 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الناكل الإجماع The Transmitter of the Ijmaa Iznawewe إن شرح السحر المسلم He brings رحمه الله كتاب الإمارة بابه وجوب الطاعة الأمرى He says وأما الخروج عليهم Going against the Muslim leader وقتالهم And fighting with the Muslim leader It is haram بإجماع المسلمينة By consensus of the Muslims وإن كانوا فساقاتا Even if they are Rome doers and transgressors ظالمينة Even if they are oppresses وقدت ظاهرة الأحاليثة And the Ahalith have become clear in that regard على ما ذكرت with that which I have mentioned وأجمع أهل السنة He brings another consensus again He says وأجمع أهل السنة And the Ahalith have unanimously agreed upon أنه لا ينعزل السلطان بفسقي That a leader who is a fast is not taken down أهل السنة ينعزل السلطان That a leader who is a transgressor He is a wrong doer He is a criminal He is not taken He is not what? He is not taken? He is not taken from his position لا ينعزل السلطان بالفسقي He is not taken from his position This is Ijmaa حافظ إبن حجر العسقلاني also transmitting Ijmaa He said قال إبن بطال إبن بطال He is one of the Aima وإذا شرحه صحيح البخاري حافظ محجر He says وفي الحديث حجا على تركي الخروج على السلطان He said إبن بطال In this hadith there is an evidence that you have to leave off going against a ruler ولو جارة even if he wants he exceeds his limits he oppresses he roms his people وقد أجمع الفقاها and the scholars the fuqaha the jurists they unanimously agree upon على وجب طاعات السلطان that you have to obey the leader المتغلب He came by force he powered everybody like what happened in Egypt والجهاري معه and they believed that in jihad he has to lead He has to lead his people and he is to be meinen فاقرة he has to obey and you have to obey وكتب And our leader you have to obey and other witnesses and the jurists And the fuqaha they unanimously agree على وجب and others وطاعته يجب أن يكون أغبيته خيرون فهي أفضل من الخروج عليك أجهزه لما في ذلك هذا كل أسطابي لبطالب وخذر اسمه لما في ذلك لأنه في ذلك أيضا أعني حق من دمه أعني الحق من دمه أعني حق من دمه أعني حق من دمه وإذا كانوا يستطيعوا أجهزه وإذا كانوا يستطيعوا أن ينزلوا أجهزة وماذا يقومون إذا كانوا ينزلوا أجهزة وماذا يرغبون إذا كانوا ينزلوا إذا كانوا ينزلوا أجهزة ينزلوا أجهزة فهو المشاريع وإنهم ساعدون فهو أفضل فهو المشاريع وغيرهم من ما يساعدهم ومany other narrations are support that ولم يستثنون الله وكبر The only exception that they gave in this regard من ذلك إلا إذا وقع من السلطان الكفر الصريح The only exception that they allowed for the people to go against the leader is if he comes with كليكات كفر إتها كلام يستيقم في this finish I vote two scholars who break it جمعري I'll make it a third person قال عالمام ابن باز الرحيمة الله ابن باز يساعد مجموعة الفتاة يقول وهذه الدولة ابن باز يقول هذا العالم سعودة العربية بحمد الله ومع the praise of Allah لم يصدر منها لن يحدث منها ما يجب الخروج عليها أي شيء that necessitates for the people to uprise against this government لن يأتي منها وإنما من الذي يستريح الخروج ومن الذين يتبعون الذين يتبعون يتبعون against this government على دولة بالمعاسي والذين يتبعون يتبعون against a government ومن ذلك المملكة لأنه من يفعلها خول خوارج is the khawarij الللينا يكفرون المسلمينة بذروم الذين يفعلون المسلمين خفار باستخدام سنز لذلك لدينا قوة جميع من ابن باز ما فعلت لذلك يتبعون against the leaders as سأتكلم 30 محسنة خوارج 30 إمان من السنف كل منها يوجدون محسنة لكم أي شخص يتبعون against the leaders يقول لدينا قوة جميع لدينا محسنة خوارج باستخدام 30 محسنة خوارج سأتبع أسفل يمكنك أن تستطيع أن تصميم ومحسنة شعبا وطعالا مران يتبعون معي لكي يمكنك أن تتبع أكثر من محسنة ما يمكنك شعبا وطعالا بعد إلقات الليلة دفاس محمد من حسن الشيباني ألمام أحمد من حمبل ألمام علي من المديني حافظ الكرماني سهر من عبدالله تستري أبو بقر الخلال ألمام من المذر أبو الحسن الأشعري ألمام البربهاري ألمام البغوية إبن تيمية إبن عز الحرفي إبن حجر العسقلاني إبن ملقن إبن جلين الطبري الآج الريو إبن بطال المالك إبن عبدالبر المالك الشهرستاني القرطوب إبن مفلح سديخ حسن خال عبدالله عبدالله طيف ألو شيخ عبدالرحمان يحي المعلمي عبدالرحمان إبن قاسي إبن وباز ألالبان إبن وعثيمين شخ صالحة الفوزان الشيخ عبدالله محسن العبان 30 سقولي who said going against the Muslim leader due to sins that he has done it's a خارجي concept anyone who wants to leave those 30 أئم والله I could have got more if I looked more and researched more these 30 I had their كلام خارجي so this is very serious these people who go against the leaders are what? خوارجي even if they protest against the leader protest I'm going to bring it شق الله و تعالى when we come regarding the shubu hat when we come regarding the shubu hat we will شق الله و تعالى bring the كلام of إبن وعثيمين that going against the leader doesn't mean by sword or weapon only even if you go against him by statement because the first خارجي was who? the first خارجي was who? the first خارجي who came out with the Prophet he said to the Prophet إعديل فإن كلام تعديل who was the first خارجي the head of the خارجي دوخ ويسر دوخ ويسر did not take a sword he said to the Prophet be just he went against the Prophet by statement إعديل محمد فإن كلام تعديل he is the first person who brought the mentality of protesting uprising against the leader مباشرتك the first person who said that from this Ummah who the Prophet said I will kill his lineage I will kill his lineage is who? it was who? دوخ ويسر this is where it goes back to إن شاء الله تعالى الشيخ إبن وعثيمين statement will bring it إن شاء الله تعالى also إبن وعثيمين said something regarding that we can't go against a Muslim leader because he done a sin we can't go against him however big that sin maybe as long as it doesn't reach كفر أكبر كفر which is clear cut شيخ إبن وعثيمين was asked about the Saudi government has made obligatory for people to pay fines and if the people when the fine is over due the Saudi government what it does is that it increases the fine so you'll give you a period of time if you don't pay more they charge you more شيخ إبن وعثيمين was asked is this considered ضرائب is it haram he said نعم it is كل شيء يؤخذ بلا حق anything that's taken unjustly from in the ضرائب this is considered from the what is considered from the ضرائب the tax which is haram وهو محرما here أهل السنة والجماعة distinguished two things شيخ إبن وعثيمين إمام of this time أهل السنة the leader if he does something wrong they criticize the sin they say that this sin is haram لا يدروز and they speak about that but they don't speak about the leader behind his back they do not speak about the leader behind his back they speak about the sin يا إخوة distinguish the two شيخ إبن وعثيمين was asked a question about a matter and he said it's haram then he straight away went back to the leaders issue he said وَلَكِلْ عَلَى الْمُسْلِمِ but what is upon the Muslims is أَسْسَمْ وَطْعَعَ they need to listen and they need to obey وَأَنْ يَسْسِمْ عَلِي وُلَاتِ الْأُمُورِ they need to listen to the Muslim leader وَيُطِعُهُمْ they need to obey him وَإِذَا طَلَبُ مَالَنْ if he asks from them wealth أعطاهم إياه they give their wealth to him وَلَا يَجُوزُ it is not permissible and to take that that person takes these kind of examples or these kind of issues مثل هذه الأمور وسيلة he takes it as a path and he uses these kind of sins as a way إلى القدح في ولاة الأموري to what slander the Muslim leaders وسبِّهم في المجالسي and in private gatherings you start to what even public gatherings you what you insult them you give them names وما أشبه هدالك and anything like that انتها كلام we speech finished شيخ من عثيمين رياضه صالحين ونشرح في رياضه الصالحين he said مَهما فسق ولاة الله how ever much the leader is fasq he is a wrong doer how ever much he is a criminal مَهما how ever much he is a fasq ولاة الأموري the Muslim leader لا يجوز القروج عليه it is not permissible for you to go against him I'll uprise against him لو شريب الخمر even if he drinks alcohol لو زلوا even if he commit zina and it's known that he commit zina لو ظلموا even if the leader is transgressing and he's wronging his people he's lashing their backs he's taking their money unjustly and that's لا يجوز القروج عليه it is not permissible to go against him now we ask are you more fearing of Allah than Ibn Ubaaz and these 30 أئمة so we really need to question ourselves and not the Ulama and the people of knowledge and the Asr is third the third Asal ليس كل من وقع في الكفر أصبح كافيرا not every person who falls into a kufr becomes a kafir not every person who falls into a kufr becomes a kafir يلقى يوجد عند الواقع في الكفر ما يمنع من تنفيلي because it could happen something that's preventing you from becoming a kafir you've come with a statement or a kufr a statement which is kufr or an action which is kufr but you personally may not become a kafir for it are we all together very good where did you get this few قعيدة from شيخ الاسلامي بموتينيا he said in his مجموع الفتاة with the 16th volume page 434 he said شيخ الاسلامي بموتينيا he said not every single person who does a mistake becomes a kafir and he's talking about matters which are kufr لاسي يبع في المستقل in دقيقة especially when they are matters which are very detailed and let it cut through رفيها نزاع الأمة where the arguments of the people have become what have become very high the disputes regarding it has become very high so إبريتينيا says not every mistake that occurs from a person he becomes a kafir because of it especially if this matter is a detailed matter where there's a lot of disputes regarding it he also said another more clear statement he said he said it is not permissible for anybody to make any Muslim a kafir وإن أخطأ وغلب even if he does mistake and show coming حتى تقام عليه حجة until the proof is established on this person وتبين له المحجر and the matter that's been disputed regarding has been clarified for him ومن تبت الإسلامه بيقيني anyone who is Islam has been affirmed by certainty لم يزل it is not removed ذالك عنه بشك no one is allowed to remove that without بلا يزل rather it doesn't even go إلا بعد إقامة الحجة unless the proof is established on him وإزالة الشبهة and the doubt is removed are we all together أصول الشيخ الإسلام إبريتينيا سن ولكن المخصودة هنا إبريتينيا says إبريتينيا says in another place مجموعة الفتاة with the 23rd volume page 348 he says ولكن المخصودة هنا the intent here is أن مداهب الأئمة the methodology the view of the scholars is built upon distinguishing between the dua and the thing that he did هذا التفصيل بين النوع والعيني the thing he did and the one who did it you have to distinguish between the two if we agree number one that what he did is kufr that doesn't mean I've agreed that the man who did it is a kafir so there's two things that already needed from you first of all let's agree that this thing is kufr once we do agree that this thing is kufr we then now have to move on to say what that the kufr falls on to him and this is the masala that we spoke about which is مطلق الكفر and kufr which is معين تعيين الكفر also شيخ ابن عثيمين was asked a question in his لقاء باب المفتوحة رحمة الله they asked him about these people who are not judging by the book of Allah and they're not judging by the Sunnah of the Prophet and they are judging by the French laws and the British laws they brought it into their countries are they kufr شيخ ابن عثيمين he said in لقاء باب المفتوحة the first liqa the question was question 31 ابن عثيمين he said هذا يحتاج إلى النظر this matter requires a look الله لكه ده الإمام أنا عاليم he doesn't just say كفا he doesn't say that he says هذا يحتاج إلى النظر this matter requires a look ما هو السبب الذي حمله على هذا what is it what is it that made him do this why is he judged by the French law why the British law وهل أحد نغره من من يدع العلم this somebody who claimed knowledge to see him into this وقال أن هذا لا يقالف الشرع and said to the leader that this doesn't oppose the sharia and you can do this and madam what's the reason فالحكم في هذه المسألة the ruling pertaining to this issue لا يمكن it is not possible for me to give إلا على كل قضية بعينها unless each issue is revised independently الله أكبر انتا كلام الله أكبر فائدة benefit to make taqfir on a particular individual after it has been agreed that the action the thing is qufr after it's been agreed that this action is qufr and this statement is qufr once it's been agreed to then take it and place it on the individual you would need four conditions to be present and four matters to be absent the four conditions that you would need for it to be present is number one knowledge that person has to have knowledge of this matter if he is ignorant then he is excused the second one is القصد he has to have intended this action this leader has to have intended this action or this individual has to have intended the action again I'm saying he intended the what the action I'm not saying he intended the qufr and that's two different things for example if I say for instance let's just give the hadith of the man who said الله he said to Allah أنت عبدي you are my slave وانا ربك على يوم your load did he get it wrong? أخطأ من شدة الفرح when he said that is that not a statement of qufr? is it not a statement of qufr? it is a statement of qufr but is he a kafir for saying that statement? no it's not a kafir why is he not a kafir? because he got it wrong he did not intend that statement he was very happy he was overwhelmed so he did a mistake and he did not intend that statement number 3 is إختيار he had to have the free will he had to have will it should it has to he had to have the choice to do this and if he was told to do this under duress he was subjugated into it somebody put him at gunpoint that of course it is not whatever statements of qufr he says he is not going to be held accountable for it number 4 is إن عدام التعويل السائخ there should not be a acceptable interpretation if he has an acceptable interpretation which is acceptable meaning it's understandable interpretation then he's what? he's excused if his interpretation is acceptable when I say acceptable it means that it's understandable where he's coming from of course it's not acceptable because you'll be told after that what you're saying is qufr but he won't be made a kafir why? why would he not be made a kafir? because he's got a will which is سائخ an interpretation that is understandable the fourth and final principle that we need to agree upon is الخروج على الحاكم الكافر going against a Muslim leader who is kafir so he's a sorry going against a kafir leader going against a kafir leader is not unrestricted you can't unrestrictedly go against a kafir leader we already said before you can't go against him right but it's not unrestricted it's restricted with some conditions that have to be met when those conditions are met then you are allowed to apprise against him as for a Muslim leader under no circumstances that you'll have to go against him but if he's a kafir you are allowed to go against him under conditions what are the conditions? first of all it has to be وقوعه في الكفر البواح he has to have fallen into كليكة كفر الذي عدنا من الله فيه يبرهان which we have a كليكة evidence in this regard we have a proof أمام الله تعالى the day of judgment we can say oh Allah he came with a كليكة كفر we have to have the kufr here has to be clear it can't be a matter where the scholar is disputing whether if it's kufr or not it has to be كليكة كفر number two قامة الحجة علي the proof has to be established on the leader number three القدرة على إزالته we have the ability to remove him الله أكبر he's careful but we have the ability to remove him what do we have? we have the ability he's a kafir and we've now agreed that this man has come with كليكة كفر or even he's coming out and saying I'm no longer a believer he's coming out and he's saying I'm no longer a believer what do we say? to remove him requires what? ability okay we're going to that many more details four is القدرة على تنصيب مسلم المكانه fourth one is that we are able to place a مسلم in his place so if this camp is taken out and we get rid of him we place we put in his place what? a مسلم leader we don't leave the spot empty or we don't or another kafir who's greater in kufr doesn't come there has to be a Muslim now so we have to have somebody ready but after we take him down we shouldn't say okay who's going to take the place? because what happens? everybody thinks he's the right one for it fold on corruption happens we need to have the person we're going to put in place we've already chosen him it's already agreed upon and we're going to put a believer in place number five is there should not come out from this uprising against this kafir it should not come from it مفسدت with a harm على المسلمين on the believers أعظم من مفسدتي بقائه greater than the harm of him remaining in the seat him remaining in the seat is a harm no doubt about that a kafir should not run the affairs of the believers Allah has not made a kafir a welly over the believers that is definitely a harm but trying to remove him and get rid of him should not bring about a greater harm let me bring the statement of the علامة regarding this issue الحافظ المحجر رحم الله he said about the kafir leader that we're talking about somebody we all agree he's a kafir ابنو حافظ المحجر سلق فلا تجوزو طاعدو it is not permissible to obey him فيدالكا the kafir leader is not obeyed بالتبجيب rather what is obligatory is مجهدتو the Muslims have to fight him they have to remove him لمن قد عليها you are underlined that for the one who has the ability to do so ability means you are able you have the strength you have the power you have the capability it's not like you're going to take you're going to what you're going to bring out her daggers from your house and little knives kitchen knives you can go against him when he's got what it's called the babat it's called aeroplanes and we all together it has to be ability that's the statement of Hafظ المحجر شيخو الإسلامي بلو تيمس فمن كان من المؤمنين بأرببوه فيها مصطبع any believers who are in a land where they are weak the believers are weak or they are at a time هو فيها مصطبع or they are in a time when they are very weak فليعمل بآية الصدر the Muslims should come with the verses that speak about patience وصفح and forgiveness and من يؤدي الله ورسولة for those who are having Allah's messenger we should just be patient and we should just look over look it we shouldn't go speak about it من الذين أوتوا الكتابة the disbelievers Christians or the Jews وأما أهل القوة as for the people who have strength فإنما يعملون بآية القتال those ones are going to apply the verses of fighting fighting with who أحمة الكفري the leaders of disbelief until he state and finishes رحم الله so we are either أهل القوة or we are what أهل ضعف we are either people who have strength or we have people if we are people who are weak what do we implement it's nothing we can do we take the ayat which say خذ العفوة وأمر بالعرفة وعرض عليك جاهلين ألم ترى إلى الذين قيل لهم كفوا ايديكم وأقيموا الصلاة وأاتوا الزكاة كفوا ايديكم hold your hands back pray your Salah أاتوا الزكاة to give your charity those ayat is what we take on board and we all together if we have قوة and we have strength وقات المشركين كافتن كما يقاتلونكم كافة we take those advices out and we apply them based on our ability إبنو باست says إلا يسوك لما دي آيض عبادة إبنو صامت where the Prophet said don't go against the leader إلا أنتروا كفرن بواحد عندكم من الله فيه إبراهب until you see a click of a kufr from him إبنو باست is explaining the ayat he said إلا إذا رأو المسلمون the Muslims have to see بواحد كليكة كفر who has to see it the Muslims so it's not something a group of people saw it has to be the Muslims it has to be that click it's out there in the open everyone knows it it's out there in the open بواحد كليكة كفر عندهم من الله فيه إبراهب and they have the evidence for it أمام الله تعالى in the day of jinnah فلا باست then إبنو باست said it's no problem after he's become with that click of a kufr there's no harm and يقرجوا على هذا the Sultan that they go against that leader لإزالاتي to remove him إذا كان عندهم قدرح but if they have the ability and they have the strength أما إذا لم يكن عندهم قدرح but if they don't have the ability and they don't have the strength فلا يخرجوا don't go out أو كان الخروج يسببوا شبرا أكثر or you going against him will bring out and it will produce a greater evil فليس لهم الخروج it is not permissible for them to go against him رعاية للمصالح العباد العامة observing the greater benefit والقاعدة الشرعية and the principle in the Sharia states that is consistent المجمع عليها that is unanimously agreed upon by all the علماء is لا يجوز it is not permissible إزالة الشرعي to repel and to remove a harm بما هو أشرر منه with a greater evil you're not allowed to remove a current evil with a what a greater evil بلي أجيبو or rather what is obligatory is در أشرعي repelling the evil بما يوزينه so repel this evil get rid of this evil with what something that's going to get rid of the harm that's already there أو يوخففو all it will reduce it are we all together so when we are trying to remove an evil what do we need two things brothers and sisters pay attention if there's an evil he's a kafir is this a harm yes it's a harm do we want to remove this harm yes we want to remove this harm how do we want to remove it with a means that will either fully get rid of this harm that's currently there or it's going to reduce it even if we're going to come with a harm equal to the current harm that we have it's not permissible let alone a greater harm we all together أم در أشرعي بشرعي أكثر as for repelling an evil with a greater evil فَلَا يَجُوزُ بِإِجْمَعِ المُسْلِمِنَ I can sense of the Muslims it's not permissible if they say فَإِذَا كَانَتْ هَا دِيَطْطَائِفَا if then this group and let it to lead is Allah to have the Sultan then if this group who wants to remove this leader because it's a kafir and let it do كُفْرًا بَوَحَمْ they want to remove this leader who has come with a kufr عندهم قُلْد but they have the strength to zeal who buy to remove him بِحَا وَتَبَعْ إِمَامًا صَالِحًا and they are able to place a righteous leader in the place إِمَامًا صَالِحًا طيبًا من دوني without أن يترتب على هداف أسادهم كبير without any greater harm coming from this on the Muslims على المسلمين وشرعون أعدم and a greater evil is not going to come to the believers from this من شرعي هادس سلطاني then the evil of this leader فلا بأس then there's no harm in doing so and removing him أما إذا كان الكروج يترتب عليه but if going against this leader is going to produce and it's going to bring about greater evil or it's going to dismiss and it's going to get rid of safety of the land وظلمون ناس and the oppression of the people is going to happen people are going to start oppressing each other the criminals, the pedophiles and the wrongdoers are going to come out واختيال ملا يستحقوا الاختيال and the people are going to be assassinated because the people are going to start taking their guns إلا غيري هادا other than that of the corruptions that are happening من الفساد العظيم فهذا لا يجوز then it's not permissible to go against him شيخ من عثيمين رحمة الله going against the little Catholic leader he's Catholic he said and it's the final quote that we're going to bring he said إن كنا قادرين إبن عثيمين says if we are able على إزالاته to remove him فحينا إذن أخر if we're able to remove him then we will go against him the Catholic leader وإذا كنا غير كنا قادرين but if we're not able to go against that Catholic leader فننخرجه then we won't go against him لأن جميع الواجبات because all of the acts in the Sharia which are made obligatory on us مشروطة بالقدرة والاستطاع it is stipulated with what condition it's condition that you have to have the ability to do so صلاة you're told to pray standing up if you're unable to stand up and pray what are you told to do sit down it's condition you are told to do it in accordance to your what ability so going against the leader is one of those obligatory acts it's all in accordance to our ability ثم إذا خرجنا if we go فقد يترتب على خروجنا نفسه if we go against him they might come from it a problem and a harm أكبر a greater وأعظم bigger than if he was to remain this man على ما هو in the way he is لأننا خرجنا ثم ظهرت العزة له لأن when we go against him on strength and power might come for him سرنة أديلة أكثر and then we become weaker وتمادة في تغيالي وكفري أكثر and then he becomes more تيرانكون he becomes more of a تيرانكون leader خاده it's stubborn doesn't want to listen and he steps more and goes more into his transgression and his wrongdoing and his kufr فهذه المساء الله but I want this last part to be understood properly these matters تحتاجوا it requires إلا تعقل people to use their brains وأن يقتلن الشمع بالعقل and that the الشريعة is also connected and it's brought with the أقل وأن تبعود العطفة and we get far from emotions let's get away from these videos that people watching new truth and then they become so emotional that وأن تبعود that the person who distanced himself from emotions فهذه أمورة regarding these issues فنحن محتاجون للعطفة he says we do need emotions to feel the pain of our Muslims ومحتاجون للعقل but we are also in need of our intellects and we are also in need of the شريعة حتى until لأن ننساق وراء العطفة so our emotions do not work it doesn't take so much that we lose our minds and we stop implementing the شريعة and then that emotions that we are living on will lead us to what it will lead us to destruction and that's exactly what you see our brothers look what's happening and they put videos on for the people and another video and then another video and then the person he's left what he's left looking at the Qur'an and the Sunnah that's a مقدمة إن شاء الله مقدمة عن أصول that we need to agree upon and then إن شاء الله و تعالى we will be إذن الله الكريم tomorrow we will go through شبحة after the other one after the other any mistake or shock coming that occurred for me while I was speaking it's from me الشيطان that Allah has messaged our free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك و أتوب إلي