 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 والثاناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد أريد أن أتحدث عن الأشياء المساعدة ومساعدة ومساعدة ومساعدة ماذا تصدق بشكل جميل؟ هل أنت مستحب؟ هل أنت مستحب؟ هل أنت مباح؟ هل أنت مقرو؟ هل أنت حرام؟ وماذا هو المكرو؟ لأن الأشياء مثل هذا عندما يأتي إذا لم يتحدثوا معه أو لم يتحدثوا معه في طريقة الشريعة إذا لم يتحدثوا معه من خلال كتابة السنة فأنا سوف نجد المساعدات المساعدة وإذا فراط أو التفريض المساعدات المساعدة will go extreme on doing and criticizing and refuting أو they will go short in doing so وما أقول إذا فراط أو التفريض without observing knowledge without observing justice in the refutation and without also having no mercy in the refutation لأن أي فراط that doesn't have knowledge and justice and it doesn't also have is a refutation that really is incorrect and it goes against the refutation of the علامة and the people of the sunnah some people thought because there are some refutations that are not based on knowledge that are not based on justice that are also not based on mercy so when they saw that they thought refutation is wrong in and within itself but what they didn't understand is that there's nothing wrong with refutation through refutation the religion is protected but it's a refutation that is not based on knowledge it is the refutation that is not based on justice and it's also the refutation that doesn't involve any mercy towards the opponent or the other individual who is being refuted my goal in sha Allah is to bring evidences from the sunnah of the messenger صلى الله عليه وسلم and the aqwal of the علامة what they had said about this issue refuting the innovators the prophet صلى الله عليه وسلم he said in a hadith this hadith ألمام الترميذ رحمه الله in a written in sunnah ابن ماجه الحاكم ألمام الطيالس رحمه الله ألمام أحمد on the authority of رضي الله تعالى عنه he said that the prophet صلى الله عليه وسلم he said لا يمنعن رجولا هيبة الناس أن يقول بحق إذا علبه أو شهده أو سمعه the messenger صلى الله عليه وسلم he said that a person it should not prevent him the fear of the people because another rewire says مخافة الناس the fear of the people he's scared of the people the fear that you have for the people should not prevent you from أن يقول بحق to say the truth إذا علمه when you know it أو شهده أو you witness it أو سمعه أو you hear it and another rewire says or if you see it so whenever you have knowledge of a matter and you know it or you witness a matter or you hear a matter knowing it should now the fear of the people should not prevent you from it the fear of the people should not prevent you from saying it don't be one who's scared because Allah سبحانه وتعالى he took a covenant with those who know لا تبينه للناس ولا تقتمونه you will convey it to the people and that you will not conceal it so if you know a matter don't withhold it because you're scared that the people are going to run away from you or that the people are not going to be pleased with you and a lot of the times you find a group of people know there is an innovation in a person or they know that so-and-so is misguided instead of telling the general mass of this individual and warning the general mass of this individual they don't do that why don't they do that مخافة الناس because the scale of the people امهيبة الناس they are honoring and putting the people high up above the Haq so he doesn't say it becomes quiet and silent about it now that that is the first Hadith I opened with امام النووي رحمه الله امام ابو زكرية النووي who many of us know how noble and how high he is as a great noble Imam امام النووي has a book with رياض الصالحين many of us know it we know this book this Kitab رياض الصالحين امام النووي chapters a chapter in his رياض الصالحين and he chapter it by calling it باب ما يباح من الغيبة the chapter of that which is permissible from backbiting backbiting is permissible at times بابوا chapter ما يباح من الغيبة when backbiting is permissible امام النووي says straight after when he brings the chapter in his رياض الصالحين he says he says اعلم نووي ان الغيبة تباح لغرض صحيح شرعي لا يمكن الغصور إليه إلا بها وهو ستة اسباب he says اعلم نووي ان الغيبة تباح لغرض صحيح شرعي but if it's done with a correct islamically legislated purpose لا يمكن الغصور إليه and that objective cannot be met except by doing this غيبة this backbiting إلا بها so a person he has to backbite a person and the reason why is because لغرض صحيح شرعي it is for the sharia it is for the a correct islamic cause there's no other way I can fulfill this purpose unless I backbite this person the sheikh said he's permissible at this time وهو ستة to اسباب and it is six times when it is غرض صحيح شرعي it is six times when it is islamically legislated to backbite so he mentions them all but the one that concerns this one which is the fourth one he mentions it's the fourth one he mentions he says تحذير المسلمين من الشرعي ونصيحتهم to warn the Muslims from the evil you warn the Muslims from an evil ونصيحتهم and you advise the Muslims regarding an evil so what you're doing is you are warning the Muslims from an evil by advising them وذلك من وجوه and this the fourth one it occurs in many different forms it comes in different forms of how a person can advise the Muslims from an evil that's going to occur to them he mentions some from those he mentions is جرحو المجروحين من الرواتي the criticism that are placed on the narrators وشوهودي and also the witnesses وذلك جائزنا نرس بإجماع المسلمين by the consensus of the Muslims بالواجب للحاجة rather it is obligatory when there is a need for it a narrator in a hadith it's allowed to be said about him if he is a liar if he is a person who commits sins openly he can be called a فاسخ these terms that are being used against him are harsh terms lying is backbiting but it's permissible because it is to protect the Prophet ﷺ's narrations وشوهودي and also a person if he can be a witness we can say فولان can't be a witness or why can't he be a witness he is a liar don't take him as a witness so criticizing him and critiquing him is protecting the religion because the religion commands us to take two reliable individuals as a witness they have to be reliable so if a person criticizes his integrity is permissible because the religion is going to be protected you see and he says وذلك جائزو this is permissible بإجماع المسلمين by consensus of the Muslims there is no Khilaf two individuals do not dispute this بل راذا واجم للحاجة if there is a need for it it is obligatory ومنها and from them is ومنها that is that is what Amir goes back to اتحليل المسلمين من الشر وانا سيحتهم warning the Muslims from the evil and advising him from them is إذا رأى متفقيحا يترددوا إلى مبتدعين if you see a person who is studying fiq a student of fiq means a person is trying to understand the religion here a person wants to learn the deen a student of knowledge you see a student of knowledge يترددوا إلى مبتدعين he is going back and forth to an innovator back and forth he is going to an innovator او فاسق or he is going back and forth إلى فاسق فاسق is an individual who does he does sins openly he does sins openly so you see a student of knowledge is going back and forth to this person يأخود عنه العلم and he is going to him to take knowledge from him وخافا أن you fear أن يتضرر المتفقيحة بذلك you fear you scared you concerned that this student of knowledge is going to be harmed by going to this individual فعليه نصيحته it is obligatory on you to advise him by doing what بيبياني حاليه to clarify the situation of this person who he goes to by telling him this individual that you keep going to this individual is a مبتدع or he is a فاسق you have to clarify to him it is wajib then the Imam now he goes on to saying بشرطي أن يقصد النصيحة but with the condition that the person intends that this is an advice وهذا من ما يغلط فيه and this is something that شيطان may come to your intention sometimes you need to be very concerned of your heart as well even that though you are warning this person from that person you should also remember that this is for the sake of Allah intentions and sincerity نعم and then Imam رحمه الله he brings narrations in his كتاب رياض الصالح he brings a hadith to prove this argument of his and that his points that he brought he try to bring the evidences for it one of the evidences he brings is the hadith of Aisha ربي الله تعالى عنها أن رجلا استأذن على النبي صلى الله عليه وسلم فقال a man came to the Prophet ﷺ's house and he asked for he asked permission if he can enter and the messenger صلى الله عليه وسلم he said إِإِذَنُوا لَهُ لَهِ مِنْ سَتُعَئِشَا لَرِ مِنْ بِسَأَخُوا العَشِيرَة evil is the tribe that this man is from متفقون عليه this hadith is narrated by بخاري المسلم this hadith means these tribe are evil because this person is from them this tribe is evil because this individual is from them the messenger صلى الله عليه وسلم the man who had the greatest noble character وإنك لا على خلق العظيم you are of high level of morals and conduct and character is warning and he is critiquing an individual to his wife عائشة رضي الله تعالى عنها he said and Imam would know he is using this as an evidence that backbiting when it's permissible باب ما يباح من الغيبة that when you want to warn the people from an individual's evil and you want to advise them from it تحذيروا المسلمين you are warning the Muslims من الشري and evil ونصيحاتهم and you are advising them from this it's permissible the hadith of the prophet صلى الله عليه وسلم is a clear evidence that the prophet صلى الله عليه وسلم criticized this man and critiqued him his tribe is evil because of him being amongst them and then Imam would know but after that in his كتاب رياض الصالحين he mentions that the following he says احتج به البخاريه في جواز غيبة اهل الفساد وأهل الرب he says that this hadith of عائشة البخاري المسلم مش the prophet صلى الله عليه وسلم and said بئس أخو العشيرة امام البخاري you use this and made it a proof an argument for himself في جواز غيبة and the permissibility of backbiting the people of corruption وآهل الريب and the people of wins and desires the innovators so امام البخاريه امام البخاريه رحمه الله also use the hadith of عائشة in the permissibility of doing this another hadith امام النووي brings the hadith of the prophet صلى الله عليه وسلم عائشة رضي الله تعالى عنها قالت she said قال رسول الله صلى الله عليه وسلم the messenger صلى الله عليه وسلم and said ما أظنه فلانا وفلانا يعرفان من ديننا شيئا عائشة said that the prophet صلى الله عليه وسلم and said I do not think so that so and so and so and so both of them know anything from this religion of Islam ما أظنه I don't think فلانا so and so وفلانا and also so and so يعرفاني that they both know من ديننا شيئا and anything from our religion يعني the ignorant of this دين the prophet saying this عليه صلى الله عليه وسلم الامام الليثب النسعد who is من أحد الروات الحديث one of the narrators who narrated the hadith the great noble امام الليثب النسعد he says about this hadith he says هذان الرجلان كان من المنافقين these two men are from the hypocrites that the prophet صلى الله عليه وسلم is naming them فلانا وفلانا so and so and so and so he's naming them he's saying their names عليه صلى الله عليه وسلم he said about them ما أظنوا يعرفاني عن من ديننا شيئا they don't know nothing about our religion so the prophet is clarifying the situation of these two hypocrites so the people are aware that they do not become deceived with them because these hypocrites are in the midst of the Muslims they're sitting with them they're eating with them they are spending time with them so they have to be warned from them our messenger صلى الله عليه وسلم it reached him that a man أبو سنابل gave a verdict أبو سنابل gave the verdict that if a woman her husband dies and she is pregnant and she gives birth that she will have to count the عدة of four months and ten days أربعة أشهر و عشرة four months and ten days he gave that verdict when in reality the woman who is pregnant her عدة is when حتى يضعنا حملهنة until she gives birth that's it the عدة is over so when the prophet had that عليه صلى الله عليه وسلم that incorrect verdict he said كذب أبو سنابل أبو سنابل has lied the prophet صلى الله عليه وسلم critiqued him and he said كذب أبو سنابل أبو سنابل has lied who is saying this محمد بن عبد الله صلى الله عليه وسلم شيخ الإسلام ابنو تيميا he said commenting on this حديث كذب أبو سنابل ابنو تيميا said ومن تكلم في الديني anyone who speaks about this religion or speaks in this religion بلا علمن without knowledge كان كذبن he is a liar وإن كان لا يتعمد الكذب even if he does not intend a lying if a person speaks in this religion anything regarding the religion of Allah without any knowledge he has no knowledge for it he is a liar even if he did not intend a lie and he used the evidence of the حديث of كذب أبو سنابل I mean a companion would not have would not have done that even though there is a dialect of the Arabs which the word كذب means when you do something wrong and it doesn't necessarily mean to a lie على كل حال all of these evidences now we brought as an argument for himself and I proof to use that it is permissible to backbite when you are warning the Muslims from an evil thing out there or an innovator it is permissible my beloved brothers and sisters إمام ابن القيام رحمه الله in his كتاب الروح the last pages ربنا عبدالبرع in his كتاب جامع بيان العلم وفضلي they brought the حديث of فاطمة بانتقيس both of them and when they both brought it they both mentioned فحديث of فاطمة بانتقيس بانتقيس صحيح مسلم that فاطمة بانتقيس came to the messenger and she said يا رسول الله two men have asked for my hand in marriage one is أبا جهم أبو جهم the second one is معاوية ابنة بسوفيان معاوية who wants to marry me and أبو جهم in who wants to marry me the messenger صلى الله عليه وسلم he said to her he said to فاطمة بيطقيس معاوية فسعلو كل ما لله سعلوك means the person who is فقير who has nothing is فقير as lesan or arab mentions the second is أبو جهم the prophet صلى الله عليه وسلم he said براب للنساء in another way he says لا يلق العصا عن عاتقه he is a man who hits the women women excessively he beats men women another narration he said the prophet صلى الله عليه وسلم he doesn't take the stick of his shoulder he is always hitting women so the prophet critiqued these two companions and warned فاطمة بانتقيس from them he warned them from them he warned her from these two individuals and he gave her another alternative he said go marry وصامة my beloved brothers and sisters I ask you this question فاطمة بيطقيس his mother was a worldly issue and the prophet صلى الله عليه وسلم gave her her rights in knowing what she is going to get herself into how about if it's a matter pertaining to the religion and this is what ابنه قيم says in his كتاب الروح and ابنه عبد البر in his كتاب جامع بيان العلم وفضلي they both say this that the matter pertaining to the religion is far greater than the matter pertaining to the dunya a woman comes up to you she has the rights as a sincere brother of hers to say sister this brother is not for you this is a worldly issue this is a worldly issue then how is it that you see the same sister going to an innovator learning from him you're not sincere enough to tell her to save her religion and stop going to him and that is what those two noble imams ابنه عبد البر and ابنه قيم both pointed out now إن شاء الله تعالى I'm going to mention some of the statements of the scholars I'm going to mention different types of scholars and امام ابنه جوزي in his كتاب الموضوعات he says the following and I'm going to read these كلام and these statements on you إن شاء الله تعالى for you to realize the issue of refuting innovators and what is it in our religion and what way does it hold امام ابنه الجوزي رحمه الله in his كتاب الموضوعات first page sorry first volume page 51 he says قال ابنه عقيل ابنه عقيل الحمبلي he said قال الشيخنا ابو الفضل الهمداني so ابنه عقيل ابو الوفاء علي ابنه عقيل he's saying my teacher said ابو الفضل الهمداني he said مبتدع الإسلام the innovators of Islam pay attention the innovators of Islam والواضعون للأحديث and the ones who place the narrations in our religion pay attention the innovators in Islam and the people who fabricate narrations they make up narrations أشدوا من الملحدينة they are worse than the disbelievers نقفار this is the same of ابو الفضل الهمداني who is the sheikh of the sheikh of Ignor Jouzi مبتدع الإسلام والواضعون للأحديث أشدوا من الملحدين why لأن الملحدينة قصدوا إفساد الديني من الخارج because the disbelievers they intended to harm the religion from the outer وهؤلاء but the innovators قصدوا إفسادهم من الداخلي they intended to harm the religion from within فهم they are the innovators are like كأهلي بلد سعو في إفساد إحواله they are like the situation of a people who want to corrupt their own land a people who want to corrupt their own town and their own city and their own village the innovators are like that والملحدونة كالحاصرينة من خارج and the disbelievers are like a people who are around the fortress who are not within the building or not within the city or the village فدخلاء the people who the enemies who are within which are the innovators the enemies who are within فدخلاء the internal ones the innovators who are inside يفتحون الحصنة they will open the fortress فهم شر فهم شر على الإسلام من غير الملابسينة they are more waste for Islam than those who are Muslims or those who come across as Muslims the innovator his harm is within whereas the disbeliever harms you from outside this person you have your shoulder to shoulder with him you are next to him and here he is he causes harm within so they are waste that is the كلام of شيخ أبو الفضل الحمداني who is the teacher of أبو الوفاع علي بن عقيل ابن الجوزي wrote that statement of his in his kitab الموضوعات first volume page 51 الحافظ تقي الدين أحأ بمحمد عبدالغاني ابن عبدالواحد المقدسي the author of the kitab العمدة الحكام يا زبوكود الإختصاد في العتقاد page 223 he says the following he says وعلم رحمك الله أن الإسلام وأهله أوت من طوائف ثلاثة the harm came to them from three groups الإسلام and its people have been harmed from three people the harm has beenτό but مؤدي it comes down It comes down to his heart and he says how do you know that الهام لديهم من ثلاثة من الناس هاية لذا الانميين الذين يساعدون الإسلام وانهم يساعدون الهام إلى الإسلام هؤلاء ثلاثة من الناس فطائفة تون أول one is the group ردت أحاديث الصفاتي they rejected the Ahadith pertaining to the characteristics and the attributes of Allah سبحانه و تعالى وكدبوا رواتها and they disbelieved in the narrators who have transmitted in it they said they are liars they are liars the narrators who have transmitted this Hadith فهؤلاء دفاس type of people أشد بررا على الإسلام وأهلوه من الكفار they are more harm to Islam and his people than the disbelievers these people who have rejected the Hadith pertaining to the characteristics of Allah who have classified the narrators who have transmitted this narration to us as liars they are more harm to us than the ملحدين and the kuffar this is the Kalama of Sheikh التقيودين أبي محمد عبد الغني من عبد الواحد المقدس وطائفة تون the second group the second group قالوا بصحاتها they accepted these narrations أحاديث الصفات they rejected it in the first group they said yes, it's authentic وقبولها and they accepted it ثم تأولوها but then after they distorted its meanings they said it's authentic والدوات الرحمن على العرش استوى means استو لا مثلا يبليسوما منعك أن تسجد لما خلقت بيدي يبليسوما منعك أن تسجد لما خلقت بيدي it means قدرة قدرة it means نعمة they don't tell you they mean نفيو المعنى الظاهر by negating the apparent meaning that is in these characteristics and initiating a new meaning for it but they've accepted the narration is صحيح because it's in Bukhari because it's in Muslim because they've accepted it but they distorted the meaning فهؤلاء these ones أعظم الضررن they are more of a harm من الطائفة تون أولا than the first group which one are the first group the first group are the group that's worse than the kufar these are even worse than the group that are worse than the kufar with thirties of the third group جانب القوليني they went side of the two groups they took another path of the two groups وأخذوا بزعميم and they claimed that they have taken the path of what يونزي هونهم يكذبون that they are exalting Allah but in reality they are disbelieving so really the third group tried to make a third path but what they fell into was that which the first group fell into and that which the second group fell into وكانوا and because of that they became أعظم الضررن من الطائفة توني الأولايني and because of that they became worse than the two previous groups now my beloved brothers and sisters here عبد الغني عبد الواحد المقدسي is telling us that there are people who have rejected the characteristics and the attributes of Allah سبحانه و تعالى who have classified those narrations to be weak that they are more worse and that they are more of our harm for Islam and its people than the disbelievers and then he mentions the second type of group of people they have actually accepted those narrations and they have classified it to be authentic and graded it to be authentic but they distorted its meanings they are even worse than the first group now someone may ask himself and say how is this possible the reason is because the person who seems to be closest to you causes you محمد the one who seems to be accepting things but he's innovation he's hiding it from you this person becomes more of a harm for you than anything else شيخ الإسلام ابن تيمى رحمه الله in his مجموع الفتاة the 28th volume page 231 to page 232 ابن تيمى says و مثل آئمة البداعي من أهل المقالات المخالفة والسنة أو العبادات المخالفة للكتاب والسنة فإن بيانة حالهم وتحدير الأمة منهم واجب بالتفاق المسلمين ابن تيمى says and the likes of the leaders of innovation those who have statements that are in opposition to the Kitab and the Sunnah or they have types of worship that are in opposition to the Kitab and the Sunnah فإن بيانة حالهم clarifying these people's situation sitting down to expose them and to clarify them وتحدير الأمة and warning the Ummah from them واجب بالتفاق المسلمين it is obligatory it is a consensus it's wajib so the حكم شرعي that it takes بيانوا حال المبتدعة وتحدير الأمة منهم clarifying the situation of the innovators and warning the Muslims from them is that it is wajib it is obligatory leaving it you are a sinner for leaving it and this is a consensus by the Muslims it is a it is a حتى قيل الي أحمد بن حنبل أنتر وساته إمامه أحمد بن حنبل who is this إمامه أهل السنة والجماعة this is the إمامه أهل السنة والجماعة this is إمام المبجل أحمد بن حنبل وساتهم الرجل يصوم ويصلي ويعتكف أحبه إليك أن أمر ويصيل he fasts he prays he does it cough pay attention this person is fasting this person is praying voluntary prays acts of worship is coming with ويعتكف أحبه إليك is that person more beloved to you أو يتكلم في آل البداة أو يتجاهل و يتجاهل و يتجاهل و يتكلم و يتكلم بذلك من يتبقى أبوك؟ أبوك أبوك و أبوك يتبقى بذلك هذا هو تسأل محمد أمام أن أمام يمكس من أفكارات أفكارات أن أمام المشارقة الأرضية و المغاربةINAUDIBLE they've unanimously agreed upon it on his nobility and his Makana the Muslims they've unanimously agreed upon it that he is from the that he is from one of the Imams that are followed رحمه الله رحمة العسي أم الله great Masih He was asked about a man who fasts he prays انه يفعل اعتكاف في المسجد. هل انت احبت ذلك المسجد او انه يحدث about the innovators انه يكتب the innovators. انه يكتب the innovators. انه يكتب his life doing that. Who's more beloved to you? فقال احمد responded by saying اذا قام وصل وعتكه. if he stands up and he prays and he does it اعتكاف فإنما هو اللي نفسه he's doing all of that for himself. وإذا اتكلم في اهل البداعي but if he speaks about the innovators فإنما هو اللي المسلمين this is an act which he is doing for the Muslims هذا افضل. this is better. لا شك. لا شك. that's better. because the thing which is the act of obedience which is exclusive to you is not as good as the فعل اما طاعة which is متعدي that involves others. the scholars they say for you to do an act of good for yourself and for you to involve others in the act of good it is better that you do the good for others. because the طاعة which is متعدي the obedience which it transmits and it goes to others is greater than the act that is specific to you that's امام محمد. ابن تيمين I was going to benefit from us from what امام محمد said. he said فبيانا he said امام محمد clarified to us ان نفعها دا عامل للمسلمين that the benefit of this which is to speak about innovators is a benefit that involves others it brings other people in. you see in what like in. فيديمين the religion speaking about the innovator is a benefit that is general for the Muslims and it protects the religion. it's better and then she goes on to say it and that it is from من جنس الجهاد في سبيل الله speaking about the innovators critiquing them criticizing them exposing them is from the جهاد of الله طبارك وتعالى is this جهاد fighting في سبيل الله in the cause of Allah اذ تطهير سبيل الله because purifying the path of Allah وديمه and his religion ومنهاجه and his methodology these path وشرعته and his legislation ودفع بغي هؤلاء وعدوانهم and also repelling the oppression of these innovators how they've exceeded their limits and their enmity and their evil واجب العلكفاية it is an obligatory on some of the Muslims who have to stand for it. بتفاق المسلمين this is a unanimously agreed upon there's no khilaf that speaking about these innovators by repelling the evil you see and purifying them by purifying the path of Allah from the taint and the filth that they've thrown at it and purifying the religion of Allah and his religion and his legislation and repelling the oppression and their wrongdoings and their crimes is واجب العلكفاية باتفاق المسلمين every time it goes on to saying ولولا and if it wasn't من يقيمه الله if it was not for those who Allah has made them stand for doing this purifying the path of Allah repelling these people's evil and their wrongdoings if it wasn't for them لدفع ضرر هؤلاء by repelling the evil of these people لفاسد الدين this religion would have been corrupt وكان فساده and that corruption that comes from it it would be greater عظم من فساد إسSab it would be greater to perform this law to perform this law it will be greater for me it is that يجب أن يكون أكثر من أجل أن يأتي إلى المسلمين. الله أكبر. الله أكبر. كلامه. كلام الشيخ سانتيميا. أجل أن هذه المسلمين سيأتي إلى المسلمين إذا لم يكن هناك شخص أن يستطيع أن يدفع المسلمين من their filth and their evil. ما سيحدث؟ أجل أن يأتي إلى المسلمين المسلمين يستطيع أن يدفع لا يوجد شيء في المسلمين من هذه المسلمين والمسلمين من هذه المسلمين. فإنها أولئي. لذلك يجب أن يأتي إلى المسلمين. لماذا؟ لماذا؟ أنها أستيلة إلى عدو من أهل الحرب. لسة إنهام than the facade that these individuals can cause to our religion. يجب أن يتكلم لنا. يقول أنها أولئي because the reason is because فإنها أولئي لستولو because these people when the enemies of Islam the disbelievers when they come into the lands of the Muslims you see لما يفسد القلوبة they are not going to harm that hearts وما فيها من الديري and the religion are still in the hearts of the people the people know that this is a cathedral stay away from him they know he's an enemy they will take consider him as an enemy so he won't be able to get to their hearts but if he does cause harm to their religion it's going to be it's after a period of time it's not straight away it's not directly he's first of all going to take the land over and then after that he's going to get to it whereas the innovators وما أولئي كأس for the innovators they're straight away going to go to the hearts of the people because the people don't know they can't tell the difference between them and you so they're going to come to the street they're going to preach their corruption and their evil the people are silent about it so they're going to harm the heart straight away this is the كلام of شيخو الإسلامي ابن تيميا and wallahi my beloved brothers and sisters لو للحفاظ الأكابر if it was not from the nobu scholars of hadith if it wasn't for them and they're defending of this religion لخطب الزناديقة على المنابر that disbelievers the hypocrites will come and they will do خطب for us on the pulpit my beloved brothers and sisters this is the كلام of إمام مدهب يسير على منو بلاء and he also attributed that statement of his to also إمام مشافع رحمه الله that being the case wallahi my beloved brothers and sisters look at the christians and the jews look at the christians, look at the gospels is it called? gospels, huh? look how they signally chant is that their religion? but because their religion got changed they turned their whole religion to music bit by bit they changed their religion no one was stopping them it was just going on and the religion got tainted and it got so our job my beloved brothers and sisters we defend our religion and we protected its boundaries and we don't let anybody come into it that is protected الإمام مشافع رحمه الله he said a statement as powerful in his he said in the second volume page 208 these are all the statements of the scholars and I want you to see because some may think this is a a minority of scholars who have said this even though I brought the statement of all these scholars that I brought كنووي رحمه الله ابن الجوزي who is bringing the calam of ابن عقيل his teacher and also the statement of the prophet عليه الصلاة والسلام and he's doings and how the prophet ﷺ and إمام النووي when you go to anyones house today majority of Muslims have it in their households and a book that has been given acceptance many people don't know الإمام الشاطيب brigade early on, he says حيث تكون الحيث تكون تدعو إلى needs الإمام الشاطيبي said when a group is calling to its misguidance a group stands up and it calls to misguidance in deviation and it starts to beautify it و to زييرها في قلوب العوام it starts to beautify this misguidance to the heart of the general mass و من لعلم عنده and those who have no knowledge they start to beautify it to them فإن ضرر هؤلاء على المسلمين كضرر إبريس these people's harm is like the harms these people's harm to the Muslims is like the harm of the Iblis و هم من الشياطين الانس and they are from the shaitan of the humans because Allah تعالى تعالى يقول this in the Qur'an و إن الشياطين لا يُحون إلى أولياء إملي وجادي لكم و الشياطين الانس والجيني يُحِب بعضهم إلى بعض النزخ رف القولي غورورا و الشياطين الانس المسلمين المشياطين فهي يُحبون الشياطين الانس و هم يتعالى like the harm of Iblis و ل Why? They are calling to misguidance and deviation و they are beautifying to the hearts of the general mass و لعلم عنده فهي يُحبون فهم و يُحبون فهم و يُحبون الشياطين و الارميين of Iblis و then he goes on to saying It is necessary, rather it is obligatory من التصريح بأنه من أهل البداة That we clearly لا فلا بد من التصريح It is wajib That we clearly say بأنه من أهل البداة That they are from the innovators No beating behind the bushes They say فلان من أهل البداة وضب العالة and he is from the people of misguidance و نسبتهم إلى الفرق And that we attribute them to the deviated sex that they are from If he is from this group We say he is from this group If he is from this group We don't beat behind the bushes But when إذا قامت له شهود على أنه منهم After You have witnesses You have pure clear cut evidences That he is from them You don't want to take a person of the sunnah Out of the sunnah And justly You have to have witnesses Proof for it Then he goes on to saying He goes on to saying Those type of people It is obligatory to name them You have to say their name And you have to disperse the people from them When the people start gathering onto them And start listen You tell the people get away Move move move Don't say with them The people you take him away from them He is gathering From فمثل هؤلاء لابد من ذكريم We have to mention them by name Didn't the Prophet ﷺ mention the name of the campaign Didn't the Prophet ﷺ say كذب أبو سلابل أبو سلابل لائد Didn't the Prophet ﷺ say ما أظنوا فلانا وفلانا يعرفان من ديننا شيء I don't think so and so Know anything of our religion Did he not name them علي صلى الله عليه وسلم Did he not name أبو سلابل He named them علي صلى الله عليه وسلم إذن he said فمثل هؤلاء لابد من ذكريم It is obligatory to name them واتشريدي بهم And that you kick the people away from him لأنما يعود على المسلمين من برالهم إلى توريكو Because the harm that comes to the Muslims If they are left If they are left alone And everyone is like Don't leave them alone Why are you repeating them for If we leave them alone The harm that comes to the Muslims Is greater أعظم من ضرر الحاصل بذكريم Which is greater Than the harm that will come If we name them Pay attention here now Naming them is going to have a harm It's going to have a harm The reason it's going to have a harm Is because the people's hearts Are probably going to turn away from you The people are not going to Want to listen to you Because they are attached to him Or He himself might get angry with you And stop talking to you And he might have hate And he might have hate And enmity to you And so this unity And division occurs And that no doubt In Islam is a harm It is a harm In Islam But that harm That comes from naming him Is less than the harm Of naming him To save the religion Saving the religion Sorry That's the harm Of us being silent about him To do what he wants Is greater than naming him And the قعدة My beloved brothers That Imam Al-Shatibi brings In his Kitab is what إلا تعارب الضراري If two harms Are both Opposed So we have two harms here The harm of naming him And the harm of being silent about him They're both harms They're both Going against each other How do we resolve them يرتكب أخفوهما وأسهلوهما And Imam Al-Shatibi says what We take the lesser of those two وبعضوا الشرئة أهولوا من جميعه And you have to now Then take some of the evil Then take all evil And then he gives an example of what كقطق اليدي Cutting the hand of a person Who has cancer Cutting this hand is a harm But letting the cancer Spread to the body Is a greater harm Because he's going to die So here We expose him By naming him By naming him Because The benefit that is in it Is greater Last but not least My beloved brothers and sisters I have length in this little reminder For you all Is that Some people think that this is just An act of a group of minority Who do this And this is something You won't find this Even though I gave an extensive examples And as my sheikh used to always say Our job is not to convince Our job is just to convey So if what I said has convinced you Then that's good If it hasn't Then my job isn't to convince you My job is to tell you what I believe And the evidences that I provide you with But all of you know From the most authentic books After the Qur'an Is Bukhari Al-Muslim Bukhari Sahiba Bukhari رحمه الله His Kitab Is the most authentic book After the book of Allah And the book that comes after it As Imam Al-Muslim As the poet said و أول من ألف في الكتب لا و أن The first person أول جامع الحديث والأثر The first person who compiled Authentic book Is Al-Imam Al-Imam Al-Bukhari رحمه الله And that scholars differed Whether he's more authentic Or Imam Al-Muslim نعم أبو علي النسابولي رحمه الله He took the opinion that Imam Al-Muslim's book is more authentic Than the book of Imam Al-Bukhari And some of the Maghari But they took the opinion that Muslims more authentic than Bukhari على كل حال Muslim's Kitab Is the most One of the most authentic books After Imam Al-Bukhari's Kitab على الراجح أوب حن صحح مسلم The introduction Look at it Read it What do you find in it You find You see with your own eyes Al-Imam Muslim being narrations where People are being criticised The book is full of it Just one example is what I'm going to give you Imam Al-Muslim رحمه الله from his own Senate his own chain To Ibn A'un He brings a Senate He brings it to Ibn A'un That Ibn A'un said قال إبراهيم النخاعي إبراهيم النخاعي يسان إياكم والمغيرة من السعيد Be cautious And stay away And protect yourself From مغيرة من السعيد وأبا عبد الرحيم And also أبا عبد الرحيم فإنه ما كذباني Because both of them are liars Both of them are liars Stay away from them Be cautious For verily both of them are liars This is إبراهيم النخاعي The teacher of Imam Abu Hanif رحمه الله إبن عون Say that I heard إبراهيم النخاعي So you know That this is something The book you have Go to Sahih Muslim yourself Look at the مقدم of Sahih Muslim This is just one You're going to find tons of them Look at it And insha'Allah You'll see it for yourself So my beloved Ibn A'un So my beloved brothers and sisters خلاصة is أردوا على المخالف ونقدوا على أهل البداع Refuting The people of innovation And exposing them And clarifying their situation Is how our religion was protected The person who is refuting The innovator Has to have أهلية Has to be the right person for it If the person doesn't possess knowledge And doesn't have understanding Of the religion of Allah Then he shouldn't go forward In doing this لأن فاقد شيء لا يعطيه The one who doesn't possess knowledge Who has no understanding Of the deen of Allah Should not be speaking About these issues And the second one is The person who finds In himself إتباع الهواء He follows his own Whims and desires That the only reason Why he critiques This person is because Of his desires Then he should withhold His evil and stay away from this Because the person Who is doing it has to do With إخلاص And عدل Justice Fairness لذلك ابن تيمين Says أهل السنة The people of the sunnah are The ones that are Most knowledgeable Of the religion of Allah And they are the most Merciful to the creation أهل السنة Are known for mercy and mercy That the person Who you are refuting And that you're exposing You're also asking Allah To guide them Because your goal And your want Is that Allah brings The people back to the حق This is more beloved to you Than anything else You wouldn't like Anybody for Allah To punish them سبحانه وتعالى Anything which I have said My beloved brothers and sisters That was wrong And incorrect فإنه مني ومن الشيطان والله ورسوله بري آني منه It is from me and Shaytan That Allah سبحانك الله ما بحمدك أشد أن لا إله إلا الله أستغفرك وأتوب لي