 وَإِنْ تَعْجَبْ فَعْجَبٌ قَوْلُهُمْ أَيْذَا كُنَّا تُرَابًا أَيْنَا لَفِي خَلْقٍ جَدِيدَ أولئك الذين كفرو بربهم وولئك الأغلال في عنافهم وولئك أصحاب النارهم في يا خالدون عندما أخذت هذه الآية أخذت أن الشخص الذي يفعل حكم بغيلي ما أنزل الله ليس مشرك في حكم الله عز وجله ليس مشرك، ليس شرك في حكم الله عز وجله وحاول أن أخذت ذلك، أخذت أن أقول أنه تساعد في حكم الله عز وجل لا يمكن أن يكون شرك فقط لو أن المخلوق يقوم بشكل كبير لدينة الله عز وجل أو هو يفعل ذلك من أخر شخص من المفتاح وأنه يؤمن أن هذا يستطيع أن يكون مفتاحه ويكون حلال for him أو هو يفعل ذلك من جحود أو يفعل ذلك من تكذيب أو يفعل ذلك من تفضيل أو أكثر من تكذيب أو أكثر من تكذيب وإذا كان منه تفعل ذلك، فإنه يؤمن على الآية تفعل ذلك المعامل أنه، إذا نقول إنه يوشديك وإذا حكمه أحد يعني أنه يكون مشرك ويشرك فالسؤال أن المخلوق يحتوي على أنه إذا جميعا هناك اجماع من ابن عبدالبر الذي يجب أن يكون رولي با أخر than what Allah has sent down is oppression هو ظلم إذا ماذا هو أنتظار هذه اجماع and the ayah ما يعني هو أن the ayah is referring to the sixth that I said is a consensus that is called for Akbar عبدالبر is referring to anything other than those six which there is no consensus on and what I mean there is no consensus on it meaning that there is no consensus on it so this is what I want people to internalize and understand okay so even though Allah says in the ayah so it looks like he's talking according to shirk and even if we agree that it doesn't put someone out of Islam would it at least be minor shirk or is that not even the case here no I said is only shirk in the six forms that I mentioned that's only when it's shirk other than that it's what about the argument that this is actually going against the again I told you it's a major sin it can only go against you know and the person becomes a kafir for doing it is when they do it for these six then he's doing an act of disbelief he's now he's trying to fight with Allah in his rights and he's a disbeliever for that okay the next question is isn't there a fatwa of sheikh Mohammed ibn ibrahim who is the teacher of sheikh bin Baz no doubt you are well aware of and you accept and he said that anybody who changes the constitution of Allah and rules a country by man-made laws so he's not necessarily talking about the six you're talking about he's just talking about ruling but other than Allah man-made laws has committed kafir akbar and has left the fold of Islam do we now say that he is upon the man-hedge of the khawarij and how do we understand this considering the اجمع that you mentioned just now so as the person who's watching this video is going to see on the screen sheikh Mohammed ibn ibrahim's fatwa his last fatwa is this this is his final and last fatwa that he gave رحمه الله five years I think was between that one and the first fatwa he gave in other words sheikh Mohammed ibn ibrahim's latest fatwa the final and last fatwa that he gave before he passed away which was then published in his مجموع الفتاوة which was published in his مجموع الفتاوة is that he didn't hold that opinion so he came back from it that's one response and the person can read it on the screen number two الشيخ محمد إبراهيم مع جلالته ومكانته even though he's a great noble imam highly respect individual in my eyes I love him so much he's the imam of our time he was the first mufti of Saudi Arabia there was no mufti before him he's the direct descendant of the great imam الشيخ محمد عبد الوحب رحمه الله he came directly from his lineage he can't do takfir on something he doesn't have an ayah for it or a hadith for it the takfir is a حق الله it's Allah's rights and it's the rights of the messengers صلى الله عليه وسلم you can't say شيخ صول صول made takfir of this so it's kufr an imam cannot make takfir on an issue however high he is and however noble he is and however great he is that's a point we have to understand so even if you say شيخ محمد مراهيم made takfir on this issue my question to you is what is his evidence even if we don't say that he came back from the opinion he can't make takfir on something that he doesn't have no textual evidence for does that make sense but as I said he did رحم الله come back from that opinion okay something else you mentioned on the episode was that there is an ayah that says and you use this to prove that actually anybody who doesn't action this is talking about قريش or at the time at the time of جهلية burying their daughters alive and use this to prove that actually anybody who doesn't action is therefore making a judgment because this was an action of theirs and Allah revealed this ayah the question here is that can you name one person from the salaf who interpreted يخ كمون as عمل as actions rather it is claimed that the majority of the Mufasireen like Fabri and Ibn Kathir and others actually mentioned that this ayah is referring to their belief that Allah has daughters and not their action of burying the daughters alive okay I really want something to be understood when I had given the ayah there was a context of why I mentioned the verse there was a context to it and this is as follows number one I gave the kalam of sheikh or islam ibn taimiya and the kalam of ibn hazam who both said that your action is حكم okay I gave those two those two imams they said that your own actions and what you do is considered a حكم شكل سام تيمي it said it categorically and so did ibn hazam رحمه الله و تعالى okay the khawarij the early generation the khawarij why did they make takfir on major sins the khawarij why did they make takfir on major sins what was their reason for making takfir based on major sins is because they believed it was حكم بغير ماء and for them حكم بغير ماء and for them حكم بغير ماء and for them and the scholars who said that was الامام أبو حيان الاندلسي الامام الأجوريو أبو عبدالله القرطوبي ابن عبدالبر four of those imams they said that the آية و ملّا ميحكم بمعنزل الله فأولئك همو الكافيرونة the khawarij they took it at its apparently meaning they said it's كفر أكبر and so based on that they made takfir on what every sinna why did they make takfir of every sinna you need to ask this question because the khawarij the early khawarij understood that rolling your own actions is a حكم and so that's why they labeled the major sinners as كفر the second point that I want to mention is that the آية و إذا بشرة حجوم بالأنتة بلّا و أتو مسودة و هو قظيم what I wanted to extract from the verse and derive from the verse is that حكم is not only judging between two people it's not that you judge between two people it can be what you believe حكم can be what you do and it can also be if you judge between two people that's my argument do you see my point and that's what I was trying to express and that was what I was trying to prove that if you say و من لم يحكم بما انزل الله فأولا يقوموا الكافر if you say this آية you would have to make takfir on belief you would have to make takfir on an action you would have to you would have to make takfir based on judging between two people however small and however large it is it doesn't matter and it doesn't matter the quantity of whatever the person does so who from the self understood the action to be part of this I just told you ابن تيمير رحمة الله تعالى and the self I mean الشيخو الإسلام تيمير he's he transmits the kalam of the self the statements of the self so الله تباركه تعالى he said in Surat Al-Ankabut مثلا I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm I'm سوف تذهب إلى ريزان للتصوير وإذا ترى ريزان للتصوير you will see that the Jews changed the legislation for Zinnah from stoning to death into blackening the faces while they believed that it is not from Allah أيه they didn't make it as an istiklal That's a mistake from two perspectives number one the Jews they changed the rule for worldly reasons and then they attributed it to Allah meaning so in English they write their book with their own hand meaning they changed, they altered it, they played with it ثم يقولون then they say this is from Allah so they did that she attributed to Allah of course they did so that person is incorrect in saying that and anyone who does that as I mentioned is one of the forms of the six that I mentioned that is كفر أكبر because I knew that the Jews did it and they were كفر because of that and that's what the context of the ايو ملّم يحكم بمأزل الله فولا يكونوا الكافر ونكيب دعنون anyone who is similar to what the Jews did is a kafر but the argument and the question here is not the six people can bring me evidences for istiklal I will agree with you you can bring me evidence for تكذيب I'll agree with you you can bring me evidence for تفضيل ومن أحسنه من الله حكم اللي قوم يقومون I will agree with you because this is all evidences اجماع, consensus for the six the discussion and the dialogue and the نقاش is other than the six okay let's talk about other than those six so you mentioned altogether there were nine forms of ruling by other than الله six of them اجماع that this makes some of the kafر is كفر أكبر the other three there is a difference of opinion the question here is asking if somebody believes that all nine forms of ruling by other than الله are كفر أكبر because he has isti had in the remaining three and he is of the opinion that they are also كفر أكبر then is he upon the way of the خوارج and if not then where do we draw the line for him to be upon the way of the خوارج now the person is not necessarily become from the مدهب الخوارج he will not necessarily be from the مدهب الخوارج the reason why is because these six of course if he agrees with it he's got evidences for it and there's a consensus for it there are three that's remaining the تشريع عام and the تقنين we've already spoken about that in the actual podcast those two there are scholars who said it's كفر أكبر with all truthfulness من ناحية الأمانة العلمية there are some scholars who believe that it's كفر أكبر and again I've proven that there are some scholars who said it's كفر أكبر and there are some scholars who said it's not كفر أكبر now there is a khilaf amongst the scholars on the issue of a تشريع عام and a تقنين there is difference when there happens a difference we need to be able to reconcile between who's right from who's wrong the ones who said it's كفر أكبر they're the ones who have to bring the proofs not the ones who said it's not كفر أكبر the reason is because what the قاعد أهل سنة agreed upon is disobedience and going against Allah's command the default position is that it's a major sin or it's a sin until proven that it's كفر كفر is an additional point it needs additional evidence for it so the ones who said that it's كفر they have to supply us and they have to provide for us evidences now their evidences when it was sift and it was looked at it didn't constitute to كفر أكبر and dispelling the person from the from the fold of al-Islam it didn't rather it proved the country it proved the opposite okay because as I said and I keep repeating that the كفر is Allah's right and it's the messenger's rights they're the ones who can make the fear of somebody when they make the fear of someone we have to take it from them these imams have to provide us with who they got it from where did the messenger say this and those evidences they have to be what the كلام of that I mentioned it has to be what as clear as the sun it can't have ambiguity in it so I've said تقنين and تشريع عام there is difference of opinion the one the other one which I called the where the person changes the rule of Allah but it's just مجرد he just randomly does it there is no constitution written for it and there is no there is no constitution written for it he doesn't have a book that he goes back to he didn't legislate from himself he didn't bring it from another country every now and then whoever comes and he feels like he's friends with them he rules by other and what Allah has sent down this is not كفر أكبر and I don't think majority of the people make the fear on that one is there any difference of opinion on that no no no no one does that generally no one does that but there is difference of opinion based on the khawad yeah there's a difference out of sunnah with the khawad right right right but not within out of sunnah okay the next question is if there is that ruling by other than Allah but there is a difference of opinion when it becomes large on a country wide scale for example no no no how frequently he does it right right okay fine so that's where they bring an issue of we look at the number if he does it once or twice they say no problem but they say if he does it for so long and he keeps doing it and again and again and he keeps doing it then he becomes a kafir now now is a problem brother the reason why it's a problem is because you've made a kafir based on number now yeah you've not made a kafir based on the essence of what this thing is you said it's like saying if somebody drinks alcohol once he's not a kafir but if he drinks it so much and he becomes drunk and then he becomes addicted to alcohol he's a kafir that's what you're trying that's basically what you're trying to say no okay if there's that ruling by other than Allah is a major sin then why is there a difference of opinion in those remaining three forms or at least in the remaining two like you mentioned that there was a difference of opinion I mean they're not making they're not doing any of those other things yet some people still took them outside the fold of Islam but you're trying to claim there's an ajma yes so their argument really revolves around the point which is they said why would he write the law from himself this is their argument why would he write it from himself and even an old fatwa before he came back from it as well he came back from it by the way as well He's takfir on this issues was based on he necessitated from the person in another words he wouldn't be able to write this constitution unless he believes it's his rights or he wouldn't invite a constitution taken out from another country bring it into the muslim country and then forced people to follow it unless he believes this is permissible وما إله إله إله إله things like that و كنا نقوم بعمل معه في القناة هذا هو لازم المدهب معي لازم المدهب يعني أنك تحتاج لشيء من شخص يبقى و ثم تقفل على ما تحتاجه ليس ما يقوم بعمل سأعطيك مثل يبدو أن يقول أن شخص يقوم بعمل for 40 سنة لا يمكن أن يتعطيه و يقوم بعمل لا يمكن أن يتعطيه و يقوم بعمل حران لا يمكن أن يعتقد أنه يعتقد ذلك يجب أن يكون كافر لا لا هذا الشيء هو مجرد يمكن أن يكون كفور يجب أن تتعطيه و هل يتفقه على موضوع أنه حران و لم يكن يفعله و لكنه كان مفتاح له أو كانه يتفقه لأنه يعتقد أنه كان ممتع هذا يجب أن يأتي من الموت من المجموعة who is doing it كما تقوم بعمل مع بعض المؤمن يمكن أن يقول أن المسلمين يجب أن يتعطيه و يتعطيه و يتعطيه و يقوم بعمل Surely this clearly shows that they believe that the rule other than Allah is actually better for their countries and they've made it tough for人 He commits an Tampa He could actually beleive that this law is permissible He can there might be a possibility He believes that but we can't determine that just on the action alone Okay We need to hear him vocalize it He has to say it to us because The act merely is a major sin Okay Final question I have for you today Insha'Allah Question سؤال، أستاذ يبدو أنه يستخدم إبن عمباس رضي الله عنه الذي يشاهده هل يأخذ أيضا إبن عمباس يشاهد إبليس قبل أن يكون أيضا أيضا؟ مالذي حقا أفضل مع أن يأخذ الظاهر من الآياء؟ أم لا يجب أن يجب أن يكون أيضا أيضا أيضا؟ إبن عمباس يشاهد على الأشياء الشيطان، إبليس يشاهد أيضا أيضا إنه من الممكن أن أذكر بأنني تشاهدت عنه جدا عما قريبا لم أستطيع أن أذكر بأنه أم لا يفهم تلك الموضوع هل تكريب سؤال إنه لم يستخدم إبن كفورا على الإسلام? إبن عمباس يشاهد على هذا الموضوع أم لا يستطيع أن يشاهد أم الأرام تحته حيث كانوا إبن كفورا على الإسلام؟ عباس يجب أن يفعله صحيحاً للمساعدة للمساعدة رحمه الله تعالى يقول أنه شيطان وإبليس أنه شيطان إذا يقول ذلك فهي يذهب للمساعدة الله يقول وإدقلنا للملائكة يسجدوا لي آدمة فسجدوا إلا إبليسة كان من الجني ففسق عن أمر ربي فتأخذون هو درية ووليا ومن دوني وهم لكم عدو بيسة للظالمين بدلا لذا عبدالله عباس يذهب للمساعدة هنا عندما عبدالله عباس يقول وما لم يحكم بما أزال الله فأوليكم الكافيرون كفرن دون كفر وقال وقال وقال وقال وقال وقال وقال وقال وقال who from the other companions differed with him عباس rather when he said this there is no other صحابي who differed with him on this issue no one and then rather he students they took that from him like and and and and all of these they gave the they pushed his opinion I will so this is it's important that it's understood correctly and these issues are put in the right right perspective and all like this issue I'll tell you this this issue I've read it for I'm exaggerating if I say like 10 years I've been looking at this issue not every day of course but I've been seeing this issue come up and I've never seen a a response or an argument that was brought my way that made me feel that maybe I hold the wrong opinion everything that I felt was brought to me لا يسمين ولا يغني من جره it doesn't really give an answer a sufficient answer that gives contentment and I think you know what when in the end I am not related to any ruler he's not my cousin he doesn't pay for my bills I don't have any reason to do I'm not defending anyone I am speaking about this issue as a as a as a as a as a as a as a as a as a a as a as a as a ... ... ... أمر ... ... ... و بسبب المتحدث عن مسألة مهما برسائل المنطقة و ل now it's like you and I think I said this in the podcast it's like you going and beating an alcoholic and you bash him and you lash him or you do takfir on the alcoholic or you beat him whatever you do and then I come to you and I stop you from beating him and I bring you to the side and I say what are you doing and then you look at me and I said beating him is not allowed who are you to do it or you make takfir on him and I said why do you do takfir on him what is the reason you make takfir and I argue and I say it's not takfir what he did it's a major sin and then you look at me and you say you defend the alcoholics you speak for the alcoholics you argue for the alcoholics that's what you are that's unjust just because I'm talking about مسألة شرعية I'm talking about the شرعي issue whether this is the ruling for it whether it's a major sin it doesn't mean I'm defending a particular leader or I'm speaking for a particular government واللهي I'm not I want خير for the Muslims wherever they are حكام or محكومين whether they're the ones who are in control and running the country or the ones who are being run I want prosperity and good for Muslims wherever they are مشارق الأرضي ومغاري بها the east and the west that's the truth I have no connection with any country or any system or any government no government pays me money and gives me money or gives me money to defend their country or speak for their country I'm a skin simple person who's trying to survive in this world now مصلاة جزاك الله وخير for your answers today so we have time for just before we wrap up this Q&A session I do want to remind the people who are watching that if they do have any questions that they want to ask on any of the topics we cover on the show then feel free to email us at questions at thehotseatpodcast.com سبحانك الله وبرحمدك أشهد بألها إلها لأنت أستغفر لك وعطوبوا إليك