Abu Taymiyyah – Judging people’s heart because of INDICATIONSHE BELIEVES OR THINKS THIS CAS OF THIS

The word

Heimnataym says

should be on the line.

So it shows you what? That this is

now from the matters of the heart.

It is from the matters of the heart.

We can't say to a guy, you're only

drinking alcohol

because you believe it to be halal.

Because you have been drinking it for so

long, you believe it to be halal. We

can't do that. Why?

Because from the matters of the heart.

Are you with me?

Because another thing we need to understand that

they do not judge people

except with that which is apparent.

And I mentioned this last week or so.

And we don't go looking at indications this

guy has done it for so long. This

action indicates

Rather, we take from the apparent.

Rather, we take from the apparent. Where is

this taken from? The Qissa of Usam ibn

Azadin RadiAllahu Anhu.

What do you call it? The man.

The Usam ibn Azaydin got hold of, he

was what? He was thricing the Muslims.

He was chopping their heads off. Are you

with

me? Osama bin Nazeed got hold of him

and the man said

What

does it show?

What are the indications? If we look at

it now from a very long angle, what

does it show now? He did

out of fear. He did out of fear.

And this is the exact same thing that

Usam al Nazeidin Radhiallahu Anhu mentioned. He only

said

out of fear.

What did the prophet sallallahu alaihi wa sallam

say to him?

Did you kill him now after he said

Did you cut his heart open to see

as to what his intentions were?

Are you now with me? Even though the

indications were negative,

his actions shows otherwise.

But the fact that he said

the prophet Sallallahu Alaihi Wasallam

The prophet Sallallahu Alaihi Wasallam

addressed him

and spoke to him in the manner that

he spoke to him about simply because he

killed him after he said, la ilaha illallah.

So the point I'm trying to get across

here and derive from this is that what

the Qara'il,

the indications,

we do not judge people with indications.

And And at the same time, we have

to pay attention here that

are between 2 people.

You have the Marja

who say as long as a person says

No matter what he does, it doesn't affect

it.

So I could be saying

prostrating to a sanam or prostrating to a

grave and at the same time be a

Muslim.

Are you now with me? I could be

prostrating

to a grave at the same time.

I could say the guy is Muslim because

he says, and this is what the Murjiah

say. The Ahmad has been taken out altogether.

And you have on the other side, some

of these brothers,

those who have been afflicted

and they've been trialed with At Takfir.

The guy, he's only doing this because he

believes it to be halal.

The guy has been drinking alcohol for 45

years because he believes it to be halal.

Otherwise, he wouldn't do it. Why would he

do it?

When the guy is telling you, When the

guy is Ahiwalahee,

make dua for me, I know why I'm

doing is wrong.

Uhalo sunnah,

if they see a guy that says

Let's just say in a battlefield.

We refrain from him. Then after that if

there's We

find

This guy is now doing acts of kufr,

Allah says shokm changes.

Are you now with me? How we judge

them from the apparent? Then after that if

they start doing actions that go against

the the guys hukm changes. We judge them

from the apparent, which goes against the Takfiris.

And at the same time the hukm changes

after Kufriya become apparent, that goes against the

Murjahu are on the other side of this

issue. So you have Taifatan,

2 groups have understood, misunderstood

the issue of Usami ibn Zayed in an

incorrect manner. And you have Al As Sunnatiwal

Jamara who have taken a balanced approach when

it came to this matter.

And you find a lot of people, a

lot of groups taking this hadith,

explaining it

in their own way, and it causes a

lot of ambiguity

and a lot of things are unclear.