Abu Taymiyyah – Judging people’s heart because of INDICATIONSHE BELIEVES OR THINKS THIS CAS OF THIS
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AI: Summary ©
AI: Transcript ©
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.