want to show the great scholars the great scholars of Islam أئمة الهودة وما صابح دجال when they saw these narrations regarding going against the tyrannical leader how did they understand it I'm only going to mention the statement of what two great imams إن شاء الله I'm going to mention the statement of two great imams the first one is أليمام أحمد بن أحمد this is actually taken I've taken it from the كتاب الأداب الشرعية بن مفلح this first volume paid 195 to 196 and also the full story is narrated in the كتاب السنة by Al-Khalal I mean the قصة the story here is narrated in its length in the كتاب السنة by Al-Khalal the way I'm going to mention it إن شاء الله إن شاء الله حمل رحمة الله he said اجتمع فقهاء بغداد the jurists of بغداد they came together في ولاية الواتق at the time of الواتق واتق was one of the عباسي ليلة who called the people to خلق القرآن the Qur'an being created so they all came together the jurists these are the فقهاء of بغداد at that time is the capital of the مسلمين the big great scholars of Islam came together they all united to who إلا أبي عبد الله they came to يعني they came to رحمة الله وقالوا له they said to him وفشاء the matter has spread now أحمد أحمد the matter has spread it has gone to all over the world it's spread it's gone everywhere now it's gone over to all of the Muslim lands what are they referring to the matter when they say إن الأمر the amr here they talking about is إبهار القولي بخلق القرآن they are referring to the statement of the Qur'an being created this has now spread over the land ولا نرضى بإمارته we are no longer pleased with this man's leadership and we are no longer happy with his authority over us this individual الواثق who is now chosen to force يعني it wasn't just calling they are imposing on the people they are making the people say that the Qur'an is created this matter has now gone out it's gone out of hand أحمد in this issue has spread فناظرهم في دالك أحمد started to debate with them وقاله he said to them عليكم بإنكاري في قلوبكم Upon you is to reject this in your hearts يعني what did the professor say he said reject it right أحمد tell them tell them reject it in your hearts ولا تقلأوا ريادا من طاعتهم do not pull your hands back don't don't leave the obedience of this leader لا تشقوا عصة المسلمين do not divide the Muslims and break their ranks ولا تسفقوا دماءكم ودماء المسلمين معكم do not be a cause for your own blood to spill and the blood of your Muslim brothers don't do this and your brothers and your sisters don't let their blood spill and your own blood spill وانظرو في عقبة أمركم look at the final ending of this issue look at where it's going to lead to وصبروا be patient حتى يستريحة برون أو يستراحم be patient until the one who is obedient is going to find ease and an opening and the people are going to find ease and opening from the oppressive one وقال أحمد went on to say لي سهادة and this isn't what is he referring to نزع ايده من طاعته يعني pulling their hands back from his obedience أحمد said لي سهادة this is not صواب it's not the correct thing to do this goes against the text حنه here أحمد is saying going against a man who is calling the people to kufr أحمد believes خلق القرآن is kufr أحمد statement is clear the imams of Islam and the muslims are unanimous in agreement that the خلق the Quran is a خفر بالله العلي العظيم بل القي mentioned that 500 imams transmitted consensus in this matter يعني say جمع that the saying that the Quran has created is kufr with that being said واتق is imposing on the people it's been forced on the people it's been spread on to the people أحمد is saying going against this man opposing him uprising against him أحمد is saying لي سهادة صواب this is not correct هذا خلاف الأهثار this goes against the آهثار what is he referring to he's referring to the حديث that we mentioned by the way those are حديث are just little compared to the many other حديث so does it make sense to call yourself أثري and you say I am أثري مع ذلك you are in a position to the آهثار you are in a position to the what آهثار and then that statement it's the statement of أحمد رحمه الله what he said about this issue and how he understood the أحديث that we mentioned regarding going against the Muslim oppressive leader the second quote إن شاء الله I am going to give you is ألمام حسن البصري رحمه الله ألمام حسن البصري a man came to him and he said to him he said to أحمد he said to حسن البصري the man said to حسن البصري لقد كنتوا أعرفوا كثير القولي في الحجاج كنتون إعتemة حجاج أن ترحلتم Edit اعلم Moon قائل والدخان فقال الحسن ايه ملاهي بي الله ايسوي اني اليوم لا اتسوأ فيه رأيان Today I hold even a worse view regarding him و اكثر و اكثر عتبان And I blame him even more today و اشد دمان and I put him down even more now ولكن but لتعلم اعفاك الله but for you but no ما الله kill you سبحانه وتعالى from any harm and any problems ملاهي بي اتسوأ from harm and any problems ان جورة الملوك نقمت من نقام الله تعالى The oppression of the leaders is a punishment from the punishments of Allah و نقم الله and the punishments of Allah لا تلاقى بسيوفه it is not faced it is not responded with by the sword و انما تتقى وتستدفع ربي الدعائد The way to repel this oppression of this tyrannical leader and this punishment that Allah has sent to us سبحانه وتعالى is by what? By doing du'a to Allah سبحانه وتعالى و التوبة and repenting to him سبحانه وتعالى والإنابة returning back to Allah و عزي و جلّة والإقلاع والإقلاع يعني ذنوبي and also to free ourselves from our shortcomings ابنو الجوزي يشهد هذا في كتابه ادابه حسن البصري قدر 115 فهذا قدر حسن البصري يشهد رحمه الله وتعالى that the way to self the way that the self رحمه الله is that even that though this leader is an oppressive leader a criminal a tyrannical leader and he is doing so much mischief the self رحمه الله they believe to make du'a for that leader فالله تقايده بسبحانه وتعالى they also believed to repent to Allah سبحانه وتعالى they also believed to turn back to Allah سبحانه وتعالى they also believed to ask Allah سبحانه وتعالى for the removal of sins and the rectification of their own sins and the self رحمه الله if they actually feared and they were scared رحمه الله that the people are going to go against a ruler and is going to come from it evil and bloodshed and the honor of women and children and everyone becoming destroyed what the self رحمه الله they would do is to get rid of this or bring an end to this uprise and this protest they may even praise a person a leader they may praise him for that particular situation like for example حسن البصري رحمه الله he was asked about Hajj and when the uprise happened against حجاج ابن ويوسف and the people were going against him حسن البصري was asked at that moment he realized what he says to his people can change the course of many people's lives حسن البصري رحمه الله he said حجاج يتلو كتاب الله he reads the book of Allah ويعضوا وعض الأبرار and he gives reminders the reminders of the righteous people ويطعموا الطعامة and he feeds food to the needies ويؤثروا الصدقاء he chooses truthfulness ويبطشوا and he grabs بقش الجبارينة the grabbing of the oppressive ones قالوا فما ترى في القيام علي then they said to him what do you see in regards to going against him to uprise against him and then he said اتقوا الله حفي الله سبحانه و تعالى وطوبوا إليكم وطوبوا إليه وطوبوا إليه and repent to Allah سبحانه و تعالى يكفيكم جوره الله will suffice you from his oppression this you can find it in the Kitab دابه حسن البصري لبنور جوزي paid 107 to 118 so the Salaf رحمه الله that was their manhach that was their طريقة that was their way now insha'Allah و تعالى I want to go into the path of the other group of Ba'ifa to Tania the second group who also fell into extremism and insha'Allah و تعالى I want to point out how they fell into extremism with regards to the Muslim leader the first thing is اشتغالوا الدعات they visit the Muslim دعات the Islamic Duaats the people in Dawah they visit them with what بذكني محاسين الولات by sitting down and mentioning the good of a leader and praising him and going overboard in praising him in private sittings and public sittings you see them on social media on Twitter all day praising a particular country or a particular leader يعني consistently and going overboard and rather some of them go overboard by نظم الأشعار I mean poetry for him writing مقالات and تغليدات and tweets and virtues and claiming زوراً وبهتاناً وطبليلاً with ignorance calling this منهج that they've created and they've made up calling this منهج اهل السنة والجماعة saying that this is the methodology of اهل السنة والجماعة without a doubt لا شك أن هذا جهل بديين الله this really shows the ignorance of the religion of Allah سبحانه وتعالى وتقول على منهج itself and lying about the methodology of the self and it really goes against what ومخالفة صريحة لهادي علماء it goes against clear cut statements of the great scholars of Islam when it comes to the issue of the leaders whether that leader is oppressive or whether that leader is just an upright doesn't matter I'm going to quote a couple of scholars إن شاء الله وتعالى the first Imam I'm going to quote is الشيخ عبد الله رحمان أبا بطين رحمه الله he said وولي الامر the Muslim leader إنما يدع عليه we make dua'a for the Muslim leader لا يمدحو he's not praised and we make dua'a for the Muslim leader we say اللهم ماهده or Allah guide him that's what we say لكن لا يمدحو he's not praised لا سيما بما ليس في especially in that which is not in him I want you to understand the statement of Abu Boutain here he's saying لا يمدحو he's not praised that's unrestricted he's not praised لا سيما especially he said بما ليس فيه يعني he becomes even worse to praise him in that which he isn't so if you praise him in what he is then he said لا يمدحو he's not praised it's evil and then he said especially if you praise him in what he gets worse بما ليس فيه that which is in him وهؤلاء الذين يمدحونا وهؤلاء الذين يمدحونا وهؤلاء الذين يمدحونا في الخطبي those who are being praised in the khutab يعني the leaders are being praised in the khutab هم الذين أماتوا الدينة they're the ones who kill the religion يعني they kill this religion فما دحوهم مخطئ the one who's praising them is wrong فليس في الولاة اليوم أبا بطيني سدي there isn't in the leaders today من يستحقوا المدحة the one who deserves to be praised there's no leader who deserves to be praised ولا أن يثنى عليه وإنما يدعى عليهم but what we do is we make dua for them بالتوفيق والهداية that Allah gives them the ability to understand and the ability to follow the religion and guidance so look at this statement again he's saying فليس في الولاة there is not in the leaders today اليوم today من يستحقوا المدحة I want you to understand أبا بطين أشغب أبا بطين رحمه الله he's been a caber علماء دولة السعودية الثانية the second Saudi government and the second Saudi dollar was built by who? it was built by تركي بن عبد الله بن محمد بن السعود who died a year 1282 هجرية he's saying then that there is no one فليس في الولاة من يستحقوا المدحة that really shows the importance of understanding what is manhajussalaf in a matter and we were told to listen and we were told to obey we were told to not go against the Muslim leader who is tyrannical all of that is manhajussalaf because the messenger said it and that's what the salaf الصالح رضوان الله عليم أجمعين was upon as for sitting down and praising the leader especially sometimes in things that he isn't for example ليس من طريقة سالف الله this is not from the path of the salaf especially when Allah gets worse if he's praised for بما ليس فيه من صفان when the people praise him that which is not and this is what then makes manhajussalaf look like a تنظيم and makes it look like what it isn't this is what makes manhajussalaf among the salafi way look like what it isn't another quote إن شاء الله تعالى شيخ صالح الفوزان was asked وقد سؤل عن مدح الداعية للولاد أي مسلم داعي is praising the leaders he said يلزمه الصمت upon him to be silent وإذا أراد أنه يوبيين للناسي if he wants to clarify something to the people يوبيينه he clarifies to them أن حكم الإسلام طاعة ولاة الأمور he should clarify to the people that the ruling in the religion is tawat it is to obey the Muslim leader وسمع وطاع we listen to him and we obey him لهم بما أمر الله به وما أمر رسوله that we obey him the leader and we listen to the leader in that which الله سبحانه وتعالى commanded and that which is a messenger صلى الله عليه وسلم and commanded والصبر على ما يحسل منهم من خطة إن لا يصل إلى حد الكفري and that we show patience to the mistakes that come from them as long as it doesn't reach disbelief that's what's upon us هذا من هدوث سلف as for praising الشخصالح الفوزان he said يلزب وخصمت one used to be silent be quiet الشخصالح الفوزان that's his statement الشخصالح على الشيخ he mentions a kalam which is jam a very comprehensive speech I'm going to read it on you إن شاء الله تعالى he said شخصالح على الشيخ وفقه الله he said أما الدعاء لولاة الأمور شيء والمدحو شيء آخر making dua for the muslim leader is one thing making dua for the muslim leader is one thing والمدحو شيء آخر and praising the muslim leader is something else المدحو لا يجوزه praising is not permissible لأنه يراد به الدنيا the one who's praising is looking for a worldly gain و أما الدعاء أسفد الدعاء فيراد به صلاح الدين والدنيا but the dua the aim for it is what to perfect this dunya for the leader himself and the people who is governing حديد آخر فالدعاء the dua he said is what فالدعاء مبعثه أمر شرعي للله the dua where it comes from is what it's rooted from is a commandment from الله و عز و جد يعني الله كمان لله سبحانه و تعالى و أما المدحو as for praising فلأهلي مقاصد و مختلفة the people have different objectives in why they praise the leader و لهذا العلماء and because of that the scholars يدعونا they make dua the scholars ولا يمدحونا they don't praise مدحن مطلقا an unrestricted praise قد يثني بعضهم بثناء إنخاص some of them may be praised in a specific restricted place مقايداً unrestricted لظهور فائدة because of a benefit that might become clear عمله و لي العملي that the Muslim leader might have done and so he makes a dua and I gave an example of حسن البصري he praised someone he said that was what evil he sought حجاج to be evil but when he saw the people going against him there was a maslaha for him to praise حجاج so the people don't go against him if there's a maslaha no problem if there's a maslaha a greater maslaha is going to be achieved no problem or the person is doing this so that it encourages the leader specifically in this restricted issue to do something better then no problem to make it a norm is the issue that we're talking about that your منهج your طريقة is wherever you sit where social media you've got the flag of a particular country on your Twitter the name of that country is on there you're always praising that country this is the word we're talking about look what he says لكن هذا على استثناء صالحة فوزان شخصالحة للشخص says this is an exception to praise him for a maslaha is an exception لي سقاعدة مطردة this is not an ongoing thing يثني لتسجيعه على القير you praise him to encourage him in good وترغيبه فيه وحثي عليه أم المدحر as for praising him فإنه ليس منصنيع صالحة صالحة this is not the way of the pious predecessors وإنما منصنيعهم the way of the salaf is الدعاء it's to make dua for them لأن الدعاء من ما يرجع به صلاحه دينه آخرة is what is desired for making dua for the leader the person when he makes dua for the leader it's يوم صلاحه الدنيا صلاحه دينه you're making dua for Allah to perfect this person's religion and of course if he becomes perfected then of course it's going to benefit the people who is governing وإذا صالح حجين ولي الأمر صالح به شيء كثير and if the religion of the leader becomes perfected then many of the things are going to be perfected like in these people their whole entire agenda سبحان الله is to praise a particular leader a particular country and they refer to this as من هدوث سلاح the way of the salaf the second thing that this extreme party fall into when it comes to the leader the Muslim leader is they consider some وطاع obeying and adherence only to a particular leader of a particular land أما ولاة المسلمين الآخرين as for all the Muslim countries their leaders they see that they can uprise against it they can speak about it rather some of them ولي لا سف الشديد they speak about other leaders of other countries they speak about them when on the other hand they claim to be calling to what السمع وطاع obeying and listening so what do they do they've actually combined between the two extremism these people they've combined between two extremism which is what praising one leader by going extreme and calling to the uprise and the خروج of another government or another system or another leader that's the truth and if they only stopped there it would have probably been better but what do they do they try to make usul for this they started to make usul but أصطل ويهادي وضلالة this misguidance of theirs they try to make ضوابط and usul from it by bringing a hadith and quotes here or there from the salaf filling it up with a book or a رسالة that they've written and this subhan Allah made the Da'wa Salafiyah the balanced way look well like what it's not and they falsely attributed this to the manhadi of the salaf from one of the greatest extremeism that they fell into which is أدقوا في فتن الدماء they entered into the fitna of blood والصراعات الداخلية بين الطوائف المتنازعة في بلاد المسلمين they entered into issues of another country for example Libya and they gave very to a particular group over another group and from their blood spilt happened something that Salafiyah أهل السنة were always known to be further from and called against not to call the people to fitna of blood but what did they do they entered into these issues they spoke about fitna الدماء والصراعات الداخلية بين الطوائف المتنازعة في بلاد المسلمين and they gave تشجي to a فريق على فريق and they said you are right you are wrong and then this caused blood amongst the Muslims and it caused none Muslims to enter the land and take the tharawat of the Muslims all under the what من هجو أهل السنة من هجو سلفي تعظيم روابق الجاهلية venerating and glorifying جاهلي bond إسلام came with the bond of Iman and Tawheed they've replaced that with the concept of مصطلح الوطنية ناشنلزم and they've pushed aside رابطة الديني والعقيدة in which the sharia came with they removed and put that aside which then allowed the liberalists and the secularists to come under your ناشنلزم your country شيخ بن عثيمير رحمه الله في نقاء داب المفتوحة في رقم 48 he spoke about this issue he said ثم إن الواجب يا إخواني that which is obligatory upon us brothers اللي نكون وطنيين which will not be nationalists وقوميين أي لا اللي نتعثب لقومنا we don't have fanaticism to our people and our country لأن التعصب الوطني قد ينضم تحت لوائه المؤمن والمسلم والفاسق والفادر والكافير والملحد والعلمانين والمبتدع والسنين under the term ناشنلزم many people fall under it أي مسلم أنن مسلم كافر ملحد and atheists a secularist a liberal liberalist أي مبتدع عن الانبيت السنية شيء لهم وطان يشملوا كل هؤلاء a country that is shared by everybody فإذا ركزنا على الوطنية فقط إبن وعثيمين says if we only focus on nationalism فهذا لا شك أنه قطير then the matter becomes very problematic becomes very dangerous لأننا إلى ركزنا على الوطنية because if we give our importance to focus on nationalism جاء إنسان مبتدع an innovator will come to us إلى إنسان سنين you come to a person of the sunnah وقال له I would say to him أنا وإياك مشتركاني في الوطنية you and I will share this country ليس لك فضل ولا لي فضل عليك ليس لك فضل عليك ولا لي فضل عليك I have no virtue over you and you have no virtue over me وهذا مبدأ خطير إبن وعثيمين says this is a very dangerous path and a very dangerous way في الواقع in reality والصحيح هو التركيز على أن نكون مؤمننا and that which is right is that we focus on being believers وقال في الشرح رياضة صالحين the first volume page 66 يقول حب الوطن loving your country إن كان if it is لأنه وطن الإسلامي if it is because it's a Muslim country فهذا تحبه then you will love that no problem لأنه الإسلامي is a Muslim country ولا فرقة but there is no difference بين الوطنية your country الذي هو مسقة رأسك ويو أبوان أو الوطن البعيد من بلاد المسلمين أو آخر فا مسلم كنجري there is no difference for you كلها وطن الإسلام لأنه all Muslim country يجب أن نحميه we should protect that Muslim country as well okay so this is a very important powerful statement that the concept of الوطنية and what it is إن شاء الله تعالى we will do a lecture on it and speak more details regarding it the extremism that they fall into is a سكوت عن المكرات إذا صدرت silence of if evil comes from إذا صدرت من المقربين من الولات والحكام if it comes from the Muslim leader if a sin is done a crime is committed and if something wrong is done they are silent about it and they won't say anything about that evil rather سبحان الله what's even shocking is sometimes they may even try محاولة تبريب to make excuses and they create وخلق العضاء they create excuses for the leader if they were only silent then maybe but they're not only silent they make excuses and they come out with justifications إنه اللي الليه وإنه الليه رجال number seven اتها مهم they start to suspect you ملاي وافقوم if you do not agree with them in a political stance regarding two countries that may have a conflict if you say I have nothing to do with this I don't enter these issues my men had never changed for a particular country or the fight and the battle of a country my دعوة is nothing to do with a country has nothing to do with countries my دعوة is based on the Qur'an and the sunnah once you say that they start to throw at you what they start to throw at you accusations and they start to call you اخوانيون صروريون حزبيون they start to call you مسلسلوا لا ينقطعوا من التوهن suspicions and accusations that have no ending or because you didn't agree with them in their political stances it's like that they taken the innovated political concept which is known as if you are not with me you are against me I'm going to conclude there إن شاء الله تعالى anything which I have said that was wrong or incorrect is from me and Shaytan and Allah has messaged me I'm free from it سمحانك الله و بحمدك أشهد أن لا إله إلا الله أستوفروا كواتوبوا لي السلام 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