 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم سويب العرب رحمه الله يسaid فالجاهل والمخطيور the ignorant one and the mistaken one from this Ummah ولو عاملة من الكفري if he does and he comes with a kufr والشرك and he comes with a shirk ما يكون صاحبه مشرك and the person doesn't become a mushرك no disease becomes a kufr فالنو يعضره بالجاهل he's excused for his ignorance والخطائي he's also excused for his mistake حتى يتبين له الحجة until the proof becomes clear to him التي يكفل وتاريك وها the proof in which if a person was to leave that proof has to be what he said بيان الواضحة it has to be crystal clear ما يلتبس على مثله it cannot become mixed with something like it it has to be able for him to distinguish it from everything else وينكر ما هو معلوم بالضرورة من دين الإسلام منما اجمعوا عليك اجمعا كطايا يعرفوا كل من المسلمين من غير النظرين وتهمونين so what does he say بيانا واضحا يلتبس على مثله it has to be clear cut to him and it doesn't mix up with anything else to him so it has to be clear in his mind for him ابن قداما and this context that he's mentioned is ابن قداما رحمة الله in his great book and in his Mughni the 12th volume page 277 he's mentioned this in the context of some of the Salaf who made permissible for themselves something that was Haram they made it and they were doing it out of interpretation okay they misinterpreted a context okay there were a group of companions who thought drinking alcohol is permissible are you with me and they actually went and they drank alcohol are you with me and the reason why they drank it is based on the ayah Allah says in the Quran and this was قدامة ابن مبعول by the way the noble companion he went into house and he started to drink alcohol when he drank the alcohol him and a group they were taking the ayah as an evidence which is that there is no burden a person who comes with belief and has come with piety what they eat and what they drink doesn't matter as long as they come with piety so if they took this verse they went in a room they got the alcohol out and they drank it عمر ربي الله تعالى عنه he had he took them he said to them hey what happened what are you guys doing you guys are not just drinking alcohol you're saying alcohol is permissible but of course قال تعالى الله said عمر ربي الله removed his doubt from them and then once he did he didn't do no takfir on them he did not do takfir on them he removed the doubt that was there with them once he did he lashed them for drinking the alcohol now pay attention here the ayah that they used was what in what context this ayah was referring to a group of companions who took Islam when they took Islam there's a group of companions who what who took Islam and when they took Islam they died before that alcohol was made haram and group of companions these were the early Muslims they came into Islam and they used to drink alcohol and pork was it made haram yet except sure right then after that things started to be made haram so the sahabas when the khamar became haram and the consequences of khamar became anybody who drinks khamar this is going to happen to them and they realize the dangers of khamar now so they asked the prophet they said يا رسول الله where is our brothers who used to drink khamar with us what's the ruling of those brothers who used to drink khamar before the ruling came and this ayah came down that doesn't matter from those Muslims who drank who ate it doesn't matter what they ate or drank as long as they came with iman and fear of Allah does it make sense that was the context of what it came down on are we all together does that make sense now does it make it more clearer so they took that ayah and they applied it on themselves at that particular moment they always removed the doubts from them are you with me so ibn Qudam's statement is in that context he is talking about some of the salaf who did this so he mentioned who تكفير was not placed on them he says فَا يُخَرُ رَجُوا فِي بَمْكَانَ مِتْ لَهُمْ anyone like them is also given the same ruling meaning that تكفير is also stopped from a person who comes with the likes of this doing وكذلك الله that is what كل جاهل and the same is every ignorant person بشيء يمكن أن يجعله but it has to be in something that he is that it is possible for him to be ignorant about لا يحكم بكفره you can't place takfir on him حتى يعروف ذلك until the matter is being made clear to him وتزول عنه الشرحة and the doubt is removed from him ويستحله بعد ذلك and if he makes a halal for himself after that then he is made تكفير is made on him are we together so he mentions three things here he mentions that the thing that he is ignorant of it has to be something that is a person can be ignorant about okay it's something a person can be ignorant about also okay is that the person is informed of what the religion says about سمعت الهو it's haram the third one is وتزول عنه الشرحة and the doubt has to be what removed from them he mentions that شيخ الإسلامي بل تيمي says وها كان الأقوال التي يكفر قائلها كان يقول الرجول لم تبلوه نصوص المجيبة لمعرفة الحق وقد تقول بلغته ولم تثبت عنده أو لم يتمكن من فهمها شيخ سام تيمي says وهذه الأقوال التي يكفر قائلها شيخ سام تيمي says and these statements in which a person can become a Catholic by saying it okay قد يقول الرجول sometimes it can happen that a person لم تبلوه نصوص that takes your evidences haven't reached him المجيبة that necessitates لمعرفة الحق to know the truth these statements are but sometimes a person it may not reach the proof that the evidence is stating okay explaining to him the necessary knowledge that is needed for him to know وقد تقول بلغته or sometimes it may even reach him when I'm تثبت عنده but these evidences are not authentic so he goes and he does it are you there او لم يتمكن من فهمها or he was unable to understand it he reached him but he wasn't able to understand the evidence وقد يقول عرضت له شمهات or sometimes doubts have presented itself to him يعذيره الله تعالى الله will excuse him for that شخص يمسي نلانستاني فمن كان من المؤمنين مشتهد في طلب الحق شخص يمسي anybody who is from the believers who is driving his مشتهد he's driving في طلب الحق and looking for the truth واخضاء and he does a mistake فإن الله سبحانه وتعالى يغفر الله الله will forgive him for it خطاءه his mistake كائنة من كان whoever that person may be سواء و whether it those matters are in في المسائل النظرية أو العمالية it doesn't matter whether they are theoretical issues or whether theological issues or whether they are practical issues so whether they are أقي the related issues or even whether they are فق related issues هاد اللي العالي أصحاب النبي this is the belief the companions and this is their guidance وجماعه رئيمة الإسلام and the majority of the أرلماء of Islam this is what they believe it's powerful ابن القيب says إن قيام الحجدي الشيخ أصحاب تهمية is one is in his كتاب المسائل المار دي ميدية رحمه الله he matches in there in page 66 and if you go to his مجموعة الفتاة you will find it in the 22nd volume in 346 ابن القيب mentions رحمه الله in his كتاب طريقه الهجرتين page 414 he says إن قيام الحجدي أصحاب النبي يختلف بخديلا في الأزمينة والأمكنة والأشخاص it differs from time to time places to places individual to individual فقد تكون فقد تكون قوم الحجة فقد تكون حجة الله على الكفار في زمان دو زمان sometimes the proof of Allah might be established under these believers at a particular time and not a particular time وفي مقعة وناحية دولة أخرى and sometimes the proof might be established from them in a particular land and not in another land for example in London we might say for instance at the كفار in London for example the proof will be established for example but they can feel in the Amazon forest and you there the Amazon forest will say this kafir doesn't know he's doing the proof may not may not have been established on him or might say not كما أنها تقوم على شخص دولة أخرى sometimes it might be established on a person but not on another person they are in the same land the proof is being established on this person but not on this person إما لأدى بعقله وتميزه because this person is either young or he is insane or etc وإما لأدى بفهمه or maybe he couldn't understand كذلك لا يفهم الخطاب like the one who can't understand when he is being addressed yeah there are some people have you realized whenever you tell them to do something they always just don't understand just never understand it turns out to be a lecture when I was basically trying to say it was right هكذا خلقهم الله الله created them like that right so what do you do to those people شرعنا معضول تيقى معضول ولم يحضر ترجمان يترجم له and no one came to explain and translated to them فهذا بمنزيلة الأصم اللذي لا يسمع شيء this person takes the ruling of the deaf one ولا يتمكنوا من الفهم and he was unable to comprehend ووأحد الأربعة الذين يدلون and he is from the four الذين يدلون على الله الحجة يوم القيامة he is from the four who is going to have a proof the day of judgment to argue for the one who called on Islam the proof ولا يتمكنوا من الفهم شخص المرقيم سيزده are you there شيخوا الإسلام بحمد عبدالله رحمه الله يقول الفتاة والمسائل الشيخ محمد عبدالله page 11 وإذا كنا نقفر and we don't do تنفير on what من عبدالصلام the one who worships an idol على قبلة عبدالقادر on the shrine عبدالقادر الصلام اللذي على قبل أحمد البدوي and the one who worships the idol that's on the grave of أحمد البدوي وامثاليه ما أن الناس of these two لأجل جاهليه وعدم من ينبه due to their ignorance and somebody who's going to bring it bring it to their attentions فكيف نكفر how do we do تكفير من لم يشرك بالله إذا لم يهاجر إلينا ولم يكفر ويقاتل سبحانك هذا مخطر العظيم وماذا is important to me here محمد العبدالو هذه إخوة أتمنى إن شاء الله هذه الكلام يجب أن يفهم بحقوق يجب أن يفهم محاضر أن يفهم أصدقائي من أحمد البدوي يجب أن يفهم يجب أن يفهم يجب أن يفهم لأن إذا كنت أصد было سنية إذا كنت سأل عن كتاب والمرد والأراد أف lum أاللم هي فتاة مجبدة كيف يمكننا أن نقوم بذلك؟ لذا أعتقد أنه جداً مهمًا للمساعدة لكتبه في كيف أن نفهم إمام محمد إبن عبد الوهب وإنه يكتبه وإنه يكتبه وإنه يكتبه وإنه يكتبه حسناً لذلك جداً وإنه يكتب Librال ع constellation When some of the conditions we mention That if the person is new to Islam that's another issue If the person lives in the Amazon forest that's another issue All of those are you there? We say that we'll take it into consideration But if a person calls theuth Even though we say he is excused in this dunya he is لكنه يمكن أن يكون هناك خطأة في اللحظة العالمية ويكون هناك خطأة في اللحظة العالمية هل أنت أخي؟ even the one who is in the Amazon Forest to us who are in the Amazon Forest and we deal with him as a kafir he is an excuse that we are talking about here is what? the day of judgment the day of judgment Allah will deal with this issue هل أنت؟ but what is it that the author here mentioned he mentions قيام الحجة here that we are talking about is that the ignorance is removed and they understand it somebody who is going to alert them because some of them are you with me some of them instead of saying some of the copies they say somebody who will allow them to understand look at the طبع of أبا باطين look at it الشخصالح الأطرم and محمد الدويش in the تحقيق of the رسالة they pointed that out so what did we take from the بقول the statements of these are these people of knowledge we take from it is that the proof is established on the person and they also understand it and that the تكفير can't just be oh I read the verse on the pencil now we are going to move on to the last and fourth is the last of the شروط التكفير العين وموانعه وموانعه بيانه شروط التكفير العين وموانعه so we were speaking about the conditions of placing تكفير on a particular individual and the things that can prevent it right what was the first that we spoke about we spoke about بالغ العقلة that the person has reached age of puberty and he has sanity the second that we spoke about is أن يقع منه الكفر ومكفروا على وجه الاختع that he fell into this كفر with his own will meaning willingly he did it number 3 is أن تبلغه الحجة that the proof reaches him التي يقفر بخلافها the proof has reached him okay and the fourth and last one is أن لا يقول متأولن that's what we are going to be speaking about now which is that the person, this individual he can't be a متأولن he can't be an individual who has interpretation so if a person has an interpretation then there is a factor in front of you that prevents you from placing تكفير on them أن لا يقون الشخص الوعيل متأولن and the evidence of the Quran and the Sunnah has shown this the Quran and the Sunnah has shown that تقويل interpretation is an excuse it's an excuse that the Sharia takes into consideration and the way that the كتاب and the Sunnah have shown that is in two ways that it's an excuse one is generally okay the Quran and the Sunnah were general about it okay they stated it generally such as stay with Allah ربنا لا تؤخذنا إن مسينا أو اخفاءنا متأول the person who is doing interpretation he is a person who is coming with a خطأ a mistake so he falls under that and as you know the Hadith of the Quran وضع عن أمتي وضع عن إن الله وضع عن أمتي الخطأ والنسيان ومستكره عليه this Hadith mentions that Allah has excused my umma الخطأ mistake والنسيان and forgetfulness ومستكره عليه and anything which they have been burdened into شيخ الإسلامي بلوتيميا he says المخطئ مغفور له بالكتاب والسنة قال الله تعالى في دعاء ممنين ربنا لا تؤخذنا إن سينا أو اخطانا وثبت في الصحيح أن الله عز وجل قال قد فعلت وفي السنة ربن ماجه وغيره أن النبي صلى الله عليه وسلم قال إن الله تجاوز علي الخطأ والنسيان إملوتيميا says من هجو السنة اللبوية the fourth volume paid 458 إملوتيميا uses the two evidence that I used he says والموت أول the one who has interpretation المخطئ who has come with a shortcoming مغفور له بالكتاب based on the Quran and the sunnah so given ربنا لا تؤخذنا إن لسينا أو اخطانا and the famous and the famous and the second evidence is what إن الله تجاوز عن أمتي الخطأ والنسيان ومستقرح علي which is the sunnah إبن ماجه شهر مان authenticated if it's the sunnah إبن ماجه رحم الله and he also authenticated in his تخرجه مشكاته مصابح the second way that the evidences of the Quran and the sunnah have shown that the person who has interpretation is forgiven is occasions that people came with interpretation in the Prophet's presence or at his time people did things which were wrong but they did it based on interpretation and the Prophet ﷺ forgave them so this is the practical side of it and from that is the famous حديث بخاري narrated by حديث عبدالله العبار that the Prophet ﷺ he said خارد بالوليد and he said that to the people of جديبة بني جديبة فدعاهوا من الإسلام خارد call them to Islam فهم يحسنوا أن يقول they were unable to say اثلامنا the people were unable to say اثلامنا we have taken Islam we become Muslims they were not able to say that so they kept saying صبعنا صبعنا صبعنا صبعنا and when they meant by صبعنا صبعنا is we've left our religion and we've come to another religion but they haven't mentioned what religion they've come into but what they meant was we've left what we're upon and we've come into Islam they were not knowledgeable enough to even say اثلامنا we took Islam and they did think that the Prophet ﷺ what he came with was that statement which they used صبع and that's what they used to hear about the Prophet ﷺ خارد بالوليد because he hasn't heard from them the statement اثلامنا we've taken Islam and he killed them he killed each and every one of them and the ones he could take as a spoils of war he took them as spoils of war he gave every person خارد بالوليد after finished he divided the spoils of war he gave everybody his captives until one day until one حتى إذا كان يوم أمر خارد أن يقتل كل رجل من أسيارة until one day خارد commanding us all to all kill our captives he said everybody kill your captives when he divided amongst the people is that everybody you kill your captives and عبد الله بن عمر he said I said to Khalid والله لا اقتل أسيري والله I'm not going to kill my captives ونا يقتل رجل أصحابي أسيرا and no one from the no one from amongst the people should kill his captives so the matter was brought to the Prophet ﷺ when the matter was brought to the Prophet ﷺ the process when he was told عبد الله بن عمر these people said because they were unable to say and Khalid still killed them when the matter was told to the Prophet and the Prophet had to say the Prophet said اللهم إني أبرأوا إليك من ما صلع خاليدا والله I free myself from what Khalid did so Khalid what he did was to wheel interpretation even the if what Khalid did was if the tail wheel was interpretation is what he used because he understood from the statement سماعنا is not what brings you to Islam are you there so that was his efforts and his hard work and what he came with if Khalid if his tail wheel was not accepted what would the Prophet have done he would have killed Khalid because he killed Muslims deliberately صحيح and that shows that Khalid's tail wheel was what stopped him from being killed and no one killed Khalid or didn't kill Khalid رضي الله و تعالى عنه و لذلك الناس و الشيخ عسام تايني سيث و لي هذا لم يعاقب النبي صلى الله عليه وسلم أكل من أصحابي حتى يتبيل له الخيطة الأميضة من الخيطة الأسودية لأنهم أخطوا في التاويل و لم يعاقب عسامة بلما قتل رجل الذي قال لا إلا الله لأنه ظن جواز و قتله لمعتقد أنه قال اتعودا the same as the Sahabas they were eating and they were drinking in Ramadan in Ramadan they were drinking until what they did was they took a rope they tied it on their shoes and their legs and they were looking at the rope if they can they were taking the rope the white rope until they can tell it because it's dark outside and if the rope is white you would have to tell it when it's wet until it's proper bright so that means they're waiting for too long for them to tell the to tell the rope are you there so they were eating past the time that they should have eaten but they weren't polished for it because they took the ayah as apparent they took the ayah the way they took it are you there يقولوا واشربوا حتى يتبين لكم الخيطة الأبيض ومن الخيطة الأسودية من الفجر ثم أتموا ثم أتموا صيامة إلى الليل they took the ayah like that so they actually took a rope and they were distinguishing it based on that the Prophet didn't say to them you're fasting is wrong you guys are going to get beaten up for what you did because of the interpretation they were excused أسامة المزيد in the same when the man was fighting with أسامة المزيد and he did what he did to أسامة المزيد okay what did أسامة say the man said لا إله إلا الله أسامة المزيد he killed the man when he killed the man what did the Prophet say عليه الصلاة والسلام and أسامة's and his effort took him to a conclusion what conclusion did he reach into that what this man was saying it تعودا he was saying it to run away he knew he got caught he believed that this was not a genuine shahada شخصامة المزيد وكذلك سرية التي قتلت الرجل الذي قال إنه مصم وأخذت ماله ولم يعاقن فيها لأنه كانت متأولة وكذلك خالد هي خالد زي لما قتلت بني جديمة لما قالوا صباقنا لم يعاقن فيه تأولي لففد الكلام المخزمان وكذلك السديخ لم يعاقن فيه خالد عم قتلي ماليك من الويرة لأنه كان متأولة خالد also killed another person as well at the time of Abu Bakr he killed ماليك من الويرة and he killed again it's on تأول so many occasions the Prophet's and people were doing things and the Prophet's was giving them what he was giving them التأول interpretation and he was making التأول or what عذر عذر شرعي الشرعي excuse صلى الله عليه وسلم وعلي and so now we have finished we have finished the mentioning of the things that give you an excuse I give you what I give you an excuse from تكفير being placed on you individually after these conditions that we mentioned if something is كفر you have to look at these four conditions before you specifically place تكفير on a particular person that is what the evidences have shown that is what is مقررر من مدهة إهالي سنة this is what is signified and it's affirmed in the methodology إهالي سنة و الجماعة إن الله سبحانه و تعالى he knows best and we will إشاء الله تعالى we will leave we will leave and stop at this particular point next lesson إشاء الله تعالى we are going to break examples practical examples of the سلاف وهذه أمة أئمة السنة when they did not do تكفير on particular individuals because the condition wasn't there they are going to bring examples practical examples some of the أئمة السلاف أئمة السنة في عدم تكفير بعض المعيينين they were making تكفير of something and they were saying anyone who says this is a kafir which was تكفير مطلق أر ميش تكفير but when it came to particular individuals they won't do تكفير on them they were still praying behind them they were still making دعافنا will be examples إشاء الله تعالى إشاء الله تعالى أئمة محمد رحمه الله he regards خلفاء of his time the leaders of his time how they some of them were saying that the Quran is created and Ahmed believed that anyone who said that the Quran is created they were a kafir to him بعدلك أحمد didn't make تكفير of those leaders we're also going to take موقف الشيخ الإسلام in his position regarding those who opposed him رحمه الله رحمة الواسعة the next one is the position regarding الشيخ الإسلام رحمه الله رحمه الله and those who opposed him those are the three إشاء الله تعالى we go to mention بإذن الله الكريب in our upcoming class we also be looking at إشاء الله تعالى who has the rights and who is the right for individual to give the label of تكفير who is allowed to give it who is the person who is allowed to look into something whether it's تكفير and I can place تكفير on you or not who has the rights to do that okay we're going to be speaking about that إشاء الله تعالى and that's going to be our final conclusion بإذن الله الكريب we have finished our introduction بإذن الله الكريب next lesson next lesson إشاء الله تعالى we would have finished our what we would have finished our introduction and the week after we will start إن شاء الله تعالى لكتاب نواقظ الإسلام so not next week but the week after we will be starting نواقظ الإسلام but next week we will be talking about those two points I aim to set up practical examples of them not placing تكفير on a particular individual and the last one we're going to be speaking about is who has the rights to look into these issues and speak about these issues and label people with تكفير anything which I have said that was wrong in this class it's from me الشيطان الله is messenger I free from it سبحانك الله بحمدك أشد أن لا إله إلا الله أستغفرك