 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي and the second hadith which the author is trying to use for this particular point is the hadith of Mu'ad Ibn Jabal رضي الله تعالى عنه رسول الله صلى الله عليه وسلم قال that the messenger said إن أولى الناس بي المتقون حيث كانوا ومن كانوا and the people who are most closest to me my allies are the righteous people حيث كانوا wherever they are ومن كانوا and whoever they are so the author is trying to use this as an evidence because the one who innovates in Islam even if he is from the prophet's family فقد بري أمينه الرسول the prophet freed himself from them and the ones that the messenger mentioned that his closest allies are who they are the ones who are upon his path the ones who are upon his path and his way عليه الصلاة والسلام the fifth evidence which the author mentions is the hadith of Anas ibn Mani رضي الله تعالى عنه أن رسول الله صلى الله عليه وسلم دكل له أن بعض الصحابة قال this hadith is in Mutafak اسم بخاري المسلم that the messenger ﷺ a group of men came to the prophet's house and they asked about his ibadah and they were told that the prophet ﷺ he sleeps, he eats and he is married and each and every one of them spoke one said أما أنا فأقوم ولا أنا I'm going to stand all night and I'm not going to pray so I'm not going to sleep I'm going to pray all night and I'm not going to go to sleep another one said as for me أنا أصوم ولا أفتر I'm going to fast I'm never going to break my fast another one said فَنَ أَتَزَوَ جُنِّسَا I'm never going to get married then the messenger said to them all لكني أنا as for I أنا أم I sleep وأقوم وأنا I pray وأصوم وأنا I fast وأفطر وأنا I break my fast وأتَزَوَ جُنِّسَا and I marry women وأكلوا اللحم وأنا I eat meat فَمَرَّغِبَ عَنْسُونَّتِ فَلَيْسَا منِّي extreme exaggeration is what they came with and the messenger صلى الله عليه وسلم has said to them فَمَرَّغِبَ عَنْسُونَّتِ فَلَيْسَا منِّي anyone who leaves my path is not from amongst me so the raghba from the sunnah comes in two ways showing passion to other than the sunnah in which the hadith is talking about is one of two ways one is الإعراض عنها مع اعتقاد العبدي أنما هو عليه أكمل هديا من هدي الرسول صلى الله عليه وسلم that the person turns away that which the messenger was upon whilst believing where he is upon is better than that which the messenger was upon then this is disbelief the second one is the person shows passion to something other than that which the messenger was upon based on interpretation based on what? they believe this is right by way of interpretation فَأَذَا لَا يُخُلِجُبِهِ لَعَبْدُمِنَ الْإِسْلَامِ it doesn't take the person out of the fold it doesn't take the person out of the fold of al-Islam it just makes the person be incorrect and wrong and it makes the person an innovator now إليك أني اتبع بلّة إبراهيمة حنيفة وعنيبني مسرعوذ رضي الله بعدما أن رسول الله صلى الله عليه وسلم قال إن لكل نبي وإن لكل نبي ولاة من النبي وأنا ولي منهم أبي إبراهيم وخليل رب ثم قال إن أول الناس بإبراهيم للذين اتبعوا هذا النبي والذين آمنوا والله ولي يلومني وعن أبي إبراهيمة رضي الله معاهم وفعاهم فدال إسلام غريبا وسيعدوا غريبا كما بدأ فطوبا للغرباء وواه المسلم وله عنه أيضا قال قال رسول الله صلى الله عليه وسلم إن الله لا ينظر إلى اتسامكم ولا إلى أموالكم ولا ينظر إلى قلوبكم وعمل وله معاهم المسرعوذ رضي الله معاهم وقال قال رسول الله صلى الله عليه وسلم أنا فراتكم على الحوة وله يرفعا إليه رجال من أموالين حتى إذا أهويتوا لهم لهم اقتل جدوني اقتل جدوني فأقول أي ربي أصحابي ويقال إنك لا تذيما أحدث بعدك وله معاهم أبي براهيمة رضي الله وعن رسول الله صلى الله عليه وسلم وقال وديت أن وديت أن قد رأينا أخواننا قال أولسنا أخوانك يا رسول الله قال أنتم أصحابي وإخواننا الذين لم يأتي بعد قال كيف تعليفوا من لم يأتي بعض بعض بعد من متك قال أرأيتم لو أن وجلناه قيل ورغ محجلة بين ضران بين قيل ضر من ضر من ألا يعرفوا قيله قال قال فإنهم يأتون غور محجرين من الروض وأنا فراطهم على الحوض إلا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا ألا إذا زمواه فذكر مثله قال فلا أراه يخلص منهم إلا مثل همل النعم ولهما في حديث عن باس فقول كما قال العب الصالح وكنت شهيدا ما دنت فيهم ولهما عنه مرقوعا ما من مولود يولد إلا على فقا فأبواه يهويدونه أو ينصرونه كما تنتج البهيمة البهيمة بهيمة دمعا هل تحسون فيها من جدعا حتى تكون أن تنتج دعونها ثم قائبه ريرا رضي الله عنه فطرط الله التي فطر الناس عليها أم تفق عليه وعنف ديفة رضي الله عنه قال كان الناس يسألونه وسول الله صلى الله عليه وسلم علي الخير وانا أسألوا عن الشر وخافة أن يدركني يدركني فقلت يا رسول الله إنا كنا في الجاهلية وشر وجاءنا الله ضوء بهذا الخير فهل بعد هذا الخير من شر قال نعم وقلت وهل بعد هذا الشر من خير قال نعم فيه دخل قلت وما دخلوا قال قوم يستنون بغير سنة ويهتدون بغير هذه تعرفوا منكم وتنكر قلت وهل بعد هذا الخير من شر قال نعم فتنة عمياء ودعات على أبواب جهنم من أجابهم إليها قذافوه فيها قلت يا رسول الله صفهم لنا قال قوم من جدتنا ويتكلمون بأثنتنا فقلت يا رسول الله فما تأمرني إن أذرفت ذلك قال تلزم جماعة المسرين وإمامهم قلت فإن لم يكن لهم جماعة ولا إمام قال فأعتزل تلك الفرق كلها قال فأعتزل تلك الفرق كلها ولو أنت عض على أصد الشجرات حتى يأتيك الموت وأنت على ذلك أخرجاه زاد مسلم ثم ماذا قال ثم لخج التجال معه نهر ونار فمن وقع في نهره وجب أجره وحط عنه ويسره ومن وقع في نهره وجب ويزره وحط أجره قلت ثم ماذا قال هي قيام الساعة هي قيام الساعة وقال أبو العالية تعلم الإسلام فإذا تعلمتمه فلا ترغبوا عنه وعليكم بصرات المستقيم فإنه الإسلام ولا تنحرفوا عن الصراق الشمال ولا يمينة وعليكم بسنة نبيكم وإياكم وهذه الأهواء تأمل كلام أبي العالية هذا ما أجل وعرف زمانه الذي يحافظ فيه من الأهواء التي من اتبعها فقد رغب عن الإسلام وتسير الإسلام بالسنة وخوفه عن العلام التابعين وعلمائهم من القروج يعني الإسلام والسنة نتبين لك معنى قوله تعالى إذ قال له رقوه أسلم وقوله تعالى وصبيا إبواي مبنيه ويعفوه وقوله تعالى ومن يباض عملة رواي من الله مسك نفسه وأشباه هذه الوصول وأشباه هذه الوصول الكباء التي هي أصر الوصول والناس عنها في ظهر وبمعرفة هذا يتبين لك معنى لحادي في هذا الباب وأمثالها وأم الإسلام الذي يقرأها وأشباهها وهو آمن مطمئن أنها لا تناله ويظنها في ناس كانوا في ناس كانوا فبانوا آمنا مكر الله فلا يأمنوا مكر الله للغاوم القاسرون وعلمنا مسعود رضي الله عنه قال خطلنا رسول الله صلى الله عليه وسلم خطا ثم قال هذا سبيل الله ثم خطل طوطا عن يمينه معا شمالي ثم قال هذه السبول على كل سبيل منها شيطان يدعو إليه وأن هذا سراطن وقرأ وقرأ أن هذا سراطن مستقيم ويجب أن تترعوها تتير صولة فتفاق بكم عن سبيل وأقول إيمام أحمد والنساء والنساء أمام رحمه الله في هذا الباب يتحدث عن الأمر بالاستقامة أن يكون أسرائق وفقا وعلى الإسلام أن يكون أسرائق وعلى الإسلام وإسلام هو رلجن فترة ويخبره عن إناوائية لأنه يتغير رجال ويجعل رجال تفتح ويصرق then the author of رحمه الله he brought 14 evidences he brought 14 evidences to back up his point that he is putting forward and the first evidence which he brought is the statement of Allah سبحانه وتعالى فأقم وجهك للدين حنيفا فأقم وجهك للدين حنيفا and the way that the author is trying to use this verse is that the ayah is commanding us to uphold to Islam face Allah سبحانه وتعالى with our face face Allah سبحانه وتعالى with our hearts and that Islam is the religion which is what حنيفا حنيفا means الدين المستخيم the straight path it's the religion that's in accordance to the person's basic instincts and innovation brothers and sisters to nafi Islam innovation is an opposition to the Islam which a person needs to face Allah with innovation means you don't face Allah the way you should you don't direct yourself to Allah the way you should it means that you half heartedly face Allah سبحانه وتعالى and the rest of your heart is directed at your own whims and desires and what you want then the author brings a second evidence قوله وتعالى the statement of Allah وصابها إبراهيم وبني وإبراهيم عليه الصلاة والسلام he gives a farewell to his children يعقوب عليه الصلاة والسلام بلو زوم الإسلام to hold on to Islam حتى الموت until death comes to you because it's the religion of the messenger and anyone who shows passion to a religion other than it he then falls into something which is against that which نبي الله إبراهيم advised him to come with and it becomes a path that which Allah is not pleased with بداع innovation in the religion it is opposing what إبراهيم told you to hold on to the third evidence which the author رحمه الله brings is ثم أوحينا إليك أن يتبع ملة إبراهيم حنيفة الله says to the messenger ثم أوحينا we have said revelation on you أن يتبع follow ملة إبراهيم حنيفة the religion of إبراهيم عليه الصلاة والسلام and the author here رحمه الله is trying to use this by following إبراهيم في حنيفيته المتظمنة الإقبالة على الله حنيفية إبراهيم which consists of facing الله سبحانه وتعالى innovation my beloved brothers and sisters is turning away from Allah it means not to face him سبحانه وتعالى because facing الله سبحانه وتعالى it means التديول له بما شرع it is to take a religion when he legislated سبحانه وتعالى ونفككوا عن البدع and it's to be distanced from innovation because بيدع خارجة عن الحنيفية بيدع is far from حنيفية because بيدع is from إملاع الأهواء والأراء it is from the dictation that is dictated by your desires it's not what is said by the religion the fourth evidence with evidence which the author brings is إِنَّ لِكُلِّ نَبِيِنُ أُولَاتًا every prophet has an ally من النبيين and the prophet صلى الله عليه وسلم he says that my valley is Ibraheem عليه الصلاة والسلام this hadith is narrated by Wafiz سلديه ضعفون there's weakness in his chain of narration but again this hadith the reason why the messenger said it in this hadith according to those who see it to be authentic is Ibraheem was a person محض الإقبال على الله his religion was built upon pure essence of facing he used to worship Allah بما شرع ذا which Allah legislated لابن أهوائي والبدع Ibraheem never worshiped Allah based on desires and he didn't worship Allah based on innovation the fifth evidence that the author brings is The Hadith of Ibrahim مرفوعاً بدأ الإسلام مغريباً إسلام started of strange and he will go back to being strange مسلم narrated this hadith and the author is trying to use this hadith as the strangeness of Islam is at the beginning when it started and it's also going to be strange until the ending of time and the reason why it's going to be strange is because people are going to be distanced from the essence of what Islam is people are going to be inclined to their own whims and desires and so the person who then comes and becomes steadfast upon the religion and leaves of innovation then he becomes غريب strange and the innovation becomes the mainstream the sunnah becomes the strange thing the awkward thing that people look at and the messenger said فطوبا للغرباء glad tidings for the strangers the reason is because it's going to be hard for them to hold on to their religion it is hard everything is attacking them the media is attacking them the Muslims themselves are attacking them they're called different names so wherever they go they feel very tight they're looked at so holding on to their religion is becoming very hard for them that's why the messenger said يأتي على الناس زمان there's going to come a time to the people Muslims المتمسك بدينك الخابض على الجمر that the one who's holding on to his religion is like he's holding on to hot charcoal you need to hold on to the charcoal but you can't it's burning you but you need to it's like that you're holding on to your religion which you have to but you can't it's burning you so some people will throw it and others will just take the pain and hold on to their religion oh wallah make us from those who hold on to their religion and not let go then the sixth evidence that the author brings is that الله سبحانه وتعالى إن الله لا ينظر إلى اجسامكم الله does not look at your bodies الله doesn't look how big a person looks الله doesn't look how strong you are الله doesn't look at the one who spent time in the gym and the one that didn't doesn't know what Allah looks at but rather what Allah looks at is the person's heart and the actions that man you first from the person and that's exactly what Islam is about Islam is about the relationship between was in the heart and the relationship between was in the was on your limbs and they both have to be sanctioned by Allah سبحانه وتعالى you're not allowed to have in your heart and keep in your heart that which Allah hasn't sanctioned you're a slave of his he created you brought you into this world he's the one whose laws rules and regulations should be in your heart and then that is what should manifest on your limbs so that's what Allah looks at Allah looks at your heart and Allah looks at your actions and that is the reality of steadfastness استقامة and استقامة means the opposite of innovation so you free yourself from innovation and you free yourself from desires so what is the action that the person does have to have Allah is looking at your heart and he's looking at your what action what is it that the action of the person has to be done with because what is it the action that Allah is going to accept the action that has توحيدو توحيدو العبادة it singles Allah in worship and the action that comes with what توحيدو الاتباع singles the messenger in following the person who comes with those two is the action which Allah doesn't accept the seventh evidence that the author brings is that the messenger صلى الله عليه وسلم he said أنا فراظكم على الحولضي ما معنى أنا فراظكم فراظكم means أنا سابقكم I'm before you I will be there at the hole before you before you guys come I will already be there the messenger saying this عليه الصلاة والسلام so the prophet will make it to the hole before us and when he comes he says وَلَا يُرْفَ عَنَّا إِلَيَّ رِجَالُ مِنْ أُمَّةِ غَيْ بِيْبِيْبُلْ from my ummah will be raised to me they will be brought to me حتى إذا أهويتُ لأُنَّا وِلَهُمْ and I then get close to grab them and to bring them closer then إِخْتُلُ جُوْ دُونِ then they are taken away from me they are removed from me they are taken away from me and then I say اي ربي my lord my followers my own ummah if you say it will then be set to me إِنَّكَ لَا تَدْرِيْ you do not know Muhammad ما أحدثُ بعدك the things that they innovated after you the things that they added on to your religion and so then they get prevented from drinking from the messenger صلى الله عليه وسلم his fountain شربة الهنيئة لانا اضمع بعدها أبدا a thirst that would have those people who have to drink from that water that they would never be thirsty ever again they are prevented from it always the reason it will be set to the prophet إِنَّكَ لَا تَدْرِيْ إِنَّكَ لَا تَدْرِيْ ما أحدثُ بعدك the people of innovation all of them are مُبَدِّلُون مُحَدِّثُون as Ibn Battal mentions in his Shar'aah of Sahih Al-Bukhari that every innovator is a distorter and he is a person who adds on to the religion they are prevented from having to drink from the messenger صلى الله عليه وسلم they are not allowed and this is this evil ending for them the eighth evidence that the author brings is the messenger صلى الله عليه وسلم and says وَدِتُ أَيْوِشْ أنَّا قَدْرَيْنَا إِخْوَانَنَا I wish that we saw our brothers the prophet صلى الله عليه وسلم is saying I wish أنَّا قَدْرَيْنَا إِخْوَانَنَا that I saw my brothers or we saw our brothers the companions they said أولسنا إخوانك يا رسول الله or messenger of Allah are we not your brothers then the messenger said أنتم أصحابي you are my companions وإخواننا الذين لم يأتي بعد my brothers are those who have yet not come then the messenger صلى الله عليه وسلم they said to him كيف التعرف من لم يأتي بعد منه متك how are you going to recognize these people who have you have not seen and they haven't yet come how are you going to recognize them then the messenger said أرأيتم do you not see لو أنَّ رَجُنَ اللَّهُ خَيلٌ غُرٌ مُحَجَّلَةٌ بَيْنَ ظَهَرَانَي خَيلٍ دُهُمٍ بُهُمٍ if a man was to have horses and those horses they had hooves and they were white from the hooves and on the face they were like that in the middle of horses which are one color could he tell the difference between which horse is which they said yes the messenger صلى الله عليه وسلم he said the ones who are going to be shining and whose body parts they will recognize is those who used to do وضوء who will come فإنهم يأتون غُرًا مُحَجَّلين من آثاري وضوء they are going to come shining from the places where they used to do وضوء وانا فرطهم على الحوضي and I am going to be there at the fountain before them ألا the prophet said اوه people لا يُذَاد دَنَّة رجال يوم القيامة A people would be diverted from my hoeve pushed away from my fountain and howdy كما يُذَاد دُلْبَعِر رُبَّالُو just like a riding beast that is going to a land that's not its land and the person who owns it is pushing them away شُشِم away that's what's going to happen to those people they are going to be شُشِت away and taken away from the messenger صلى الله عليه وسلم his fountain وناديهم the messenger then says I'll cool out ألا هلُمَّ oh people come فَيُقَالُوا with them be set to me إنَّهم قد بدَّلوا بعدك they changed after you they were not upon what you used to be upon they were not upon what your companions were upon فَأقولوا I would then say سُحقًا سُحقًا distance them from me then carry on distancing them from me don't let them come close so this is a رقوبة it's a punishment from Allah that a person is taken away from drinking from the messenger صلى الله عليه وسلم his fountain عليه الصلاة والسلام oh Allah don't prevent us and don't stop us from being from those who drink from your fountain the day of judgment this حديث الشيخ رحمه الله uses it for two evidences the first one is بضيلة الإستقامة على الإسلام the virtue of being steadfast upon Islam and that person my beloved brother and sisters who is steadfast إستخقاب الأخوة you deserve to be the prophet's brother that title is what's given to you by the messenger عليه الصلاة والسلام so the person who is steadfast upon the religion and did not meet the messenger enough for you is that you need to know that the messenger referred to you as a brother you didn't get the rights to be a companion but by holding on to his path by sticking to his sunnah you've earned the title of being the messenger عليه الصلاة والسلام's brother the second way that the author is trying to use this is what سوء العقبة الإحداث بالمنع عن الحور the evil ending for the one who innovates by being prevented from drinking from the fountain because the one who innovates and changes the religion مونع المرود is prevented from going down to the fountain of the messenger صلى الله عليه وسلم and the messenger says سحقا سحقا distance from them from me and let destruction be for them لحقهم الهلاك والبوار evil and destruction has taken place for those people the ninth evidence is the Hadith of the messenger بينما أنا قائم whilst I was standing it's a group the Hadith is narrated by Bukhari من حديث أبي هوريرا رضي الله وتعالى عنه and the author is trying to use from it what he used from the previous Hadith which is سوء عقبة the evil ending of the what الإحداث innovating in the religion the tenth evidence that the author uses is حديث بن عباس which is in Bukhari and Muslim فأقول I would then say كما قال العبد الصالح like the righteous slave said الحديث this is narrated by what بخاري and Muslim that the messenger صلى الله عليه وسلم he will free himself that day from the ones who innovated and changed the religion and the عبد الصالح هي عيس بن مريم as some of the narrations in صحير البخاري clearly stated that is عيس بن مريم and the ayah is talking about what عيس بن مريم said because he is the one who says the day of judgment he is the one who says وكنت علي وكنت عليهم شهيد المادم to fee him it's عيس بن مريم who conveyed his message to his people but they chose to go against him so the messenger says او الله I free myself from them that eleventh evidence is حديث ابو غيرا that the messenger صلى الله عليه وسلم which is in Bukhari and Muslim مولودين there is no child born except يولد إلا على الفطرة is born upon the natural disposition and what the author means by that is everybody is born upon what الإسلام الخالص من الشوبي everybody who is born is born upon the Islam that is clean and cleansed changing and innovation is not what the person is born on the person is born upon purity and clear submission to Allah the twelfth evidence is حديثة حديثة رضي الله تعالى عنه that he said كان الناس يسألون رسول الله صلى الله عليه وسلم علي الخير that the people they used to ask the messenger صلى الله عليه وسلم about خير and I asked him about evil and the way that the author is trying to use this حديث is from two different angles the first one is the حديث states من وقوع الإحداث والتبديل innovation and distortion of the religion is going to happen the second one is وصياته صلى الله عليه وسلم and the messenger advises حديثة بالاستقامة والتباكة على الإسلام to be steadfast to be upright upon Islam بلوزوم جماعة المسلمين وإمامهم by sticking to the Haqa and the Muslim leader and if there is no group that day and there's no leader that day then the messenger said to him free yourself from all of the groups that there are don't associate yourself to any of the groups فاعتزيل الفرقة كلها ولو أنت عضب أصلي شجرة حتى يدرك الموت وانت على ذلك and hold on to the asal the asal here means that which the messenger and his companions were upon hold on to that until death comes to you don't associate yourself to a group just because there is no Haqa or no Jama'a and say that these are the lessons of the two groups or the lessons of evil free yourself from all of them and just stick to the Haqa and the truth that there is that day hold on to the roots and the root is والسنة بما عليه سلف الصالح and that which the pious predecessors were upon the 30th evidence that the author mentions is the statement of رحمه الله أحد التابعين that he said تعلم الإسلام no Islam and فإذا تعلم فإذا تعلم تموه if you learn Islam don't show passion to other than it وعليكم بالسراط المستقيم be upon the straight path فإنه الإسلام the straight path is what Islam is ولا تنحرفوا عن السراط don't deviate and don't go astray from the straight path شمالا ولا يمينا don't go against the straight path right or left وعليكم بسنة نبيكم upon you is the sunna of your messenger صلى الله عليه وسلم وإياكم وهذه الأهواء be very cautious of the desires that will be at that particular time and then the author and then the author says محمد من عبدالوهاب تأمل كلام أبي العالية observe and look at the كلام أبي عالية how he's advising you ما أجله what is more greater than what he's telling you وعرف زمانه and remember the time of أبي عالية it's not the time today where the innovation has become a dream which is God even worse يحذر فيه من الأهواء أبي عالية is warning against desires a warning against innovation and today it's become an insulting thing to say to the person when you talk about innovation people say is that all you know is that all you talk about they used to send each other letters and this is one of the things that they would warn against each other stay away from desires stay away from innovation hold on to your religion or heartily and the fourth evidence that the شيخ رحمه الله brings is حديثه من مسعود رضي الله تعالى عنه عبد الله من مسعود حديث خطة لنا رسول الله صلى الله عليه وسلم خطة the message that made a path on the ground he took a tweak and he made a road on the floor this is teaching them visually he's the prophet one to this extent to physically show the people he took a tweak and he made a line on the ground and the messenger صلى الله عليه وسلم he said this is Allah's path this is who the messenger صلى الله عليه وسلم he said هاد سبيل الله this is Allah's path then the messenger done paths on the left and paths on the right خطوطا عن يميني وخطوطا عن شمالي some on the right and some on the left and then the prophet said هاد هسول these are paths not paths paths many على كل سبيل each and every one of those paths on the right and the left الشيطان there's a shaitan يدعو إليها calling the people to it and then the messenger recited the ayah وأنها دا سراط مستقبا and this is my path my stray path فتتبيعوه follow it ولا تتبعو السبل and don't follow those paths what's going to happen فتفرق بكم عن سبيل it will deviate you from that straight path it will take you to Hawaii it will take you to destruction and the hellfire and the shaitan are two types شيطان which is شياطين جنية جن شياطين which you can't see them and the other ones are شياطين إنسية human both of them are shayateen the ones who come to you who call you to innovation and beautify innovation from you stay away from them وأنها دا سراط مستقيمة فتتبيعوه ولا تتبعو السبل فتفرق بكم عن سبيل those people who call to those paths stay away from it stay away from it and don't give no attention to it they can be high in number if they want they can be large in quantity if they want انت الجماعة وإن كنت وحدك you are the Jama'a even if you are by yourself and you are alone وإياكة وآراء الرجال and stay away from the statements and the opinions of people وإن زخرافوه لك بالقول even if they beautify for you and they are eloquent and soft spoken and they are silver tongueed don't be confused by that follow the Haq wherever you find it and don't take it from the shayateen who call you to it نعم