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Extremism Part 3 Manifestation Of Extremism
Channel: Jamal Zarabozo
Series: Jamal Zarabozo - Extremism
File Size: 28.32MB
Episode Transcript ©
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concept in prohibition of extremism. And the first comment that I want to make is that
almost all the books that talk about extremism and then discuss the modern phenomenon of extremism.
They all talk about the point that extremism is a movement toward
religiousness, and goes beyond the limits of proper religiousness. In other words, it is not like an anti religious movement. But it is something that is the inclination, or the drive behind it is actually a religious motivation. But it just goes beyond the extremes and the limits that are set by the Sharia. So in other words, the intention of the people supposedly might be good or are good. But they've gone beyond the limits set by the sheer.
As I said, this is
this is what many, most of the writers who have written about contemporary contemporary phenomenon of extremism have concluded. There's just one
small point that I would, I would, I would like to add to that, and it's actually a very important point.
And that is that extremism is not always just trying to be religious and going beyond the extreme of beyond the limits of what the religion allows. But also, it is also sometimes the case that the person sees what the religion has.
In other words, what are the what are the obligations of the religion or what are the laws of the religion and decides that they are not sufficient
and in the name of religion itself goes beyond refuses to accept what the religion state and goes beyond?
When it comes to a point like this, I think you can no longer say really that it's religiously motivated here, the person is actually rejecting what the religion has stated and is going beyond it to implement the religion in the way that you feel
should be implemented.
So in general, yes, you can say it is a move to be more religious, but the problem with it is it is not being religious in the proper sense, as laid down in the in the Quran and Sunnah.
if you want to classify an act, something that somebody does,
as an act, which is extreme, an act of extremism,
proper study in the life of the Quran sooner. In other words, you have to go back to the evidences of the Quran sooner, and study that act within the lights of the Koran sooner to define whether or not that should be considered an extremist act or not.
We gave we gave an example.
Earlier, for example, you know, some of the people who say that if you believe in Jihad as an obligation, or you believe that Jews and Christians are provided that this is extremely obviously from the Sharia text, this is not extremism whatsoever. And it takes a scholar sometimes to realize, what are the limits? What is extremism, and what is not extreme.
It is also not extremism, to be as complete, and to make your Islam as good as possible. In other words, you try to do as many acts as you can within the within the Sharia or that the Shinya recommend. This is not extremist
extremism, though it can come in
effect when you go beyond what you're capable of. And so therefore, you begin to exhaust yourself or you begin to overburden yourself, but otherwise, to recognize, you know, what are good deeds.
And to try to perform those good deeds in general, this will not be not be extremist. Another point, I want to make this a very important point.
And that is that sometimes there's difference of opinion among the scholars on a certain issue.
And for someone to decide that he's going to follow one of those opinions, which is what we could call the harshest or the strictest of those opinions.
This is not in and of itself, necessarily extremism.
If someone follows an opinion, and it happens to be the strictest of the opinion, this in itself, this is not extremism. And
the reason I want to emphasize that point is because I've heard it from from many people kind of comments like
for example, if a woman covers her face
If a woman decides she's going to cover her face, you'll find other people saying, This is extremism. And all those two opinions, one says he can cover face, why does she have to go to that extreme.
And this is, and then they start co I mean, they basically they use the word extreme, and they say this is kind of an extremist approach to Islam. This is incorrect.
This is incorrect on a number of grounds. First of all,
it could be the case that the stricter opinion is the stronger opinion.
And if the stricter opinion is the stronger opinion, then you should follow it.
Regardless of whether the fact or regardless of the fact that maybe some other people might have an easier opinion.
So for example, if you studied the issue, let's say just stick with covering the bases to take it as an example, if you study the issue of covering the face, and you concluded that it is obligatory upon the woman to cover the face, if you made that conclusion based on your study of the evidences, then you have to follow that opinion. And it is not a form of extremism whatsoever.
And anyone who is saying that this is extremist, just because other people have different opinions, this is definitely incorrect. The lateral.
Secondly, also, you may pose a stricter opinion, because you are making tough leap. In other words, you don't have the you don't have the means to study the issue and decide what is the stronger opinion. So you're following those scholars that you trust. And that you know, so those scholars whom you trust and know how to structure opinion, so you follow the structure.
And thirdly, also, you might also follow the strict opinion just to be on the safe side.
Now, in some cases, just being on the safe side, there's no sanction for it, in some cases, where there's no evidence from the foreigner sooner
or the evidence goes against it, then you should not go on what you could call the system that suppose for example,
Muslim offers you food and you know that he is a religious Muslim, and, and you have no reason to doubt the food that he's giving you.
So the Sharia is prohibited even us from asking, you know, is this food hell or no, and you don't ask him where his food and you certainly would not avoid his food, just to be on the safe side. Here you are doing something which has no evidence for in the city. And that can be a kind of extreme.
But if you are looking at an issue,
and you see that the score is having this opinion and score is having another opinion, and they both have the evidence is from the financial center. And you're not sure you have no idea which one may be the stronger opinion. So therefore you decide to follow the opinion, which is the safest. This is also completely and perfectly acceptable in this area. It is not a form or type of extremism.
And the last point I want to make before we get into manifestations of extremism,
that someone could have an opinion,
which is really an extremist opinion or an extreme opinion. But he himself may not necessarily be an extremist.
Someone could have an opinion. As we said, for example, we talked about this group here, their foundation
is based on something that is not consistent with the promise. And that's how they break into different groups. And they separate themselves from the main body of the muscle.
But someone might have an opinion that when you study that opinion, you may conclude that this opinion is beyond the limits of this video.
But that doesn't mean that that person automatically becomes an extremist.
So in other words, he might be from that and listen to what Gemma always principles are from Alyssa nojima.
And he's not from any extremist group, but on a certain issue. His understanding of that issue is he had that he closed on that issue. When other people study it or when you studied you conclude that this must be an extremist view.
And I think in fact, in the history of Islam, many scholars had views and which were considered irregular or outside of the limits of what is usually called OSHA's opinion, strange opinion that a score might have that is really outside of the limits of what is acceptable and these are kind of like extreme opinion.
So for example,
if you should happen to say that this is the view of so and so some score
And if you ask me, this is a little bit extreme where this is beyond the limits of this video, this is completely different from saying the death ship is an experiment.
And I just, I just happen to have some personal experience on this, on this point. That's why I want to emphasize this point.
share my personal experience with you.
Okay, can you bring me some coffee, and I'll make it a more formal.
I was giving a lecture on some topic. And it was actually a really small group. But it wasn't really meant to be something that was it was kind of an informal lecture. Anyway, someone typed it up and put it on the internet. And that's a whole other story. But anyway, so this got to some other people. And in that lecture I was talking about
the topic actually was related to jihad.
And so I mentioned, I've mentioned one chef's opinion.
And after discussing his opinion, I said, and on the other extreme,
is this other opinion.
So this version side discusses opinion, and I said on the other extreme, so somebody has written, you know, like 10, or 15 pages above me on the internet saying I called shepstone. So an extremist. And he quotes this, this point, again, and it just shows you that shows you the quality of what you get on the internet, first of all,
but this, this is the this is a mistake, you know, just because you say that this chap has this opinion. And if you ask me, this is an extreme opinion.
This does not mean that this shift is an experiment.
He could be out he hasn't mistaken as he had, everyone is going to make mistakes sometime. And you're calling his opinion and extreme opinion is not the same thing as you calling him an experiment. Same someone could have
the same kind of concept with respect to Kokoda and catheter and vidin looked at it, someone could have some belief which is covered. But he is not a Catholic. Because he has some evidence for it. So until we have that he made, and he has come to that wrong and she had or maybe he's out of ignorance or maybe didn't know the evidence, or someone might have some good following some good Ah, but he's not a motera. Because he does not, he's never been shown that this is evident is wrong, or, again, he has made some two wheel or something that he's qualified to make. So there's a big difference between saying that someone is an extremist. And that some point or some issue with some opinion is
extremely, we should be careful about that. Because once you say that someone is an extremist.
Now this is like saying is
and he is someone who is now falling outside of the fold of that middle.
The middle group is falling the correct weight. So we have to be very careful at some point, some people
will I'll get to the point.
So anyway, the difference between thing and opinion is extreme and the person himself is an extreme
pleasure. So the point now I'll move on to manifestations of extremism.
And brother hate them didn't mention, hasn't mentioned it yet. I don't believe but
he wants you wants me. Even though this was not agreed upon beforehand. He wants me to answer some questions that you might have, I don't know why.
So the so for today, inshallah, at the end of the next session, we will take some written questions, inshallah, at the end of the next session, so I'll try to compress the manifestations of extremism as much as I can inshallah. And at the end of the next session, we'll that will take some questions that you might have
written inshallah, just to make it quicker and easier.
When you study the extremist groups throughout history, the groups that you know, are very clearly separating themselves from the Muslims and making their own kind of suit or own kind of foundation. You see that there are many manifestations are many common characteristics that they have
behaviors through with respect to the rest of the Muslim community.
I think inshallah, for this, for this lecture, I'm going to list a whole bunch of them
and then try to discuss maybe one or one or two of them.
Whatever I have time, this session, shall
we start with we find, for example, that extremist groups have a tendency
to manifest aspects of experience extremism with respect to the concept of the Jamaat
The concept of the jamaa and the absolute obedience to the Jamaat and making their jumada standard for what is correct.
And what I what I mean by that, probably, unfortunately, many of you probably have experienced that with people.
And that is where
there is Islamic group, even even if it's not sometimes even an extremist, Islamic group.
But once someone joins a group, or he's part of some kind of click or group, he begins to see everything as whatever his group is doing is correct.
And anyone who disagrees with his group must be incorrect.
So in other words,
the standard of truth becomes what their group what their Jamaat believes in and what their minds doing.
The danger of that, of course, is that they are in reality, they are replacing the Quran and Sunnah which should be the standard of what is true and what is false. They are replacing it with the opinions and the views of their group.
So for example, if the group believes in something, the group makes a decision about some ask some practice, some deed, even some policy. If that group, for example, make some decision about September 11, whether it's justified or not, then that becomes the truth to them. And anyone who disagrees with what their group says, These people must be outside of the fold of the correct group, they must be deviance, they must be a little bit answerable.
Instead of going back to the foreign sooner, and saying that maybe their group is incorrect, basically, you can bring evidence from the Koran sooner that might show that their growth. And the opinion of the of that group is incorrect. But they will not accept that fact
that if the Jamaat The group says something that is the truth, and anyone who disagrees with it must be mistake.
And this kind of partisanship to one's group
can easily develop into another
aspect, which becomes even more dangerous.
And that is when the Jamal or the group looks upon themselves as being the only true Muslim.
One of the extremist groups in the in Egypt they called themselves other people had other names for them, some polite, some not so polite, but they call themselves Jamaat and Muslim in meaning the Juma of the Muslims.
And what they meant by that is that anyone who's outside of that Jamaat is not actually a must.
So sometimes, what happens for for many brothers when they join, when they join some of the many groups and many organizations and groups, sometimes when they join the group, their their intention, their and their Nia is very clear, to serve the purpose of Allah subhanho wa Taala.
And so when they get into the group, they're joining the group for that intention. They want to work for the sake of Allah subhanaw taala. So they see this group doing good work, and they're convinced this is a good group, they joined the group
with that proper intention, but what happens over time is, especially when you're in a group, and you're always surrounded by that group, and they're always talking about how great the group is, and everybody's talking about, Oh, look, we're on the truth, and we're following finance, and now we're doing so much.
And he the person forget sometimes his intention, why even he joined that gym in the first place.
And after some time, he starts working, instead of working for the sake of Allah subhanaw taala, he starts working for the sake of the drama, because for him, it becomes almost blurred, it's the same thing. What the divine is doing is what the loved one, what all approves of.
And that's when that's the first step when all the truth and everything is confined within the Jamaat, whatever the Jamaat says is the correct in any opinion that disagrees with that. And by the way, this, this characteristic, unfortunately, is sometimes found among those who say they are anti drama, but actually they belong
in a non literal sense to the drama. And then they get, as I said, in the danger of that they get beyond that,
to not just saying that all the truth is according to the opinions of their demand, but actually the only real Muslims are the members of their Gemma. And if you study the history of the extremist groups that developed in Egypt, started mostly in the in the prisons in Egypt. This is the conclusion that they came to that they are the only Jamaat muslimeen they are the only true Muslim
And anyone who is outside of the group is a cap.
And the thing by the way about the tech we're declaring people capital.
This is something that has a history and it's not going back to the time of the whole outage. Once you start declining people capital becomes very easy to basically start tickling everyone Catholic, even those in your own group who all of a sudden disagree about something.
We also have
one of the common manifestations of
is related to this last point that I mentioned the quick declaration, or the Quick quick declaring other people as disbelievers without
holding up or without
applying the Sharia conditions for such a statement.
one of the common characteristics is to declare, for example, anyone who rules by other than what Allah subhanho wa Taala has revealed is a capital
and you make that general declaration.
And of course, Allah subhanaw taala has told us in the Quran, woman, then we can demand the level economic capital,
rules not in accord with what the lies revealed, then he is then they are the distant they are disbelievers.
Now, of course, to understand that verse properly and to understand even the concept of COVID.
And is that the there's different levels of COVID.
There are some levels of poverty that take one out of those, or there's some ask some means of cover the take one out of the fold of Islam,
this is what is known as the greater cover.
And then there is also the lesser cover, what is known as cover.
The Lesser cover is obviously it is a great sin, and it is dangerous for the health of the individual
with spiritual health,
but it does not take him out to the fold of Islam.
And unfortunately, you know, many, especially new Muslims, you know, when you first convert to Islam, you have a tendency to take every Hadith and every verse in the Quran literally, without realizing that maybe there's different levels to what it means and so forth.
So for example, copper, you have to realize that there are there's more than one type of COVID one takes you out to the fold of Islam. And another one does not take you out of the fold of Islam, although obviously it is a great sin, and it is called cover to cover because it can easily lead you to the cover that takes you out of the fold.
So with respect to the rulers,
even it's narrated from some of the Sahaba when they talked about this verse in the Quran woman, that woman let me be Manzella for a couple of capital, it says this is COVID COVID.
And it is the leopard less.
Probably they were talking about specific situation that existed at that time that the way of not supplying the city at that time was the lesser Cooper, not the greatest.
But in general, you cannot just say okay, whoever rules whoever there's a ruler that is not ruling by the Sharia is automatically cap.
Catherine, the meaning is outside of the pool?
Yes, if he denies the Sharia, or if he says he has the right not to apply the Sharia. Or if he says that his way of government or if he says that capitalism, socialism is better
and more suitable for our time. Yes, all of these kind of beliefs are covered that takes him out of the fold of Islam.
However, if he is if he believes that the Sharia has to be applied, or he believes in the Sharia, and he knows that the best way, yet due to some weakness, or due to some desire on his own, he's not applying the Sharia. But he knows it's obligatory upon him to plant a Sharia, and he knows he's committing a sin by not applying the Sharia, then this is the lesser course that does not take them out to the fullest.
It is similar to anyone who commits a sin. And by the way, this is also another form of extremism. So be careful how you answer my question though.
If you commit a sin, does that take you out of the fold of Islam?
borderline extremists here.
Just the action, you know, what's the sin, just the action of committing a sin doesn't take you out of the folder.
even have it. I suppose it's a big fiction.
Okay, how many isn't? Even a big sin does not take you out to the fold of Islam. Right? The corage one of the first extremist groups you know, as I'm sure you're all familiar with, they said you commit the great sin.
This takes you out to the fullest.
And then you have the the politicians I mean, the Mozilla said, No, doesn't take you out of the fold of Islam. You're in between, but you'll be in Hellfire forever. Well, thanks.
So for example of someone who drinks alcohol, you know, he knows it's haram but he has some weakness. And he disobeys Allah and he drinks Apple, he's not committing corporate that takes him out of the fold of Islam, right? Suppose he says that this alcohols Hello.
I was reading one book on human rights recently human talking about human rights in Islam and so forth. And I forget this one from Sudan, what's his name? He's in Georgia.
He translated the you know, the republican brother's books and
I forget his name.
Anyway, he, there was a non Muslim discussing with him and he said, I mean, the book was written by non Muslim and then he put in his footnote that in my discussion with so and so this was done in Jordan. It said, I came to realize that not all Muslims agree that alcohol is haram.
But if I let's I think we all maybe inshallah agree on that
point. So if he says, though, I oppose Hello, I know what the person foreign say. But I say, of course, hello. The scope of this XML folder is that,
in general, you know, the principles are met, I mean, he's not insane,
and so forth. This is COVID, that will take him out to the vote of this net.
So when he's weak, and he commits a sin, even though he knows it's wrong, it's not taking the fullest. And the same thing that when the ruler does something of that nature doesn't take him out of the fold of Islam, even though he's committing a grave sin, that can lead to cover
on it is called COVID. Jonah COVID for a reason. This is not taken out to the fold of Islam. But that's one of the characteristics, especially of the modern groups of extremists. They look at the rulers, and they declare all of them in which the Sharia is not being applied. Completely. They said all of these people are Cooper, all of these rulers are Cooper.
Obviously, that has
certain implications. If they are covered, if they are making cover that takes him out of the fold of Islam, then they don't have the right to be ruling over the Muslims.
Now, of course, they didn't. They didn't stop there. But as in the morning groups in Egypt, for example, they said that anyone who works
for this kind of government
is also counting.
How many of you are studying economic development?
Okay, that was my field, by the way.
Nobody seems to care about economics.
Well, now you know why I never finished my PhD.
Anyone who works for these, for these governments is
now in the United States, the public sector is not very large, the most less developed countries with a coalition to welcome to third world countries or southern countries, the public sector is usually quite a bit larger.
So all of those people who work in the government sector they are all too far.
Why because they are they're working under the authority of that ruler, who is account. So simply by the fact that they are working under his authority, which means the that is accepting this for the argument that they are accepting his authority. So therefore, they are all coupon.
I wait for the music to stop or
I expect some little toy drummer to come out here.
Not 100 a ham ham dinner was a local cinema several 100 was sent online and in the law. rulership. Nicholas sharanam hominin abhor
shalom this last
session for today, as I said, inshallah, I will try to leave some room at the end of the session for some questions, inshallah.
So I'll just
discuss maybe one or two more aspects of the manifestation of extremism.
And one of the one of the common manifestations of extremism that, again, is particularly prevalent among some of the extremist groups that developed in Egypt,
but also, is a concept that
among many brothers who are not necessarily again from those kinds of extremist groups
has to do with the question of lead. And he had.
And here we have, really, again, two extremes and the correct position is somewhere in the middle between those two extremes
with respect to which they had, and suddenly
you have the well known growth, in our view,
that it is obligatory to make the clip
that every Muslim Let's choose.
And even some of them go to this extent and say, like this, every Muslim, why Muslim is something that it was going on outside because now everybody's coming in.
So one of the views is that
every Muslim must choose one of the four must have.
And follow that
up completely, and consistently, without any deviation whatsoever.
And then the other extreme that we have, is the approach of some brothers.
And as I said, this, this one in particular, this other extreme is popped up in in Egypt among those extremist groups worth a played is completely wrong.
So you have the one group saying that everyone wants to make completes a play.
And the other one's saying the bleed is completely wrong.
I think with respect to the the first group of those who said that one was one must be complete deplete.
The popularity of that opinion had died down died down quite a bit. But recently, there's some people who are trying to revive it to the best of their ability
with regards to the first view that that lead is obligatory, and everyone must make the plead this, this view, for example, when I became Muslim, this view had kind of died out and there was very few who were kind of propagating this view. But now, it is kind of like kind of being revived very strongly by certain sectors.
The strange thing, of course, for this, for this view,
is obviously you're not going to bring any direct evidence from the furano Sumner for this view, that you have to follow one of the four months
except for some fabricated headaches, and there are some fabricated the promises that have never
mentioned obviously, it will work, I mean, behind April or in ematic, or Chevy or, or even these four, four mazahub. So even the question of restricting it to these formulas, I have something that has no basis whatsoever. However, what we do know from the Quran and Sunnah, what is very clear from the Quran and Sunnah is that it is obligatory for the Muslims, to obey align to obey them.
This is the obligation upon the Muslim to obey Allah and to obey the messenger. And no Muslim has any right to say I'm going to obey someone else.
of what Allah subhana wa tada has said, and
it's true all of these four elements are the four schools of hook. We believe in all of them as great Muslims and great scholars, and their intention was to please Allah subhanho wa Taala.
But this doesn't mean that their statements are always correct, according to Francis
This doesn't mean that he had in their conclusions is or are the actions or the way of belief or the way of acting that is pleasing to us.
And if that's true for the for humans, oh, obviously it's true for all of their followers.
So when a person gets into a situation and I'm not even going to get into the details of how you're going to make that lead in this day and age anyway,
it's virtually impossible. For example, if you had somebody about stock buying stocks
in 18 t,
where you're going to find in the Hanafi books where they talk about buying stock in a company like at&t.
So and even the issue or the concept of supply is something that is not complete anyway.
But Allah subhanho wa Taala has made it very clear in the Quran Yeah, he will let you know to lower co2 will remain on the international chain for oil alight way local food. And he, Allah subhanho wa Taala makes it very clear that we have to obey Allah and obey the messenger.
And the absolute and categorical obedience is only to align to the messenger.
And then Allah subhanho, wa Taala and those in authority among you,
Allah does not put the command to obey them in front of their names and put them in front of Allah, his name, Allah name, and the messenger but not in front of those in authority million.
Because the obedience to them is conditional upon obedience to Allah subhanho wa Taala. And
the postal syllabus told us that there is no obedience to any creative being in anything that involves disobedience to
the Internet of Things. And then if you dispute about any matter, if we disagree about any matter, then again we have to take that back to Allah and the messenger.
So it's never an excuse for anyone for him to disregard what the Koran as soon as saying, if it is clear to him what the Quran and Sunnah is saying, it is never an excuse for him to disregard words the Koran as soon as saying
and to follow any any man that is chosen that he's going for, first of all, he chose that even even the man he chose for himself. So I'm going to choose honey for him, Shapiro, and Jordan are going to ignore some portions of the Quran soon, and he's even choosing for himself which email is going to follow.
So if there ever comes a case in which someone is following, not have, but then he is convinced,
based on whatever knowledge he has, or based on the scholars that he knows, and respects, if he's ever convinced that there's an opinion that goes against the Koran sooner, within that month, then it is obligatory upon him to leave what that mother observes and to follow the promotion.
And obviously each other for a month, they make payments, similar statements
that show that it was their belief that they would make mistakes, and if they ever said anything that goes against the Koran. So now, it is obligatory upon us to follow the Koran similar.
Now, the other extreme, basically is to say that it is haram.
And usually those who, usually those who
make the statements,
they also say that when we follow, we don't make tech lead, we make it to die, and we are following based on evidence.
First of all, this is probably not
true in all cases anyway. Some of the scholars even say that the list of events are clearer as essentially the same.
Because if you are saying for yourself, you don't know what is the correct position from the Quran and Sunnah.
And you're relying on the scholars.
Then basically, you're saying I'm accepting what the scholars say.
And I myself, I don't have the knowledge of what is correct. And so therefore, I am forced to follow the conclusion of the scholars.
This is certainly
you can argue that, oh, I trust the score, and he has evidence from the finance and all of those people who made the claim of the four schools that the colleges you criticized so much all of them said the same thing. It's very much they base their opinion on the Quran, Sunnah. And so that's why we're making Tripoli. That's why we're following.
The point is or the fact is that virtually everyone at one time or another may have to make
Secondly, and so clear is not Haram.
And if you do not know, from the Quran assume that what is the ruling on something you have to turn
to the people of
military income, similar to alimony, how to grow up to turn to the people of the people have the reminder, reminder, remembrance, reminder, whatever.
If you do not know,
this coffee came pretty late.
So you have to turn to the people knowledge and you ask them and you take from them what they've given you. And you follow it until you're convinced maybe that's what they've said is wrong.
But otherwise, in general, it's the same kind of thing, even scholars,
even scholars, how to make a clean,
you know, not every scholar has the time to look up every issue and to make his own issue out of every issue.
It is beyond his means.
Then he has to make a claim.
He has to turn to what the other scholars say. And he of course, he knows for the scores, he can read their arguments, he can get convinced, but he did not really make research and make his own he had.
The interesting thing is in Omaha today, some of the people are speaking the harshest against the blade, and probably
probably no longer how do we make a play more than anything else?
Just looking blankly right by me.
You go with that.
When you go through it without even you taking the conclusions of the other scholars about the narrator's you're making. So please, every time you check about the narrator, you're making some kind of complete,
because you don't know those narrators, you're not testing them yourself. You're not seeing them. You're accepting what the earlier scholars have said.
So the important point, though, for every Muslim, important point for every Muslim is that he has the intention to worship Allah subhanho wa Taala. And to please Allah subhanho wa Taala and to submit to Allah subhanho wa Taala and to do what is hot, what is the truth?
That is the intention that should be in the heart of every Muslim, to avail listen to Allah and to submit to Allah subhana wa Tada. And to follow what is the truth
is that truth comes from from someone from his family, or it comes from his enemy, or comes from a different
customer might have or Gemini doesn't like, he doesn't care.
He doesn't care where it comes from, because all he's interested in is the truth.
And this is a way a Muslim should be.
So if he's making a play, he follows the scholars
because he believes inshallah they made the property behind if he's convinced by the stores that he trusts, that there's something wrong, would they hide the domain, then he leaves does not have any follows, which is correct.
So on that point, actually, we have
within the Muslim community
and within among us,
even maybe even in this room, we have those extremes existing a lot among us. And I think there's a lot of misunderstanding about what is the role of the middle hub? What is the played? What is the role of lead? When do we resort to stuff later on?
And unfortunately, of course, that
if you go to some areas, for example, if you go to New York or Philadelphia, you can find more divided on this issue.
Most of those people who claim they don't believe in to play versus those maps, which are the mosque is
I will discuss one last point shala. So I can leave some room for questions we have until 530. So I'll take about 10 or 15 minutes on this point, gentlemen.
And this is a topic which and it really is very closely related to to extremism.
Although it may not be considered such as something that the particular to extremist groups,
but I want to discuss a little bit about some of the principles when it comes to dealing with the people that have
Without, or the people that we suspect are the people without any the innovators the heretics
because we find,
unfortunately, even among those people who claim
that they are following the way of the sinner, the way of the problem,
the way of the setup,
we find this problem and that they are going to an extreme, and how they are dealing with other people that they do not feel are following on the same path that they're following.
Many times in contemporary times, many times these people claim to be following certain of the allameh. Like, for example, *bags, or mean or lol Bernie, but it's very clear that in their behavior and in their actions,
that they are not following the principles that are laid down by these allameh.
Or by the earlier allamah, like, even send me an email client.
And one thing we should be aware about,
and that is, it should never be a goal or the intention of a Muslim to try to harm his Muslim brother.
harm them either by saying bad things about them by ridiculing them by showing,
or disrespect towards their brothers. That should never be a behavior or a characteristic of a Muslim with respect to his Muslim brothers.
And what happens oftentimes, is that
when there's a difference of opinion,
when there's a difference of opinion, it is some people are very quick to judge other people
as being off the straight path
as being deviants, and being heretics. And as soon as they make that judgment, then there's a whole line of other things that fall from it.
Don't associate with him, don't sit with him to talk to him. Don't listen to us both don't make slam him don't pray the janaza prayer for him.
In fact, in one, in one interview that he gave,
he said we have to be very important about taking some
statements, especially from some of the terrain and from some of their disclosures, taking some of their statements, which is which you which is with respect to certain conditions, and certain applications, and we take them out of context and apply them in general.
So the interviewer was the one who was asking him, he said, What about making the slots of janazah? The funeral prayer for the hell of it.
For the people who are from heretical groups.
And the interviewer as so many interviewers did, he kind of like tried to imply the answer to the question.
It said, this is not allowed, right, based on the statements of the terrain and the or the or the setup or what I don't remember exactly what he said.
his response was to what, what is the basis for that?
And the man said, we know that there's some reports that said that they used to not
make the genetic profile.
And again, it was many again, yes. And what, what are you basing that on?
They said, there's some report, you know,
now, I myself, if that were me, I would probably be shaking, you know, talking to me like, I don't know, I think I read that in one of your books is
probably what I would have told him.
And then finally, he said, Look, we have to be careful about taking a statement
concerning specific circumstances or specific environment and making a statement as the general rule, when it is not something explicitly stated in the put on some note, but it was a practice at a certain time among certain people.
said yes, it's true that there is a statement from one of the 17 that he said, we would not perform the janazah on the hill.
But then, when he asked the
as the questioner
if he's from
if he's from one of the heretical groups, isn't he still a Muslim?
And the man said, of course, you know, I'm going by the writing is not going
I wish I could hear exactly how he said it. But the men said yes, he
is still a must. So he said, the general principle is that you have to or you any will perform. So that's a general janazah for our brother and Muslim.
And he's still within the fall of Islam. So you make the janaza prayer for him. And we have evidence,
the general evidence of what I was saying that takes precedence over particular circumstances or particular cases,
because, for example,
it might be the case that someone is doing something wrong. And so you behave with respect to him, because of your position.
That if you behave with respect to him, and might have some effect on him.
So for example, if someone dies from that,
and there's one well respected chef that everyone loves, and well, I would like for him to make the janaza prayer for him. For them, if he lets him know that if people are not going to perform the janaza prayer, this is a kind of punishment that he might feel is sanctioned by the *tier. But it does not lay down a general principle that when you have added value, do not perform the ginoza prepper and Alberni discussed these points in in detail.
And he warned about not dealing with people in the proper way, that you make a judgment about them. And based on that judgment, and even that judgment itself may or may not be correct, you automatically make a number of conclusions about how you should deal with a person.
As, as even taymiyah once said, when it comes to speaking about people, and when it comes to speaking about others,
giving your opinion about other people, he said it must be done with knowledge and justice,
and not with ignorance and gold.
And he says that, in fact, when you speak about others with ignorance and bull, this is the characteristic of an invader.
And it may take three or four each other and everything they're speaking out of ignorance and, and wrongdoing.
And he said that
matuson or Gemma was well,
we'll imagine those people are the leaders of the Henderson ojima. And the people of knowledge. They have em will Adam Warren, they have knowledge, and they have just this. And they have mercy.
And this is is on the basis of these three knowledge and justice and mercy that they interact with the other people.
So as I said, I want to just discuss very briefly some of the principles that we should keep in mind when dealing with other people.
And in particular, dealing with people we think are we accused of being from as a good and so forth.
And these principles I'm going to mention they are for the most part, they are based on quotes from even Tamia.
And the reason I selected them from the course of infamy is because they are imitate me as someone who
and many of these people who have fallen into this form of extremism, this extremists that kind of act, I guess, I should say,
they claim to respect me and follow his, his views.
One of the principles that devontae me mentions quite often and he says that this was the way of the scholars,
the early scholars and also the later scholars.
He said that excuse should be given for the people of piety and righteousness. And if you know that someone is from what you know of him, he is a pious person he is righteous is trying to stick to the Quran and Sunnah. He said, Excuse me Excuse should be given to them, when they mistakenly fall into an innovation based on each jihad. And also their statements should be interpreted in the best possible manner.
So in other words, if you know someone, and what you know of him is good Danny, that He is someone who's trying to follow the Quran and Sunnah. And that is all that you know of him from his behavior from his actions from his teaching.
Then if this person makes a mistake,
falls into some kind of bid. And as we talked about before, just the fact that he has some kind of built up does not make him a marketer.
And yes, the fact that he has some kind of mistake and is this Jihad doesn't mean that all of a sudden he is a deviant.
He's from the radical groups and we have to boycott him and so forth.
And you should if you know that the person is a person of piety and righteousness, then you should give him excuse when he falls into a mistake based on
his he had because actually all of the people are human beings, all of them are going to make mistakes.
Emma Tamia says, we have to remember reminded of the job or the verse in the Quran, and watch or listen to what God has taught us to say that have been alleged to have hidden to a hidden in the thing that I've done.
And the prophet SAW Selim has told us, that Allah Subhana, WA tada said,
Allah subhanho, wa Taala, when when after reading this, after reading this verse of the Quran, the province of cinemas told us that Allah subhana wa tada says, I have done so, in other words, I have forgiven the Muslims, for their mistakes, and for their acts of forgetfulness.
So, and this is
one of the the principles that he mentioned that we should not
be so rigid that we cannot overlook the mistake of someone, if we if we know that he is overly pilot bias, and righteous and also, and this is the second aspect that he mentioned here is also very important point that when you interpret or try to understand what you said,
you should try to interpret in the best possible way.
In other words, don't try to look for what is wrong and try to attack and say, Oh, he said this, this means certain sentences. And based on that, start criticizing someone.
And in fact, that's one thing, if you read like, even Tamia statements about some of the early supers.
He said these early supers, they made many of them made statements that are pretty clearly going against the promise.
But even taymiyah, even these statements, he tried to go through them and say, Well, perhaps what he meant by this statement is not the way people understand it, but he might have meant such and such, which is consistent with what I was saying.
So in that way, even to me it was applying
the same principle
that he talked about in this passage.
The second point
that Emma Tamia stresses over and over again,
is that if then which
makes him mistaken as he had, he is not sinful.
The match dad makes a mistake. And as if he had is not simple as the process, Adams told us that if the hacker have a rule or a judge makes a decision.
If he is correct in his decision, he gets 202 rewards. And if he's mistaken in his decision, he gets wrong reward for the effort that he put into
what he might be wrong, he might be mistaken, but he is not sinful.
And so therefore, you don't treat him like a sinner
or a heretic or something of that nature.
Then the principle continues that even if you make some mistakes and matters, which are called Danny from the loss or from the basic the foundation,
whether or not the mistake that he makes is from the basic matters, or from the secondary issues.
And you should not consider him simple.
You should not consider him simple not to speak of declaring him a disbeliever or unable to or based on a mistake and he has.
And it was me in this passage, he gives many examples from the Sahaba. themselves.
The even taymiyah gave many examples from the Sahaba themselves in which they differ about issues of al Qaeda.
And they had different issue guys, but they never claimed that the other were sinners, or they never claimed about each other that there was the train or family or there are disbelievers or anything of that nature.
And if for example they just believed,
I mean they disagreed. The Sahaba disagreed. Concerning whether or not the prophet SAW Selim ever saw Allah subhana wa Taala in this life. And he when he went in the Mirage, did he actually see all this without or no. The Sahaba themself disagreed with him about disagree with each other. And this is even though this is an issue related to our data and related to what they call those rules, and even in these matters, someone might make HDR and make a mistake.
This does not mean that
He is committing
for the to the festival format, and then it's over.
Now, another point, that's also very important, because people go to, again, people go to both extremes on these issues.
He said, excusing the witch dad,
with respect to the mistake that he made overlooking the mistake that he made does not mean
accepting that mistake in the sense of applying it. And it does not mean the permissibility to follow him and his mistake. Instead, it is obligatory to refute
his opinion, if he's saying something that goes against what almost. And
so he's saying at the same time, and this is the balance again, that we're missing so often, if someone makes a mistake, and as he had you don't declare him a disbeliever or plastic or for malice.
But at the same time, that doesn't mean you just allow his mistake to go and continuing to increase and forward following and so forth.
So what's the issue itself, you take the mistake that he made, you tried to correct that mistake or