 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي نحن now going to be speaking about the call of the مرجع The call of the مرجع مرجع are a deviated group So we're going to finish the belief of Ahlus Sunnah to Al-Jama'a in regards to the concept of an iman and we're now going to move on to those who oppose Ahlus Sunnah to Al-Jama'a The backbone and what they really depend on the مرجع is إخراج الأعمالة عن مسمى الإيمان to take action out of the iman So for them the iman is only a goal أعمال is not part of iman And we said that Ahlus Sunnah to Al-Jama'a What did they say? It's a consensus It's not a خلاف issue amongst Ahlus Sunnah That the action is part of iman That the action is part of the iman It's a consensus Not two scholars of Ahlus Sunnah to Al-Jama'a differed on this issue That's the first problem with the مرجع The second problem with the مرجع is أن الإيمان لا يتجزأ ولا يتبعض The next second problem is To them the iman is a one component It's either there or it's absent They don't believe in this أصل كماله الواجب كماله مستحب They don't The iman for them is one component So if that's the case For them the iman doesn't increase nor does it decrease It doesn't increase nor does it decrease It's one thing It's found or it's missing So if it's one thing that is found That Abu Bakr is iman And Jibril is iman And the Prophet is iman And the Muslim alcoholic is the same All of them are believers And they all have iman So the iman is one thing Abu Bakr is iman The Prophet is iman Jibril is iman And the Muslim alcoholic Is all the same according to them This is the asal of the madhab of the مرجع And the reason why they were called مرجع Is because the word إرجاء comes from تأخير إرجاء comes from تأخير To delay something What they did was the مرجع They delayed Or they actually took out The iman out of the action Within the مرجع There are three views So there are three groups of مرجع They all agree on one thing That unites them all Which is what Action is not part of the iman Also what unites them as well Is that And the iman That the iman cannot be broken into It can't be broken into asal And the iman doesn't increase nor does it decrease This is the asal They all have all three groups But within the three groups They have differences The first of them is the جهمية The جهمية are a group of مرجع Their belief is إيمان is only معرفة بالقلب That you just have to know in your heart You just need to know So anything other than معرفة And knowing Allah سبحانه وتعالى The For example the speech of the tongue The actions of the limbs None of that is part of the iman إيمان is only معرفة Knowing Allah Knowing Allah in your heart And these are the worst form of مرجع They're the worst The reason is because according to Their definition إبليس is what A movement Because إبليس knew Allah سبحانه وتعالى Did he not say ربي my lord صح He knows Allah So the مرجع are the worst Form of مرجع So if إيمان to them is what Pay attention here brothers If إيمان to them Is معرفة Knowing Allah Was kufr to them ألجهل بالله Ignorance of Allah The opposite Okay Again they all unite which is what Actions are not part of إيمان And they also unite on what And إيمان لا يتبعض ولا يتبعض The second group of مرجع Are the الكرامية Are you there brothers The karamia The karamia they believe That إيمان هو قول باللسان The karamia believe That the إيمان Is only Speech on the tongue Speech on the tongue Without The heart doesn't even have to believe it For them Anybody Who speaks إيمان Who says Even if he doesn't believe in his heart For them He is a mu'min He is a mu'min And his إيمان is complete Does that make sense The second group are known as The مرجعة الفقهة The third type are known as what مرجعة مرجعة مرجعة الفقهة مرجعة الفقهة They believe That the إيمان is what تصديق القلبي That the heart has to believe وقول للسان And the utterance of the tongue And they don't accept That the action is part of إيمان And they also reject تفاضل الإيمان And the إيمان is of different levels And they also reject The concept that we mentioned before Which is إستقناع And the person who said this And pushed his opinion is حمادي بن أبيسر إيمان And أبو حنيفة So the مرجعة الفقهة What do they believe That the إيمان is The belief of the heart And the speech of the action The belief of the heart And the utterance of the tongue That's it That's all إيمان to them is This statement was said by حمادي بن أبيسر إيمان And أبو حنيفة أبو حنيفة is from the مرجعة الفقهة Is it from the أبو حنيفة is from the مرجعة الفقهة And this is something that got adopted by And this is something that got adopted by Many of the فقهة of كوفا Took this point on Okay And the place that أبو حنيفة got this concept from Was حمادي بن أبيسر إيمان He was the first one to bring it to كوفا No one before that believed this Because the students of أبو حنيفة never believed this إبراهيمة النخعي and others didn't believe this Huh? أبو حنيفة This is where أبو حنيفة We see this issue from Now we've understood the مرجعة Now we've understood the what We've understood the مرجعة We're now going to go to another Deviated groups who are both Known as الوعدية الوعدية means what الوعدية here means They are They've only taken the verses Which show وعد And there are two groups They're known as the معتزلة And the خوارج The معتزلة And the خوارج So we bring them both together Because their belief is the same The معتزلة and the خوارج Their belief is the same Both of them The معتزلة and the خوارج Both believed that إيمان is معتزلة and خوارج Both believe إيمان is قول And عمل They believe that Are you with me brother? So According to the معتزلة and the خوارج Do they believe that the إيمان is قول and عمل? Yes they do But what's the problem with the خوارج and the معتزلة They believe all of the خوارج are When did we say that it was That We said it's كماله الواجب كماله الوستحب The إيمان is catarizing to the history They believe That all of the speech And all of the actions are What? Are all So if you leave an action for them You are a kafir The only difference between The خوارج and the معتزلة is The خوارج and the معتزلة Is the name calling The خارج will call you a kafir In this world The معتزلة will say منزلة بين المنزلة You're not a kafir nor a believer You're a station in between But what about here after You're in the hellfire forever So the خوارج they say in the hellfire forever The معتزلة they say in the hellfire forever The only difference between the خوارج And the معتزلة is What's the name of this person in this world خارج يوخو يوكافر And the معتزلة will say You are a station in between the two stations Now I'm going to mention منشأ خطأ الفرق المخالفة في الإيمان What's the foundation What's the foundation Of Of The groups who've opposed أهل السنة والجماعة in إيمان What's the foundation What's the fundamental root for the problem It goes back to It really goes back to one point And that is If you look at all groups I mentioned The معتزلة The معتزلة And the خوارج What's the foundation The foundation here is That they believe that The إيمان is one component لا يتجزأ ولا يتبعب That it can't be broken into أصل And it can't be broken into كمانه ماجد And it can't be broken into شيخ الإسلام إبن تيميس رحمه الله تعالى He said In his مجمع الفتاوات السيفث بوليوم Page 223 He said إبن تيميس وهذا هو أصل الذي تفرعات عنه البدع في الإيمان فإنهم ظلنوا أنهم مته دهب بعضه دهب كله ولم يبقى منه شيء He said this is the مجمع in which all of the groups have stemmed from which is فإنهم ظلنوا all of the groups assumed ونهم مته دهب بعضه That if some of your iman goes دهب كله That means all of it goes ولم يبقى منه شيء And that nothing remains The reason why the مرجع I didn't bring the speech Sorry the action into the iman is because if they bring it into the action if they bring it into the iman then the whole iman is going to be a the whole action is going to be a أصل for them It's all going to be an أصل Because what they already mentioned for them is all an أصل It's all a foundation The speech that they took They all believe it's an أصل So they know they believe that the action is not an أصل all of it So they left it in totality The خوارج on the other hand They said no The speech and the action are all of the وذلك the scholars they said خلاف with أهل صدتي والجماعة With the خوارج is in باب التجفير And the خلاف of أهل صدتي والجماعة with the مرجع Is in the definition of an iman Does that make sense? When you come to a kharij The problem with him is that When you say okay what takes a person out of the religion he'll say all of action All the speech takes a person out of the fold of an Islam إذا عند التكفير يصن خارج And the خلاف with the مرجع is what حقيقة والإيمان What's the iman actually? They take the actions out of it Does that make sense about this? Does that make matters very clear for you all? Yeah? This is the foundation In which all of the groups have stemmed from This is the foundation Which foundation They assumed They started to believe That if some of the iman goes That all of it will go This is what they started to believe وذلك أهل الصولة الجماعة They don't believe that There's two key times I'll tell you I'll tell you I'll tell you I don't believe that There's two key times I'll advise you to look at One key time is written by إبلو مده إبلو مده has a key time of iman إبلو مده has a book What? The second person I'll advise you To go to his Book when it comes to this issue Is تعظيم قدر الصلاح تعظيم قدر الصلاح It's written by نصر المروزي تعظيم قدر الصلاح It's written by نصر المروزي They explain And they shine light on أن الإبالة قول وعمل إلا أنه أصول وفرع They mention that very strongly That the iman has a asal and it has a fara فرع هي كمان كمان he has two times كمان وادم كمان ومستحب So go to those two books I mentioned to you You'll find very good benefits Also شيخ ورسام He says in another place In his مجموعة الفتاة He says أنهم جعلوا الإيمان الشيء الواحدة وإذا ثبت بعضه ثبت جميعه فلم يقول بلهاب بعضه وبقاء بعضه كما قال النبي صلى الله عليه وسلم يخرج من النار من كان في قلبه مثقاله حبت من الإيمان فهذا أصل الشبهة التي شاشت this وشيخ ورسام إمر تيمين سيز وأصل لزاع هذه الفرق في الإيمان ومعرفة عن هذه الفرق يكون في الإيمان مثل خوارج المرجع ومعرفة عن الجهمية وأنهم جعلوا الإيمان وقلوا الإيمان الشيء الواحدة إذا زال بعضه زال جميعه وإذا ثبت بعضه إذا إذا أصبحت ثبت جميعه إذا أصبحت ثم يبقى كل ما يبقى وإذا من المثال يبقى فلم يقولوا بلهابي بعضه وبقاق بعضه لم يقولوا وإهل السنة أن يمكن أن يذهب ويبقى لأن هذا أمر أمر تباعره أصول الإيمان is still there but Kamalu is missing from you أو أصول الإيمان أن يكون أصول الإيمان أن يكون أصول إيمان but Kamalu is missing from you لن يؤمن هذا هو خلاف هذا هو خلاف أنت معي أخي الآن سوف نتحدث عن إن شاء الله ونستمر على the starting of تكفيذ بغيلي دليني في الأمة the spreading of this ideology of تكفيذ without evidence without no evidence how it came into this umma and what are the factors and the causes for it what are the things that are causing it to spread this concept brothers of تكفيذ بغيلي دليني without no evidences is actually as I said before it's from the earliest deviation that has occurred in this umma and if you look at the early books of عقيدة you'll find it's documented in there and it's written in there and as I said before the quote of شيخ ورسام تيمير رحمه الله تعالى who is the group of the 30th volume he says ولي هذا يجب احتراز من تكفيذ المسلمين بالذنوب والخطايا فإنه أول بدعة الظهرة في الإسلام فكفر أهلوها المسلمين واستحلوا دماءهم وأموالهم he said that one should it's obligatory to abstain to withhold from تكفيذ المسلمين based on what? بالذنوب based on sins والخطايا and their mistakes and showcomings not for Islam because تكفيغ with sins was the first early things that came about in Islam فكفر أهلوها المسلمين those individuals the khawarij they made a few of the Muslims واستحلوا دماءهم and they made permissible for themselves the blood of the Muslims and the wealth of the Muslims so this as I said is the first deviation the first اعتقادي innovation that occurred in this ummah which was the bid'a' of the khawarij and a lot of them they were in the army of علي بن أبي الطالب in the day of صفين the khawarij a lot of them were with Ali but when Ali agreed with Muawiyah when Ali agreed with Muawiyah and they came to common grounds and they came to the قضية known as قضية التحكيم a judgement was placed between the two علي بن أبي الطالب and used an arbitrary and the same applies to Muawiyah this is when the khawarij reject قضية التحكيم they reject this action of Ali and they were excessive in the rejection until they said about علي بن أبي الطالب المعاوية they said to Ali حكمت الرجال في كتاب الله you have judged men in the book of Allah سبحانه و تعالى لا حكم إلا بي الله the judgement is only for Allah and then they straight away labeled علي بن أبي الطالب a kafir أب الحسن الأشعري هي هذا كتاب كوه مقالات الإسلاميين and he talks about the deviated groups he says they all agreed علي اكفار علي بن أبي الطالب they all agreed on the takfir of علي بن أبي الطالب رضوان الله عليه ما يلاقظ فيه أن حكمة وهم مختلفون هالكفر و الشرك أم لا وأجمعوا على أن كل كبيرة الكفر إلا أن الجدات فإنها لا تقول ذلك they all agreed that Ali is a kafir but within themselves they differed is it a shirk or is it not also they agreed that every major sin is kafir except though a group within the khawarid known as najدات they don't say that there are khawarid groups but they don't say that so who were the first group that we can say that were known to do takfir without no evidences or takfir with sins it is the khawarid this is something they became very well known for now we come to the takfir of this era and this time that we are living in takfir has really spread highly in this time and it can be said it is one of the greatest things that has spread in this particular time that we are living in and one of the biggest reasons or the biggest sources for it to spread and allowed it to spread in the some of the groups of the muslims is some of the groups that give da'wa in the da'wa arena today بعض الجماعات الدعوية some of the groups that came out to give da'wa at this particular time those groups who were not nurtured upon the sunnah and they didn't study the books of the sunnah and they didn't read the books of the علماء of the sunnah such as كتاب أصور سنة ليما محمد إن شارح السنة ليما من المزانيا صريح السنة بايمني جليلة طبرية they didn't read the books of the علماء of the sunnah they didn't read those books they themselves have dwelled in بعض عضلالات some of them some of them intentionally they had bad motives that's why they did it and some of them we can say جهليهم الدين they are ignorance of the religion and so because of these individuals it allowed تكفير to spread and it became very well spread one of the most prominent individuals whose books have become very excessively read and the concepts of تكفير has become very apparent and clear in his works is سيد قطب سيد قطب if you read his works this concept of تكفير is very prominent in his works very prominent he has statements which are crystal clear of تكفير and he makes تكفير on a large scale large scale let me read some of his statements in his كتاب العالم of الطريق which in English is translated it's called milestones سيد قطب says والمسألة في حقيقتها the matter in its real essence here is a matter of كفر وإيمان he says the reality of the issue is كفر وإيمان ومسألة شركم وتوحيدن and the concept of توحيدن مسألة جاهيلية and Islam he says the real issue when we find a problem here is this issue of كفر وإيمان شركم وتوحيدن جاهيلية and Islam وهذا ما ينبل أن يقون واضح and these are matters that need to be cleared and then after a while he says the following he says ليسوا مسلين and the people are not Muslims كما يدعون as they claim the people are not Muslims as they claim وهم يحيون حيات الجاهيلية and the people are living a life of جاهيلية وإذا كان فيهم من يحب أن يخدع نفسه and if any one of them loves to deceive himself أو يخدع أو يخدع أو he wants to deceive الآخرين are others فيعتقد أن الإسلام ممكن أن يستقيم مع هالي الجاهيلية and he wants to believe أن الإسلام أن الإسلام is possible for you to be upon Islam with this جاهيلية this جاهيلية here means because the word جاهيلية is a term that can be used as major and it can also be other than it okay we know the prophet used the word جاهيلية for he said to him فيه جاهيلية you are a man who has but the prophet didn't mean he said نعم والله he means before that did he not just say إن الناس ليس مسلمينة the people are not Muslims so he is stable of the word جاهيلية it doesn't mean other than كفر أكبر because of this context he put it in إن الناس ليس مسلمينة and as we know he only takes them to كفر because negating إيمان from the person can fall into what we can say maybe the nephew he is the here he is negating Islam from the person he is not a Muslim so he has this he goes ولكن I said ولكن إن خداعه أو خداعه لا يغير من حقيقة الواقع الشيئة ليس هذا إسلام وليس هؤلاء مسلمينة he is deception it does not change the reality لا يغير من الحقيقة الواقع الشيئة it doesn't change the reality at hand ليس هذا إسلام and this is not islam وليس هؤلاء and these individuals are not muslim look what he says in his kitab he says in the Quran he says the time has come around كهيئتي يوم جاء هذا الدين like the day which this religion came بلا إله إلا الله فقدرتدت البشرية من كايد من كايد ها بفصلية ده أخي وأصيرك الفهم فقدرتدت فقدرتدت البشرية إلى عبادة عبادة they go back to washing slaves وإلى جولي الأدياني and the oppression of religions ونكصت ألا إله إلا الله and they turned away from what لا إله إلا الله is البشرية البشرية بجملتها all of mankind all of mankind this is تكفي المتشبعت all of muslim countries so a lot of people would like to defend سيد خوطو ميالله فجيبه ميالله فجيبه but his books are where the concept comes from and a lot of people haven't read his works and they defend him they stand up for him and when you ask them what does he mean by this they'll say to you الله عم or his timing was different so was there a time that he was allowed to do تكفي of the people like that if I say the khawarij of عليب العليب الطالب his time was different is that a good argument rather the members of إخوان المسلمين themselves admitted say it خوطو بجواك ستكفيه say it look at what يوسف القرضاوي says يوسف القرضاوي is a what he's a member of إخوان المسلمين right he has a book code he has a he has a kitab code or lewiyat حراكة الإسلامية he paid 110 he says في هذه المرحلة at this stage ظاهرت قطو الشهيد سيد قطو he's talking as a long statement and he said at this stage okay what became apparent is the works and the books of سيد قطو اللتي تمثل المرحلة الأخيرة من تفكيره and it is a conclusion of سيد قطو's final opinions this is where سيد قطو went through stages brothers you know he was a communist before was an ishtiraki he got arrested he got to his senses then he went through levels and stages and يوسف القرضاوي is saying to you his final stage final stage is والتي تمضح بالتكفيه المجتمع is to place the fear of societies وقطع العلاقة مع الأخيرين and to disconnect from one another وإعلان الجهاد هو دومي على الناس كافة and to do jihad on everyone يوسف القرضاوي look what فريد عبد الخالق says these are all members of them he says المحلة فيما سبقى إلى أن لنشأة فكرة تكفيه بدأت بين الشباب بعض الإخواري في سجن القراطر في أواخر الخمسينيات وأنهم تأثوا بفكرة الشهيد سيد قطب كتاباته وأخذ منها أن المجتمع في جاهلية وأنه قد كفر حكامه الذين تنكروا لحاكمية الله بعنى الحكم بما أنزل الله وحكموه إضراضه بذلك