 تبطه آدك الأيام فت هنا الشيخ رحمه الله يفهم عن ماته known as إقامة الحجة the proof has to be established on the people which is a matter which is a matter that the scholars they speak about a lot which is called العذرو بالجهلي can ignorance can ignorance be an excuse from place and a person on تكفير and etc إن شاء الله و تعالى first of all we need to understand نسقها عيدة نسقها عيدة needs to be memorized طالب العلم has to have principles where he comes back to in order for the matter to know what have إضراب it doesn't contradict for him and that the student of knowledge is not just speaking because فولان and علان said it but his answer on this issue is based upon what the علامة said and on قواعد which the scholars have picked up from which are قواعد رصينة or else you're going to be a person when a scholar says something you just follow that scholar because you like him okay so this is the قاعدة which you need to remember which is أن الجهلة ignorance is what عذر شرعي it's a legislational excuse the شريعة made an excuse فليس ذلك على إطلاقي and that is not unrestricted إجنرس is an excuse that the شريعة are placed yes but it's not unrestricted it's restricted so what is it restricted to what is it that we have to observe here insha'Allah and then I mention what we need to look at number one what we need to look at is نوعية المسائل we need to look at the type of matter is it وضوحة أو خفاء is the matter something apparent everyone knows it or is it from those detailed matters which needs a very it needs a very good look so we look at the issue that we have in hand and based on the issue that we have in hand the issue changes and it differs الإمام الشافع رحمه الله الإمام الشافع as ابن حجر بروت إمام الشافع he said explaining this issue he said لله أسماء وصفات Allah has names and Allah has attributes لا يسعو أحداً it is not permissible for anybody to reject it الله has names and Allah has what attributes it is not permissible for anybody to reject Allah's names and attributes this is توحيد توحيد الأسماء وصفات ومن خالف anyone who goes against it بعد ثبوت الحجة after the proof is established on him فقد كفاره he is a disbeliever وأما قبل قيام الحجة as for before the evidence is placed on him فإنه يعذرو بالجهلي ignorance would be made an excuse for him why because the Sheikh الإمام الشافع he is looking at the matter he is looking at the matter that is in hand which is what لأن because علم ذلك because the knowledge of this matter which is لا يدرك بالعكب a person cannot comprehend it with their logic ولا الراوية والفكري a person cannot come to a conclusion regarding this issue by what? by observation by taking it easy some of the Nus'aq says الرؤية that's the correct way some say روية but the rouya seems right by looking by observing it doesn't come around like that هاية فنثبتوا هذه السفات we have found these characteristics for Allah وننفي عنه التشبي and we negate from him any resemblance كما نفع عن نفسه the way Allah negated it from himself فقال سبحانه الله says ليس كمثليه شي there is nothing like him سبحانه وتعالى so based on this right now based on what الإمام الشافع إمام الشافع he said that this matter we give عذور بالجهل why? because it's a matter which is خفي it's a matter which is خفي it requires علم and it's from the المسائل الدقيقة الخفي so when you talk about this issue العذور بالجهل you need to observe this issue or you will fall into what? you will fall into incorrect understanding very good محمد بن عبد الوهاب also said at that first point which is to look at the matter whether it's apparent or not the first point محمد بن عبد الوهاب رحمه الله he said إن الشخص المعين a specific person إذا قام if it occurs from him ما يجبوا الكفراء if it occurs from him that which necessitates كفر that which necessitates كفر if it comes from him فإنه لا يحكم بكفره he is not كفر is not put in him حتى تقوم عليه الحجة until the proof is established on him حتى until what? حتى تقوم عليه الحجة until the proof is established حتى until the proof is established on him التي يقفر تاريكوها in which the person who leaves it becomes a kafر until the proof is established on him وهذا قاية تنشن under line this وهذا في المسائل الخفية that is in matters which are hidden التي قد يخفى دليلها على بعض الناس which it is evidence is hidden from some people pay attention رحمه الله it needs understanding what he means وأما ما يقع منهم في المسائل الظاهرة الجلية as for if a person he falls in a matter which is kafر but it's مسائل الظاهرة الجلية apparent it's open it's one of those famous matters او ما يعلم or that which is known out of what ديني بالضرورة or it's known out of the religion by way of necessity فهذا لا يتوقف في تكفيل قائله رحمه الله we do not will hold from placing takfir on that person this matter is wawah that Allah is the only one you prostrate to Allah is the only one you do ibadah for this matter is معلومة من ديني بالضرورة it is known out of necessity from the religion or it's from the مسائل which are what مسائل which are الظاهرة that our apparent al-jaliyah good رحمه الله and رحمه الله with them the next thing that we need to observe as well is that حال الجاهل the situation pertaining to the person who is ignorant and his characteristics what does that mean? it means that the people تتفاوت قوة قوة وضعفة the people they differ in terms of strength and ability they do in terms of the comprehension of information they differ but not everyone is the same as the other person we need to observe that and it has to be what? it has to be looked into شاقو الإسام إبنوتيم he said a speech talking about that matter إبنوتيم رحمه الله he said لا يكفر العلماء من يستحل شيء من المحرمات لا يكفر العلماء he said they said the scholars they don't do تكفير on a person who makes حلال شيء من المحرمات something that's from the prohibiting the علمات don't make the fear of a person like which person? لقور بأهده بالإسلام because he newly entered Islam they observed his situation his characteristics or what he is is that he just entered Islam and he's making حلال for himself something which is what? it is haram he's making حلال for himself something which is حرام and why is he doing that لقور بأهده بالإسلام he is new to Islam only نشأتي ببادية بعيدة or he grew up in an outside a badia means an open livestock lifestyle and he doesn't live amongst the people of knowledge فإن حكم الكفر لا يكون إلا بعد بلوغ الرسالة that individual كفر is not placed on him until the proof is established on him وكثير من هؤلاء and a lot of those people قد لا يكون قد بلغتهم نصوص a lot of those people the evidences didn't reach them المخالفة لما يراه opposing what he sees he's never seen an evidence that goes against what he's doing و لا يعلم أن الرسولة بعيدة بيدالي and he doesn't even know that the messenger was sent for this matter so he's new to Islam so this individual what it is obligatory that we distinguish that person and we see what type of person he is he just entered Islam we what but here we have to realize something if a person he hasn't heard this issue before okay he's unable to gain that knowledge he hasn't got it okay or he can't comprehend it the scholars they divide it into a person who is جاهل is ignorant and he doesn't have the ability to seek knowledge okay he's unable to to understand the scholars they categorize it into two types a person who is جاهل who is unable to seek knowledge and to understand it and he loves guidance he's really in love of guidance and he loves the truth wherever it comes to him he will take it okay but he's unable to the scholars they say that person is exclusive for his ignorance and the evidence didn't reach him he didn't hear anybody to explain to him he's a person who's a good hearted person evidence didn't come to him regarding this issue now he's in that place that no one is talking to the call into it the second one is الجاهل he's ignorant he's unable to gain knowledge and he's also unable to understand it he's unable to but he doesn't even want to he doesn't even want to gain it there's no drive or anything rather he goes against it and he's pleased with his ignorance and his own affairs he's happy with it he will like the way he is his nefs doesn't push him to wanting to go out of his way and trying to gain it this individual his situation is not like the previous one because they're different those two the third thing that we look into إن شاء الله تعالى is the situation or the bay of the person we look at the persons be at that they live in the lifestyle and the atmosphere and the environment that they live in we distinguish between what we distinguish between the places and the time where knowledge had spread and in the places and the time where knowledge is low the scholars will look at it he lives in a society and a place where it's the prophet صلى الله عليه وسلم دعوة is absent from there he lives in Amazon forest for example this individual is different ولي ذلك الشيخ الإسلامي تيمي رحمه الله he said about that individual he said إن الأمكينة التي تفتر فيها النبوة لا يكون حكم من خفية عليه آثار النبوة حتى أنكر ما جاءت به خطأا كما يكون حكمه في الأمكينة والأزمنة التي ظهرت فيها آثار النبوة الشيخ الإسلامي تيمي says the places where they're prophetic بيقول الله محمد صلى الله عليه وسلم is hidden and is not there no one has reached them they live in a place where Islam, Muslim they've never heard of it they don't know anything of it and they they're upon the way that they are الشيخ الإسلامي تيمي رحمه الله he said the ruling pertaining to that and the place and the time where knowledge has spread and the prophetic message has reached them يفرق استستموش between them أني إبن سد رحمه الله تعالى وكثير من الناس قد ينشأ في الأمكينة والأزمنة التي يندرس فيها كثير من علوم النبوات حتى لا يبقى من يبلغ ما باعث الله به رسوله من الكتاب والحكمة فلا يعلم كثيرا من ما باعث من ما يبعث الله به رسوله ولا يكون هناك من يبلغه ذلك ومثل هذا لا يكون ولي هذا التفق الأئمة على أن من نشأ ببادية باعيدة عن أهل العلم والإيمان وكان حديث العهد بالإسلام فأنكر شيئا من هذه الأحكام الظاهرة المتواترة فإنه لا يحكم بكفره حتى يعرف ما جاء به الرسوله صلى الله عليه وسلم شغولي سام تيمي يقول الكثير من الناس يجب أن يكون هناك مكان أو موقع وإسلام يتبقى وإنه يتبقى وكثيرا من المعرفة شغولي سام فهي تبقى حتى لا يبقى من يبلغ ونحن لا يكون هناك شغولي لمن يتبقى من قراءة كتاب أنه حكمة ومثلهم فلا يعلم كثير من ما يبعث الله به رسوله ولا يكون هناك شغولي ذلك لا ي conoوا المقرب لا يعلم ماذا المقرب لا يعلم المحديث لا يمكنهم تخفيني ونحن لا يكون هناك لتبقى هذه الأشياء أو أخبرها لتبقى ثم يقول وما هذا لن يكون هناك شغولي لن يقفره فهي يقول وليها تفق الأئمة أن العلماء are unanimously in agreement that anybody who is born in a badia a place which is outside where the علماء and the people of knowledge are بعيدة عن أهل العلم والإيمان from the scholars and the people of إيمان وكان حديث أهدي بالإسلام فأنكر شيء and he is immune to Islam and he rejects he rejects what? a matter from the religion that is brought to him and he just rejects which is this matter even though if another person did he would have been referred to as a kathir this one wouldn't be why? because he has to be made a kfir حتى يعرف ما جاء به الرسول so why is that? because of the places acting as no one to teach him okay the issue that finally we are going to have to look at as well which is the fourth issue is من حيث التسمية والعقوبة in terms of the name that we give him and in terms of the punishment and I am going to conclude this issue إن شاء الله يتعالى because there is a lot of issues that can be said and the issue of if a person is متلبس بالشرك a person he is falling into a shirk شرك أكبر he is prostrating to an idol or a wali or a صاحب قبر a person in a grave what is the name in which we give this person this person is a مشرك ولو نطق بالشهادة even if he says a shahada thing وقت سجودي when he is doing this وعاقل أنه أتا ما ينقظ ما ينقظو قوله he came with something that would nullify the statement that he just said he is a مشرك وليساقه الإسامي بن تيميا رحمه الله سلام the name is the name of the shirk is what? is his we are going to call him a mushرك as for the عقوبة the punishment of Allah the day of judgment الله might forgive him سبحانه وتعالى for ignorance فالله تبارك وتعالى he may forgive him for what? ignorance الله might سبحانه وتعالى and say that you have an excuse as ignorance the punishment may differ as for the name مشرك doesn't go we give that name to him he is a mushرك وأنه عامله معاملة المشركين and we deal with him the way we deal with the مشركين شاقه الإسامي بن تيميا رحمه الله يسر واسم المشركي the name mushرك يثبتوا أن هذه الأسماء مقدم عليها وكذا اسم الجاهل والجاهلية يقالوا جاهلية وجاهلا قبل مجيئ الرسول وأما التعذيب فلا يبن تيميا مانشس sorry sorry sorry I mixed a couple of words of his I mixed a line he said واسم المشركي قبل واسم المشركي ثبت قبل الرسالة فإنه يشرك بربه ويعدل به ويجعل معه آلهة أخرى ويجعل له أندادا قبل الرسول ويثبت أن هذه الأسماء مقدم عليها وكذا لك اسم الجاهل والجاهلية يقالوا جاهلية وجاهلا قبل مجيئ الرسول وأما التعذيب فلا يبن تيميا يزاكل برايسان the name mushرك the title mushرك it's a fan for him even before the message of Islam امر القيس عن طرب من الشد اولى الكفار مشركين even before the prophet Muhammad came even before Muhammad SAW they're mushركين they're referred to as mushركين you see شيغو الإسام التايمة we also refer to them as what أهل الجاهلية جاهلية you're saying because they're ignorant but they're mushركين good before the prophet came to them good so here شيغو الإسام التايمة he said أما التعذيب فلا as for the punishment as for عذاب فلا no it's between them and Allah Allah may look at them as أهل فترة أسما سألوا أخر أما كفار النوع رحم الله he said the same أما الجاهلية فما كان قبل النبوة يسمي بذلك لكثرة جهالة the Ahlul Jahlia he said they are before the prophet SAW before the prophet came into or he came into سمو بذلك the reason why they were called الجاهلية is because لكثرة جهالاته because the ignorance was excessive when it was too much and there are many evidences that a person can be given that height to mushرك and kufr even that the even that the ignorance is there where is the ayah in the Quran وإن أحد من المسركين استجارك فأجره حتى يسمع كلام الله ثم أبلوه مأمله ذلك بأنهم قوم وإن أحد من المسركين if one of the mushriks and the pagans come to you وإن أحد من المسركين استجارك فأجره give him shelter bring him in it he asks you for shelter he says keep me home فأجره حتى يسمع كلام الله and tell you here is the wazab of Allah ثم أبلغه مأمله ذلك بأنهم Allah says the reason is because they are there are people who don't know but Allah says وإن أحد من المسركين you see بوصول الله تبارك وتعالى سنة لأية لم يكن الذين كفروا من أهل الكتاب والمشركين مونفكين حتى تأتي خملبينا I'll tell you come with them clear evidence مع ذلك what happened here ثبوت وصف الشرك والكفري مع الجهلي so it's important that all of this was said to them when قبل قيام الحجة before the evidence was established on them they were referred to as مشركين then a lot of people has to as a conclusion insha'Allah which is حصل الأمر is that a lot of people it is required في مسألة العذر بالجهلي this matter العذر بالجهلي it is important مراعاته نوعي المسائل المجهول من جهة الوضوح والخفاء والنظر إلى أحوال الناس وتفاوت مداركه من جهة القوة وضع واعتباروا حالي بيئته مكانا وزمانة من جهة وجود مظنة العلمي من عدمي مع مراعات التفريق في الحكم بين أحكامة دونية والأخرة أخر شيء كل هذه يجب أن نتجاه يجب أن نتجاه المتاة التي في حالة هل أنت أبارت أو هل أنت what هل أنت هده هل أنت من المسائل التي مخفي هده أن يسانت في المسائل أو هل أنت من المسائل التي موضح بينا it is important أن نبحث عن هذه الأشيء نبحث عن المهماء المهماء المهماء الذي يتحدث لذلك يجب أن نتحدث بينهم. إذا كان هناك رولا ما who are present at that place who are distinguishing the matter and we also finally, which is the fourth one, which is the last one, we also have to observe the worldly ruling that we give them and hereafter ruling. In this world they are مشركين to us. أما العذاب, as for punishment, فهذا بينهم وبين الله. It's between them and Allah. قد لا يعذبهم الله. Allah may not punish them for it. He might question them. He might test them the day of judgment. But for us, he is a mushrik. This name has to be given to him. This name has to be given to him. So this, I think, Insha'Allah, is the way to bring all the Aqwal of Shaykh وليسانه وتيميا محمد من عبد الوهب. Because the truth of this matter is not an issue which you could say. You can just say يعدر أو لا يعدر. Excuse is given or is it not. But I think, Insha'Allah, with that Tafsil, the matter is, Insha'Allah, it makes it clear further. طالب وعلم. A student of knowledge. The person is looking for the hack. نعم.