 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسانين إلى يوم الدين أما بعد نحن نشرح ونشرح المكتصر في أصول العقائد الدينية رتبع العلامة عبد الرحمن ابن الناس للسعدي ورحمه الله نحن نهاية الثلاثة الثلاثة أعطاني نحن سنذهب إلى الثالثة من الثلاثة من الثلاثة نعم الأسلو الثالث الإمان باليوم الآخري الأسلو الثالث يذهب إلى الثالثة الثالثة ويقوم بإمانه في اليوم الآخري في يوم القرار يجب أن يؤمن في يوم القرار وماذا هو يوم القرار يوم القرار هو ما يكون بعد الموت هذا الذي سيكون بعد الموت هذا الذي سيكون بعد الموت لذا لو شخص يسأل لك ماذا يعني في اليوم الآخري يعني ما يكون بعد الموت هذا الذي سيأخل في الموت لماذا وهذا سأسأل لماذا هو عبشغ عبد الرحمن وابلعبس ابلو تيمية رحمه الله في عقيدة الله الصطيحة وطبعا فقط ولماذا يجب أن يقوم بإمانه في اليوم الآخري في يوم القرار ولكن لم يقوم بإمانه في الموت لأن لم يقوم بإمانه في الموت لأن لأن الموت لا يمكن أحد وجحد لأن لا يوجد أحد who can actually be stubborn enough to disagree existence of death and argue against it فإن الناس جميع عن all type of people على اختلافه ملالهم different types of religion there is واني حالهم وامهم the different nations and different groups and different ideologies that people possess all and each and every one of them will believe that death is going to come to them but what is the issue that arises the reality and the issue between all of them is بما يقول بعده that which is going to take place after it and pay attention now what happens ما يقول بعد الموت that which happens after death is of two types the things that take place after death are two types there are two things that take place after death حيات which is known as حيات البرزخية and the last which is known as الحيات الأخيرة الحيات القيامة الحيات البرزخية is three things فتنة العقبر the second one is عداب القبري ونعيمه and the third one is النفق في الصور the blowing inside the trumpet then we have الحيات الأخيرة the belief of the hereafter which is after the برزخ and that is ten things البعث الحشر الشفاعة نشر صحف الحساب الشفاعة الشفاعة نشر صحف الحساب وزن الأعمال الحوض السراط القنطرة الجنة والنار البعث الرزاقشن الحشر الشفاعة النشر الصحف الحساب وزن الأعمال وزن الأعمال الحوض الشفاعة السراط الشفاعة القنطرة الشفاعة السراط قنطرة before they go to jannah والنار then last but not least الجنة والنار those are the ten things الحيات الأخيرة عداب القبري ونعيمه ونفخه there are two things that can actually nullify a person's belief of the day of judgment and that is if you actually say that it doesn't even exist once we die we're dead there's nothing after it and the second one is if you start distorting the meaning of the day of judgment and you start giving it different meanings and interpretations now so the author this is what he's talking about when he speaks about the last belief in the day of judgment فكلما جاء به الكتاب وصنة مما يكون بعد الموت فإنه من الإيمان باليوم الآخر so the sheikh says every single thing in which the Kitab and the Sunnah mention مما يكون بعد الموت that which will take place after death so it's all after death it's anything after death whether it's حيات البرزخية or حيات الآخر فإنه من الإيمان باليوم الآخر if it falls under believing in the day of judgment anything that takes place after death is called what الإيمان باليوم الآخر لأن النبي صلى الله عليه وسلم قامت قيامته if you die if you die and then sheikh gives examples هيك احوال البرزخ احوال البرزخ حيات البرزقية أنا زا سدر ثري things فتلة القبر انفخ في الصوري وأحوالي يوم القيامة أنا أسد 10 things البيت البيت والحشر والشفاعة ونشر صغر للحساب ووزل الأعمالي للحوض الصرار القنطرة وما فيها من الحساب والثواب والعقاب والشفاعة والميزان والصحف المأخوذة باليمين والشمال والصراط وأحوال الجنة والنار وأحوال أهلهم وأنواع ما أعد الله فيهما لأهلهم إجمالا وتفصيلا فكل ذلك داخل في الإيمان باليوم الآخر الميزان والسكايل والصحف والصحف المأخوذة والصحف المأخوذة باليمين والصراط وأحوال الجنة والنار في هذه العالم the people's foot being steadfast and strong on the Sirat the day of judgment is based upon how they are this dunya the way they are towards the prophet sallallahu alaihi sallam and the prophet sallallahu alaihi sallam الأسل الرابع مسألة الإيمان and the speech of the tongue they are both what قول القلبي the speech of the heart and قولوا الألسان and then we have عمل عمل is of two types as well عمل القلب and عمل الجوارح the actions of the heart and the actions of the limbs و that is what الإيمان بضعون وسطون الشعبة أعلاها قولوا لا إله لله the highest of them is قولوا لا إله لله قولوا لا إله لله is what قولوا القلب و قولوا الإسان so the قولوا القلب means التصديق الجازن it's not مجرد التصديق شاكول سام تعمل رشوطسة كتاب الإيمان some place even in his كتاب الإيمان he actually says it's not even التصديق الجازن شاكول إسلام إبنو تيميا رحم الله he said it is it's not just a mere it's a tasdik that's jazz that is with unwavering conviction so that's قولوا القلب so when a person says that has to be in his heart then what is it قولوا الإسان which is the note of the shahadateen the pronunciation of the word the utterance of it unless of course he's mute but what not those are the exceptions but generally the person has to say the shahadateen are you with me which is قولوا قولوا الإسان أعلاها قولوا لا إله إلا الله so we have that what do we have here we have قولوا القلب and قولوا الإسان then we need what the two remaining of عمل عمل القلب and we need عمل الجوالح the professor of speech إمارطة الأداء على الطريق removing harm from the path that's عمل الجوالح the actions of the limb والحياة the shyness is a شعبة من شعب الإيمان and shyness is a branch from the branches of an iman and this is what عمل القلب it's the actions of the heart it's the actions of the heart it's the actions of the heart even these four that I mentioned قولوا القلب قولوا الإسان عمل القلب and عمل الجوالح all four of them is found in this hadith of the prophet عليه الصلاة والسلام the hadith in Sahih Al-Bukhari Al-Muslim so that's the first thing we need to know which is الإيمان is what قولوا وعمل that's أهل السنة the pain they hold إجماعات الكنسنس have been brought by God شرح السنة he brings the consensus of Imam Al-Shafiq and of course it's present in the Kitab it's present in the Kitab and the Surah the second thing that the person needs to understand the issue of الإيمان is يزيدوا بطاعة وينقصوا بالمعصية that the iman increases with what that the iman increases and it decreases it increases with obedience and it decreases with disobedience so you see that you need to pay attention to this so the first point that you have to know about the issue of الإيمان is what إيمان قولوا وعمل that the iman is cold and it is action is speech the second part which you need to know about the iman is what pay attention is that the iman increases with obedience and it decreases وعلم جمعوا لكم فخشوا فزادهم إيماناً الله سيزأو صوت الذين يذكرون الله قياماً وقعوداً وعلا جنوباً ويتفكرون في خلالات السماوات اللذين يذكرون الله سيز الذين إذا قالوا تعالى أستيبنة الله طبعتاً إذا ذكروا الله وجنات خلوبهم وإذا توليت عليه اياتو وزادتهم إيماناً وعلى رب يميتو اذكرون when the recitation of the verse of Allah is done the iman increases also Allah says ويزداد الليلة آمنه إيمانه ويزداد الليلة آمنه إيمانه إذا there are many verses in the Quran which prove that the iman increases and there are many evidences also that show the iman decreases from the evidences that show that the iman decreases is the Prophet ﷺ statement where he said to the women ما رأيتوا I have never seen من قصات عقلين وديينين I have never seen the Prophet ﷺ anyone more deficient in intelligence and religion than you meaning the women نعم أدها بلدي لبين من إحدى كنا I have not seen the Prophet ﷺ anyone who is more who is more deficient in intelligence and also in religion than you but then look at the Prophet ﷺ after that أسخص سنسيبو من إيمان who is sensible and he is cautious who is protecting himself he is making sure that he is sensible and everything could be led astray by one of those women he can actually persuade him and convince him into something نعم but this hadith what did it show us ما رأيتوا من قصات عقلين وديين the deen here is actually the iman increases and the Prophet ﷺ explained what it is is that when one of them is on her menstruation when she is on her menstruation her iman decreases and this is what happens to many of the sisters while they are on their menstruation the iman actually decreases so the iman decreases also there is hadith of the Prophet ﷺ عليه الصلاة والسلام مرأى منكم مكرن فليغيره بيدي فإن لم يستطر فبنساني فإن لم يستطر فبقلبه ودالك أضع عفوا الإيمان ودالك أضع عفوا الإيمان and that's the lowest of iman ودالك أضع that's the weakest of iman إذا إذا إيمان يصبح قوية ويمان يصبح قوية ويمان يصبح قوية so that's the second thing that we believe of the issue of iman so the first one was الإيمان القولون وعمل the second one is the third thing which we need to believe is جوازو الاستثناء the permissibility of exception في الإيماني لا بعت إيماني أصله this is important جوازو الاستثناء that when you believe a person says أنا مؤمنون إن شاء الله that's an istithnاء I am a believer إن شاء الله if Allah wills but pay attention to this that doesn't mean when you say أنا مؤمنون أنا مؤمنون إن شاء الله when you say that it does not mean the asal of the iman that you're talking about so let me break this down the permissibility of using the استثناء according to Aima to Sunnah and the Ulama of the Sunnah they actually meant three reasons are you there? they meant three reasons why you can't say you say you say أنا مؤمنون إن شاء الله and if you say other than that then you're wrong are you with me? pay attention to this the first one is that when you say أنا مؤمنون إن شاء الله is referring to كمال الإيمان it's referring to the kamal of the iman it means that you're not able to come with every جميع الطاعات every act of obedience every speech of obedience you're not able to come with it and you're not also what you're not also able to leave off جميع المناهي you're not also able to leave off the جميع النواهي the things that you're prohibited from you're also not able to leave off the what جميع النواهي all the things that you're prohibited from you're not able to do that so when you say أنا مؤمنون إن شاء الله the reason why you're saying that is because there are some طاعات which you haven't come with and there are also some things you're prohibited from you're falling it fell into so you're referring to the كمال واجب of the iman but you're not referring to what you're not referring to absolutely iman the second one is that القبول عند الله even the act that you do do you don't know if it's accepted by Allah and Allah says in the Quran إنما يتقبلوا الله من المتقيد that Allah accepts from those who are from those who are pious so when you're saying أنا مؤمنون إن شاء الله you're referring to the acceptance of this action of iman from you does that make sense this act of iman that you're coming with you're talking about it from the angle of acceptance نعم number three which is خوفا من تسكيرت النفس you're actually scared of what you're actually scared of your تسكيرت النفس praising yourself you're actually scared of praising yourself and الله تبارك وتعالى سنة القرآن فلا تزكوا أنفسكم هو أعلموا بمن التقا do not praise yourself فلا تزكوا أنفسكم don't praise yourself هو أعلموا بمن التقا الله knows the one who is pious from amongst you and then these three points are وقال السنة والجباع speak about when they're talking about the issue of an al-iman the first point they're talking about is al-imanو قول العمل the second one is يزيدو بطاعة وينقصوا بالمحصية and the third thing they're talking about جواز الاستثنائي جواز الاستثنائي في الإيمان لا بأعتباره أصليه once we've understood that إن شاء الله تعالى we can then go into what the sheikh say اللحمه و الله و تعالى so we're going to put all of his speech إن شاء الله تعالى in the right right heading of all of that إن شاء الله تعالى نعم فأهل السنة يعتقدون ما جاء به الكتاب والسنة أهل السنة والجباع they believe everything that has come in the كتابة والسنة we believe every single thing the Quran and the sunnah has come we believe it نعم من أن الإيمان هو تصديق القلب that the iman is what تصديق القلب the belief of the heart نعم المتضمن لأعمال الجوارح that which consists of it so if you have تصديق القلب تصديق which is in your heart and as I said to you before ليس هو تصديق المجرد it is not just a mere belief it is a belief which is التصديق الجازم it is a tasdik which is with certainty it's a tasdik which is with certainty so we don't want to have we don't want somebody to have a tasdik عارض it has to be tasdik which is jazim it has to be majzumat وليهذا الشيخ الإسلامي منوتيميا أبن عباسي منوتيميا إليه كتابة الإيمان he spoke about this in more details and he mentioned the issue the concept of the مرجأة who went short on this issue رحمه الله نعم فيقولون الإيمان الإيمان اعتقادات القلوب وعمالها so أهل السولة والجماعة what did they believe and what did they say فيقولون who are the ones who is referring to here is referring to أهل السولة والجماعة they say الإيمان اعتقادات that the iman is belief of the heart وعمالها and its actions so it's not just a mere belief it also it also shows on the limbs نعم and on the person's actions نعم وعمال الجوارح وأكوال اللسان وأنها كلها من الإيمان so أعمال الجوارح أكوال اللسان أعتقادات القلوب all of them are what we already spoke about it we have many types that we categorize into four قول القلب قول اللسان عمل القلب وعمل الجوارح basically all four of those are under the iman they are what شعب من شعب الإيمان they are branched from the branches of the iman نعم so pay attention are you with me brothers anyone who completes them completes what the ones that are internal and the ones that are external then what would happen to him فقد أكمل الإيمان he completes his iman so basically pay attention if you complete your قول القلب إذا قول القلب وقول اللسان عمل القلب وعمل الجوارح each and everyone then your iman is complete ظاهرا وباطرا إنتاني للإكسان نعم فقد أكمل الإيمان ومن انتقص شيئا منها فقد انتقص من إيمانه وهذه الأمور بضعون وسبعون شعبة so the sheikh says رحمه الله ومن انتقص شيئا منها if any one of those قول القلب قول اللسان عمل القلب عمل الجوارح whichever of those decreases فقد انتقص من إيمانه إذا إيباس إيمان decreases with it وهذه الأمور بضعون وسبعون شعبة أيضا and all of them are what they are بضعون وسبعون شعبة they are of branches نعم but remember some of them are أصن if you leave it you leave the religion and some of them if you leave it you're not necessarily a what you're not a kafir نعم أعلاها قولوا لا إله إلا الله وأدناها إيمان إيماطات والأذاء عن الطريق والحياء شعبة من الإيمان This is the hadith that we mentioned which is in صحيحين صحيح البخاري المسلم من حديث أمي غوريرا from the noble companion أبو غوريرا and that shows us that the إيمان is of three types شعبة قلبية شعبة لسانية شعبة عملية نعم ويرتبون على هذا الأصل أن الناس في الإيمان درجات مقربون مقربون وأصحاب يمين وظالمون لأنفسهم بحسب مقاماتهم بحسب مقاماتهم بحسب مقاماتهم من الدين والإيمان الشيخ رحمه الله يكفي شيء هنا which is that the people the people in إيمان they are of درجات they are of levels and they are of different statuses they are all they are of all one level they are different and they differ from one person to another the first one is مقربون أن أصحاب يمين أن نضالموا لأنفسهم and the sheikh expands on it most of which we can see it very soon إن شاء الله تعالى what he means by each one نعم وأنه يزيد وينقص فمن فعل محرما أو ترك واجب نقص إيمانه الواجب ما لم يتب إلى الله so here the sheikh is telling you that the iman increases but what's the thing that increases the iman and also the iman decreases are you there and what is it that decreases it disobedience are you there pay attention are you there the iman decreases in the obedience of shaitan it decreases when the person obeys shaitan and it increases when the person obeys الرحمن الله تعالى so it's important that a person knows that what's causing your iman to decrease is either you're leaving a command that you were told to come with or you're falling into a prohibition which you were told to stay away from صح that is what brings the person the iman to decrease and the opposite is what makes it increase if you follow a command you were told to follow and you stay away from a prohibition you were told to stay away from then your iman increases and the person's iman it increases on that و لذلك أهل السنة والجماعة here is where the موقع النزاة this is where أهل السنة والجماعة are arguing with the deviated groups the deviated groups to them the iman is one thing it's a جزء لا يتزع it's one compound it doesn't move for them every part of it is an أصل whether it be the موقع or whether it be the خوارج pay attention that's why the موقع didn't want to bring the action into the iman because they believe that this is what the iman is and all of this is an أصل does that make sense all of this is a what it's a fundamental foundation as for the خوارج they did the same they put the actions in and they made every part of the action an أصل does that make sense أهل السنة والجماعة what did they say and this I'm saying this is a statement said by محمد نصر المروز إنس كتاب تعظيم و قدر الصلاة و سوء ألمان بيبنو منده say this in his kitab هه إنس كتاب كتاب الإيمان إبنو منده محمد نصر المروز إنس كتاب تعظيم و قدر الصلاة إبنو راجب الحمب من which he explained كتاب صحيح البقاري ابنو راجب الحمب Proc pillow هذا ما يقوله . أهل السنة هذا ما يقوله . الإيمان قول وعمل أن الإيمان قول وعمل إلا أنه أصل وفرع أنه يوجد أصل وأنه يوجد فرع . سبراج . دعوا أتفاق هذا . هذا مهم أهل السنة و الجماعة قد يتكلم في هذا الموضوع . ما هو أن الإيمان يوجد فرع وأنه يوجد فرع . once a person says this . أن الإيمان يوجد فرع وأن الإيمان يوجد فرع . ومنه يقول هذا . فقد خرأ من الإرجائي والخوارد برمتها . هذا المنزل يوجد خوارد وانه يوجد فرع وانه يوجد فرع لأنه يوجد فرع وان الخوارد لا يؤمن أن الإيمان يوجد أصل وفرع . لا يؤمن ذلك هل هذا ؟ أن السنة والجماعة . أولا يؤمن ذلك . لذا أتفاق معي هذا is why they believe that the imani increases and decreases that's why they believe that the imani increases and decreases because for them is what if it was all an asal when it decreases or when it nullify it will nullify it will nullify صحيح whereas the خوارد they believe it's either there or it's not there the مرجع I believe it's there or it's not there and the سنة والجماعة I believe it can be there but it can be weak and deficient نعم صحيح ويرتبون على هذا الأصل أن الناسة ثلاثة أقصال لذا الناس يوجد ثلاثة now he's going to break it down for us the first kiss the first kiss the first kiss the first kiss is what the first type is what this is the one who came with the right of iman all of it and this is a true believer فهو المؤمن حقه he's a true believer he's a true he's a true believer this is the second kiss the second type of people is the one who left the iman in totality this is the opposite to the first one and that is the kafir the one who disbelieves ومنهم فيه إيمان وكفر أو إيمان ونفاق أو خير وشر ففيه من ولاية الله من ولاية الله من ولاية الله واستحقاقه لكرامته بحسب ما معه من الإيمان وفيه من عداوات الله من عداوة الله وفيه من عداوة الله واستحقاقه لإعقوبة الله بحسب ما ضيعه من الإيمان فالشيخ رحمه الله يجب أن يذهب إلى الثلاثة جميع الناس و this is very powerful that is, is it possible that a person can be a mu'min and a kafiro at the same time? نعم نعم a person can be a mu'min and a kafiro both of them can be present in him that's what the sheikh says و منهم من فيه إيمان إيمان is present in him و كفر is present in him إيمان is present in him نفاق is present in him خير is present in him شر is present in him ففيه like in pay attention what the sheikh means that the إيمان is present in him is that the أصل الإيمان he has he can't have أصل الإيمان and أصل الكفر it's impossible أن نقضان لا يجتمع أيها did we not say right now that the إيمان is of شعب branches are you there brothers are you with me are we focusing here what did we say that the إيمان is what branches did we say that the prophet said that الإيمان بضع و ستون شعبة أعلاها قولوا لا إله إلا الله وأدلها إماطط الأدى على الطريق والحياق الشعب الشعب the prophet said this شعبة so what do we learn that the إيمان is of branches شعب branches is all of the branches foundation are they also branches are they also roots إذن سماء أصل سماء فرع does kufr have branches نعم just like إيمان has branches kufr also has branches some of the branches of kufr is أكبر and some of it is what is kufr أصغر are you with me pay attention so a person إذا if he comes with أصل الإيمان إذا and he comes with something which الله تبارك و تعالى prohibited him from he has come with شعبة من شعب الكفر that's what the prophet when he said سباب المسلم فصوق و قتاله كفر killing a Muslim is a branch from the branches of kufr it's شعبة من شعب الكفر صح so when a Muslim goes and kills another Muslim we can say to him إيمان و كفر إيمان is in the sense where he's got أصل الإيمان is still there but he has come with a branch from the branches of كفر which is قتل killing the prophet said so this is a branch of branches does that make sense but it's not that أصل الإيمان and أصل الكفر are both present in him the same is إيمان و نفاق does that mean it doesn't mean he's got أصل الإيمان and he also has أصل الإيمان now it doesn't mean that the prophet is talking about here is what the nifak which is not عاقتي the nifak which is عملي this is what the sheikh is referring to so the person can be what the prophet when did he say علامة المنافق ثلاث إذا حدث كديد و إذا وعد أقل و إذا تمنى خال صح what do we say with him شعبا من شعب النفاق he's got a branch from the branches of نفاق so what is he at the same time he's a mu'min so he's got إيمان with him and he's got نفاق with him صح we also say he's got خيل with him and he's also got شر with him does that make sense that's what نشيخ means pay attention to this ففيه من ولاية الله و استحقائي لكرامة بحسب ما معه does he have what أصول الإيمان that أصول الإيمان makes me give him ولاية he has rights on me as a Wali as a Muslim I have to give him ولاية because he's a mu'min he's not a disbeliever ففيه من ولاية الله you give him ولاية brotherly love واستحقائي لكرامة and also deserving to be honored بحسب ما معه من الإيمان based on the الإيمان which he has with him وفيه من عداوة الله and also you have hate for him as well واستحقائي لعقوبة الله بحسب ما أضيعه من الإيمان because of that because of the إيمان which he has forsaken in other words الشعب of كفر which is with him or the شعب of نفاق that's with him that part I dishate him dislike him for it صح so now what do we learn brothers I don't hate the person who is doing it عوذ بالله عوذ بالله you hate him the prophet صلى الله عليه وسلم he said أو ثقعورة الإيمان الحب في الله والبغب في الله I love and I hate for the sake of الله I love a person for the sake of الله and I hate somebody for the sake of الله do you see so when you're loving a person you're loving them are you there now look at this somebody's إيمان is very weak and it's little their love for them is going to be what little a person has a Mashallah his إيمان is strong and it's powerful his love and it's going to be more right صحيح and the hate is going to be little all of that is in correlation and it is in in accordance to the person's إيمان that's with him and the may have now the question arises which is if that person pay attention he has in a fact and he has إيمان and he has إيمان present the same time what do we how do we address him how do we refer to him and how do we speak about him go to the كتاب تيسير عزيز الحميد which is الشرح كتاب توحيد كتاب كتاب الإيمان by by by by by by by by by said by by comes , above shop about by houses I men like يجب أن يكون هناك خطأة في هذا السؤال عندما يكتب لكتب عقيد فتحاوية يكتب أن الخلاف بين أهل الحديث والسنة مع أحنافة الحنافية هو خلاف اللفظي خلاف صوري أنه ليست خلاف حقيقي ليس إنه إنه معي أخي كيف يمكن أن يكون هناك خلاف الذي يكون حقيقي لماذا يمكن أن يكون هناك خلاف الذي يكون لترون في التعليقات أنهم لا يكنوا أفهم إيمان يزيدو وينقصوا هل تخبروني أخي لا أفهم إيمان يزيدو بالطاعة وينقصوا بالمعصية هل تخبروني أخي حسنا نفتح عن ثلاثة أشياء التي يزيدو إيمان أخي أشياء التي يفتح عنها الأمانو قولو لنا عمل يزيدو بالطاعة وينقصوا بالمعصية ويخبروني عن جوازل استثلائي في الإيماني لا بعتماني أصري وليس أصل للك أي أحد who يجب أن يكون هناك خلاف حقيقي فهي يأتي مع خلاف حقيقي يأتي مع خلال خوارج أو خلال معتزلة أو خلال مرجع هذا خلاف يصبح حقيقي ليست خلاف لفضي لذلك إبنة بالعز الحالي في رحمه الله في ذلك خلاف لفضي ليست خلاف حقيقي لذلك فقهاء الحلافية أن مرجع في الإيمان أن مرجع في الإشهر الإيمان نعم هذا يخبر هناك خلال أشياء سليماني بنا عبدالله بنا محمد بنا عبدالله who is the grandson of sheikh al-Islam who I said was the first man who explained Kitab al-Tawheed his Kitab is called يسير عزيز الحميد are you with me brothers and was killed by the way unjustly he was actually shot by the Egyptian leader Al-Basha but he didn't finish the shahrح of Kitab al-Tawheed سليماني بنا عبدالله محمد بنا عبدالله but his cousin did his cousin whose name is عبدالله حسن he actually finished a book and when did he call it he called it فتح المجيد في شرح Kitab al-Tawheed and his one is the one that people stand over and they study and he could be said that it's the best one since it's complete whereas this one is not complete يسير عزيز الحميد is incomplete if it was complete it would have been the best it would have been the best and as فتح المجيد as I said it's a summary of يسير عزيز الحميد of course he finished his book anyways the point that is this person who has ايمان and كفر or ايمان and نفاق how should we address him should we call him a mu'min should we call him a kafir there are two ways of addressing that person the first way of addressing that person is you can say he's a Muslim and he's not a mu'min صحيح based on the concept which is what based on the concept which is are you with me brothers the levels are three مسلم and then mu'min if you go stronger you become a mu'min and when you go stronger you become a محسن at the beginning once you start becoming a mu'min and then you go احسن some good they said because he has ايمان و كفر he's not referred to as a mu'min and that's the stage below ايمان very good the second group of scholars what they said was مؤمن بايمانه فاسق بكبيرة they said that he's a mu'min ايمان that's with him he's a fasq because of the كبيرة and the sins that he has or the kufr which he has come with or that he has with him are you with me brothers are you there brothers this of course is referring to كمال هو الواجب نعم و يرتبون على هذا الأصل العظيم ان كبائر الذنوب والصغائرها والصغائرها التي لا تصل بصاحبها الى الكفر تنقص ايمان العبد من غير ان تخرج ان تخرجه من دائرة الاسلام ولا يخرد في نار جهنم فالشيخ رحمه الله اهل السنة والجماعة اذا كان شخص يأتي with a major sin يأتي with a major sin and also the minor sins that does not reach kufr it does not what it doesn't reach kufr it doesn't reach kufr this we will say to him it weakens and it reduces his iman but it doesn't nullify his iman it does not take him out of the دائرة الاسلامي from the fold of al-islam and it doesn't entail or does not make him go into the hellfire forever اهل السنة والجماعة in other words he is speaking about a concept which is known as مرتكب الكبيرة صحيح مرتكب الكبيرة the issue of مرتكب الكبيرة is a person who comes with major sins what is his situation اهل السنة والجماعة they said he is what مرتكب الكبيرة صحيح اهل السنة والجماعة are you with me the مرجئة they said he is complete his iman is complete they said لا يضر ذنبن a sin does not harm with iman right what do anything to him that's where the part that the مرجئة took then the khawarij came they stripped Islam from him and they took him out of the fold of al-islam and they took him to كفر and they said he is going to stay in hellfire forever are you with me brothers then the معتزلة came and the معتزلة said something they said he is not a mu'min and he is not a kafir he is a manzila to baylan manzila so they differ with the khawarij in the حكم الدنيوي the worldly in the dunya they don't want to the khawarij will call it a kafir the mu'tazila will not call it a kafir the mu'tazila will not call it a kafir but they both come together in what the day of judgment because the mu'tazila he believes the day of judgment that persons in hellfire forever right so the khilaf between the mu'tazila and the khawarij in this issue is a khilaf because the khilaf doesn't have no thumbara it doesn't have a whether you call him a kafir or not where is he in hellfire where is he in the day of judgment forever it doesn't matter عرفتم whereas أعلى السولة والجماعة مسلم كما مؤمنه بإيمانه فاسقهم بكبيرته that's what أهل السولة والجماعة so the group which are theapps they have become misguided from the straight path and the khawarij the khawarij they also have what become misguided from the straight path and so the mu'tazila they have not been able to deal with that و يجب أن يأخذوا دمعه و تزيله أهل السلط والجبعة أتمنى أن يأخذونه نعم ، يأخذون دمعه إن شاء الله الشيخ يزعله بأجل أنه يتجمعه و يتجمعه و يتجمعه أي شيء which I have said that was wrong انه يعمل بأسرار يأخذونه إن شاء الله يحصل على أجل منه سبحانك الله و بحمدك أشد أن لا إله إلا الله أستغفيرو كواتوب إلي