 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَى فَالْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات عمالنا ما يهده الله فلا مضلله وما يضلل فلا هادي له وشدوا الله إلا الله وحده لا شريك له وشدوا أن محمد نعبده ورسوله أما بعد وإن شرحه الدكتاب نواقظ الإسلام ريتم باي شيخ الإسلام محمد عبد الوهاب رحمه الله تعالى ويفنش تفت ناقض ون now going to move on to the sixth ناقض بيد لله الكريم الشيخ سيد من استهزأ بشيء من دين الرسول صلى الله عليه وسلم أو ثواب الله أو عقابه كفر والدليل قوله تعالى ولإن سألتهم ليقول إنما كنا نخوض ونلعب قل أب الله وآياته ورسوله كنتم تستهزئون لا تعتدر قد كفرت بعد إيمانكم الشيخ رحمه الله he goes into now استهزاء إن شاء الله تعالى the way that we plan to go through this point إن شاء الله تعالى is by mentioning seven points seven points إن شاء الله تعالى the first of them is معنى الاستهزاء لغة وصطلاحة what does استهزاء actually mean linguistically and what does it mean شرعاً what does it mean according to the شريعة what is the شريعة defined as استهزاء إبلو فارس ملايمة اللغة إن اس كتاب معجب مقايس اللغة he mentions that the word استهزاء it means that إذا السخرة is when the person mocks and also the same is said by الراجب الأصفة هاليو مع الأصفة هاليو إن اس كتاب المفردات خليل إبلا أحمد الفراهيدي إن كتاب العين he mentions that he says الهزء which is the أصل of the word he says it means استخرية it means تمق and this is what the Arabs know as the word الاستهزاء it's تمق إبلو فارس معجب مقايس اللغة الراجب الأصفة هاليو إن اس كتاب المفردات خليل إن اس كتاب العين and also صاحب الإسان العرب إبلو منظور they all said the same so that's what it means linguistically in the language if the شريعة it means as ألمام الالوسي يو منشز رحمه الله إن اس كتاب روح المعاني الوسي يو منشز الكتاب روح المعاني which is a تفسير بك he says that the استهزاء is استخفاف وصخرية واستحانة والتنبيه على العيوب والنقائس it means to mock it means to belittle it means to put down it means to bring out faults and mistakes and errors على وجه يبحك منه in a way that is laugh at you bring out the faults and the mistakes in a joking manner وقد يكونوا ذلك بالمحاكات في الفعل والقول والإشارة والإماء and he said that it can occur either by action or speech or either a gesture that a person does all of that it can fall under it استهزاء you can do it with your tongue you can do it with your gesture you can do it with your body you can do it with your tongue and say it all of that إذن ألوسي's definition is very comprehensive رحمه الله تعالى so we've defined what استهزاء means لغة and we've also defined it what it means شرعاً according to the sharia we're now going to move on to the second point the second point الأدلة على كفر المستهزاء بي the evidences that show the person who mocks الله سبحانه وتعالى the messenger and the verses of Allah he becomes a disbeliever the evidences it's the statement of Allah سبحانه وتعالى ولا إن سألتهم if you ask them لا يقولون they will say to you إنما كنا نخوبوا we were only enjoying ourselves and we were playing قل سيتنا محمد أب الله in the verses of Allah وآياته ورسوله and his messenger كنتم تستهزي أولا are you mocking لا تعتدروا don't try to look for excuses for yourselves فالكفرتم you have become disbelievers بعد إيمانكم after you are believers صورة التوبة آية 65 to آية 66 الشيخ رحمه الله بقوة many scholars have extracted from this آية that it's kufr أكبر if a person mocks Allah and the messenger all the Quran that the person becomes a disbeliever وقلتنا I mentioned some of the scholars شيخ الاسلام يبنو تيميا he mentions it in his كتاب الصاريب المصلول على شاته من رسول on this آية he says وهذا نص صريح في أن الاستهزاء بالله وآياته ورسوله يكفر شيخ الاسلام تيميا وهذا الصريح that the person who mocks Allah and he also mocks the prophet عليه الصلاة والسلام he also mocks the verse of Allah that he's a disbeliever this آية is clear in his matter he says in his كتاب الصاريب المصلول على شاته من رسول آية 33 so page 33 page what? page 33 شيخ الاسلام تيميا and he also says it in his مجموع الفتاة the 15th volume page 48 and he also says it in page 49 as well both those pages he mentions that it's what? this آية is clear in this regard also from the scholars is ابنو قدامة in his كتاب المغني the 12th volume page 298 he says منصب الله anyone who mocks sorry anyone who insults Allah تعالى كفر he becomes a disbeliever منصب الله تعالى anyone who mocks الله سبحانه وتعالى كفره he becomes a disbeliever سواء وذا اما إذا كان مازحاً أو جاداً whether he's joking or whether he's serious about this when he insults Allah whether he's joking or whether he actually means it he's a disbeliever وكذلك من استهز أب الله and the same is the person who who mocks الله سبحانه وتعالى أو بآياته or his verses أو برسوله or his messenger or his books قال تعالى أنه brings the ayah ولإنسألتهم لا يقولون إنما كنا نخوض ونلعب والأبي الله وآياته ورسولي كنتم تستهزئون لا تعتاد وقد خفرت بعد إيمانكم also the third scholar is ابنو حزم في كتابه his book الفصل في الملالي والأهواء والنحل he mentioned in the third volume page 299 he says صحة بالنص صحة بالنص it has clearly come from the texture evidence أن كل من استهزاء بالله that everybody who mocks الله who mocks الله أبارك وتعالى بعد بلوغ الحجة إلي after the proof has reached him فهو كافير he is a disbeliever he says the fourth Imam is العلابة عبد الرحمن ناصر السعدي رحمه الله when he came to this ayah he said الاستيزاء بالله mocking الله سبحانه وتعالى and mocking his messenger he said كفر المخرج على الديني it is disbelief and it takes a person out of the fold of Islam لأن أصل الديني مبنيون على تعظيم الله because the religion is built upon veneration of Allah glorification of Allah وتعظيم الديني and it's also built upon venerating and glorifying his religion and also glorifying the messenger صلى الله عليه وسلم when his desire will be shade and when you mock something it goes against that أصل he says it opposes that particular foundation which is to venerate and glorify Allah and it opposes it he says and the way that it goes against it and it pushes it away he said it's the greatest form that his desire fully eradicates and fully gets rid of what التعظيم glorification and honoring of Allah and he mentions the ayat and he says and then he goes on to say that anybody who mocks anything from the book of Allah or the Sunnah of the Prophet صلى الله عليه وسلم أثابيتي عنه that is correctly transmitted from the Prophet أو سخرة به أو سخرة به ذلك أو he belittles that and mocks it أو he belittles it أو he mocks the Prophet فإنه كافير بالله العظيم he's a disbeliever the same was said by ألمان فخردين الرازيو he mentions it in his تفسير he said the same thing that عبد الرحمن ناصر السعوديو he said that استيزاء الله سبحانه و تعالى he said كيف كان كفر بالله he said how can it become disbelief he's putting that question forward among what is the reason why mocking the religion is كفر he says and استيزاء يدوله على استخفاف he says that mocking indicates that the person is belittling the thing it's putting it down و العمدة الكبرى the greatest pillar in إيمان is what تعظيم الله it's to honor Allah to venerate Allah to glorify Allah بأقصى الإمكاني to the greatest of Europe to the greatest is what إيمان stands on to venerate Allah to the highest and then he says و الجمع بينهما to bring them together which is بين تعظيم الله venerating الله و الاستيزاء و الاستيزاء وبه and mocking him is محالة it's impossible so one will stay when you mock تعظيم الله will get out of the picture and if تعظيم الله is there then mocking can't come also sheikh of Islam محمد من عبد الوهب in دورة السرية the 10th volume in the 10th volume paid 121 he also رحمه الله he says something like that he says something like that ابن القاسم رحمه الله also says انا حاشب على كتاب التوحيد الشيخ بن عثيمين ان شرح في كتاب التوحيد القول المفيد he says the same القاضي عياض رحمه الله in his كتاب الشيفاء he also says the same رحمه الله تعالى so this is a مسألة اهل العلمي they've consistently said ان شاء الله تعالى later we're going to be اجمعات consensus in this particular issue المسألة الثالثة we're now going to move on to the third we're going to move on to the third point ان شاء الله تعالى which is لا فارقة there's no difference في كفر المستهزئي there's no difference okay there is no difference between the one that's mocking okay whether he's joking or serious there's no difference if the person is mocking he's joking or he actually intended to mock the scholars بلا خلاف بين العلمائي there is no difference amongst the scholars that this person is a disbeliever there's no difference on opinion this is a consensus اهل العلمي they have a consensus that whether you are whether you are joking or serious or you intend or you what you actually intend to mock and belittle it doesn't matter to them both of them are كفر اكبر and as I said بلا خلاف بين العلمائي there's no difference of opinion amongst the scholars where ever madham that they're from قال ابن العربي والمالكي رحمه الله ابن العربي the great maliki scholar he says in his kitab احكام القرآن when he came to the ayah افقل بالله وآياته ورسوله كنتم تستهزئون لا تعتدنوا قد كفرتم بعد ايمانكم he says لا يقلوا ان يكون ما قالوا في ذلك جدا او هزلا he said this statement of theirs doesn't go outside whether it being a joke or it being something they intended it can't go outside of the two لا يخلو it doesn't go outside they can't get out of ان يكون ما قالوا في ذلك when they said what they said and we go to know what they said those people who said what they said either they were joking or they were what? serious and then he goes on to say وهو كيفما كان whatever it may be كفرتم person becomes a disbeliever فإن الهزلا بالكفر كفر he said joking upon kufr is kufr لا خلاف فيه بين الأمة the umma don't differ in this regard فإن التحقيق أخو الحق والعلم والهزل أخو الباطل والجهل to intend something is the brother of what truth and knowledge and the hezl joking is the brother of falsehood and ignorance so here what we take from it is this part where he says فإن الهزلا بالكفري that when the person jokes with kufr كفره becomes a disbeliever لا خلاف فيه بين الأمة and as we are going to see at the end of the book محمل عبدو حبوني brings all the nawakad he mentions that whether you are joking or you are serious it doesn't matter at the ending of the nawakad he mentions whether you mean it or not this is kufr Akbar also the second scholar that brings the consent in this issue is محمل آلوس رحمه الله he said استدلا بعضهم بالآيتي على أن الجد واللعب في إظهار كلمة الكفري سواء ولا خلاف بين الأمة في ذلك he said that scholars use this aya to show that the person who is serious and the one who is joking in speaking statements of kufr and coming with statements of kufr or kufr manifesting from you he said that it is the same to them ولا خلاف بين الأمة في ذلك and there is no difference of opinion amongst the scholars in this regard scholars use this aya to say whether you are serious or joking if kufr becomes apparent from you that you become a kafr whether you are joking or serious it doesn't matter and he says ولا خلاف بين الأمة في ذلك and there is no difference of opinion amongst the ulama in this regard شيخ سليماني بلا عبدالله محمل عبدو حب the grandson of محمل عبدالله and the first imam who actually explained كتاب الترحيد who explained what كتاب الترحيد the author of the كتاب تيسير العزيز الحميد في شرح كتاب كتاب الترحيد he says أجمع العلماء the scholars unanimously have agreement على أن من استهزاء بالله أو بكتابه أو برسوله أو بديله كفر كان هذا لم يقصد حقيقة الاستهزاء اجمعا he said the scholars are unanimously agreement that the individual who mocks Allah who mocks the book of Allah the messenger the religion كفره he becomes a disbeliever ولو كان even if he is ولو كان whether he is a joking person and he didn't intend this mocking and he didn't intend to belittle nothing that's not what he intended he is still a kafet اجمعا by himself ابن القيم also transmitted اجمع رحمه الله what he brought اجمعا in this issue and he clarified that there is no difference between whether the person is serious or whether the person is joking in this matter وانهما سواء that they are the same that's what he mentions رحمه الله and what he says because his talk is very long in his كتاب علام الموقع the third volume page 76 is that he says the exceptions here is the person who does a mistake قيد مخطي and he brings the evidence for that the one who says اللهم انت عبدي وانا ربك اخطاء من شدة الفرح the one who said when he lost all of his property in the desert his food and everything that belonged to him was on his riding beast he got it wrong a slip of a tongue came from him and so he said instead of saying او اللهم انت عبدي وانا ربك he said to Allah انت عبدي وانا ربك and then he says اخطاء he did a mistake for what reason لكن اخطاء من شدة الفرح he did a mistake because of his excessive of excessive happiness and joy so he did a mistake I was very happy that's why and he says an exception here is the مكرح the one who has been forced to say these kind of statements he said it's an exception as well it's an exception and so he brings the ayat for that as well الا من اكره وقلبه وقلبه مطمئن بالإيمان except the one who has been burning into it and he also said اناسي the one who is forgetfulness if something like كفر occurs from him then that person is also an exception but he says as for other than those things joking and seriousness doesn't change the ruling of كفر whether you're joking or you're serious it doesn't change the ruling are both the same so you can see it there شعبا وتعالى اني اعلام المقعين با يبن القيم رحمه الله المسألة الرابعة the fourth مسألة that we're going to go into is that the evidences to show that there is no difference between المستهزئ القاصد the one who is مقع and he intends it and the one who is joking we bought the consensus and that should be enough to be honest but there also the ayah itself proves that there is no difference the ayah itself that we brought at the beginning and the ayah that the sheikh himself used رحمه الله indicates that there is no difference between the one who is joking and the one who is serious let's look at the ayah الله سبحانه وتعالى he says if you ask them they will say to you إنما كنا نخوض we were only we were only indulging into this and the word نخوض here means so we could use up our free time that's why we were doing it ونلعب we were only playing we will say to them أبي الله the verses are in Allah sorry وآياته and his verses ورسوله and his messenger كنتم تستهزئون you were mocking so from the ayah what they were doing was what they were what they were joking they weren't serious the ayah from the ظاهر what it shows us is that they were not serious they actually were joking and امام الالوسي رحمه الله mentions that he says إنما نلعب we are playing and we're just enjoying ourselves نتقصين مسافة صفر so we can shoot him the long travel that awaits us they just want it it's called the Banta is that the journey is long so when you laugh and you joke the journey seems very short you get to your destination quickly that's what we wanted from it ودالك لخطئ الطريق ولم يكن دالك مننا على طريق الجدي so they tried to say this was not for our seriousness we didn't actually mean it like when we said it but then ورسول كنتم تستهزئون لا تعتدروا قد كفرتوا بعد إيمانكم and what shows that it doesn't matter whether you're serious or not is that their كفر came without them being asked whether they were serious or joking about it no one asked them the ayah did not say to them the prophet was already informed about it that these individuals are disbelievers so when they came all that was waiting for them was لا تعتدوا don't look for excuses what you guys have done is play a kufr you've come with كفر ألوسي mentions that رحمه الله and he extracts that also أبيل حفس الحمبلي he mentions that in his كتاب اللباب في علوم الكتاب also الكياء الهراسي رحمه الله he mentions in his أحكام القرآن also ابن أبيحاته in his تفسير عن ابن جلين الطبري they bring it from عبد الله بن عمر رضي الله تعالى عنهما he said قال رجل في غزبة تبوك في مجلس يومة and he mentions the story of what happened that a group of people sat in a gathering one day in the battle of تبوك and they were sitting and they said ما رأيتم مثل قرآن I've not seen anyone like our قرآن they are what they love to eat a lot and they love to lie a lot and they're the most cowardice when meeting the enemy and then a man in the gathering said to them you are a liar ولكنك منافق but you are a hypocrite and I would tell the Prophet ﷺ what you guys were saying when they reached the Prophet ﷺ and then the I came down عبد الله بن عمر he said فأنا رأيته I saw these individuals متعلقا بحق بناقة رسول الله they were holding the reins of the Prophet ﷺ's riding beast his horse and he was saying to them قولا بالله وآياته ورسوله كنتم تستهزئون لا تحتدلوا قد كفرتم بعد إيمانكم the Prophet ﷺ said to them الإيمان العلامة مقبل إبنهاد الوادعي واثانتك فيت this in his كتاب الصحيح المصند من أسباب النزول that is a story about this a narration that إبن بيحاته brings that is authentic the word that he used what they used ما رأيته مثل like I haven't seen anyone like our قراء the word قراء they meant by the Prophet ﷺ his companions they were using it for the Prophet ﷺ and the word قراء the word قراء it actually means the scholars when the word قاري is used in the time of the salaf and now what is used as is different now the قاري is known by a person who just reads the Qur'an and he knows the different dialects of the Qur'an and he reads the Qur'an but according to the salaf the قراء are the علماء they were known as the what the scholars and the people of knowledge that's why you find what Bukhari narrated in الصحيح from Huday رضي الله تعالى عنه which he said يا معشر القراء استقيموا فقد سبقتم سبقا بعيدا فإن أهدتم يمينا وشمالا لقد ضلالت ضلالا بعيدا he said يا معشر القراء او قراء and when Huday فسأل او قراء he's not talking to the what the reciters only he's talking to the talking to the علماء because back at that time the person wouldn't just study the Qur'an and have no fiq no عقيدا he wouldn't be like that now you find the person's قاري if you ask him a set in pertaining to طهارا or صلاة if you ask him a set in pertaining to عقيدا عقيدا related issues he may not even know it and he's called قاري he's a قاري that's not how the itself would see the what قاري وذلك يا عباس رضي الله تعالى عنه عنهما he said and he mentioned in that story وكان القراء وصحابا مجلس عمر and from the قراء and those who were sick with عمر رضي الله the قراء he means علماء would be sitting with him حافظ محاجر the comment that on that on that statement حذي فتب لليمان that I mentioned and then he said القراء جمع القاري المراجب علماء بالقراء والسنة والسنة العبادة the Qur'an the scholars of the Qur'an and the Sunnah so the Qur'an when they said that our Qur'an they eat a lot and our Qur'an are cowardice they met the prophet and the companions مسألة القامسة the fifth مسألة that we are going to go into إذا ندينا حكم الله those who الله تباركوا تعالى ruled on to them their كفر in this آية that Allah ruled on them that they are كفار because of their مكره they were believers before this they were believers before that before they became these believers they were actually believers على الصحيح من أقوالي أهل العلم according to the strongest according to the strongest opinion of the scholars because the آية clearly says قد كفرتهم كفرتهم بعد إيمانكم you have become disbelievers after your إيمان شيخ وليسامي بن تيميا mentions that in his كتاب الإيمان page 259 with the تحقيق of شخ ناصر رحمه الله تعالى شخ ناصر الدينة الالباني he mentions that that these individuals were كفار and he uses that part of the آية and he explains that قد كفرتهم you have become disbelievers بعد إيمانكم after your إيمان also الشيخ محمد الله عبد الوهب he mentions that in his دور رسانية the tenth volume page 125 that these individuals were believers and that they turned out to be disbelievers after the statement which they said شخ صالح الفوزان in his شرح of نواقظ الإسلام when he commented on this vase he said قد كفرتهم بعد إيمانكم هذا دليل عليهم كانوا مؤمنين he says this is an evidence that they were believers ولم يقولوا منافقين they were hypocrites إذا لو كانوا منافقين لم يقول because if they were hypocrites والنهب been said قد كفرتهم بعد إيمانكم لأن المنافقين ليس مؤمنين هل المنافقين are not they are not believers من الأصلي in terms of their the default position فلا يسمون مؤمنين so they are not referred to as مؤمنين وإنما يسمون بالمنافقين rather what they will be called is hypocrites وقد قال الله عز وجل الله said في الآيتي in a vase في المنافقين in regards to the hypocrites look what Allah said about them ولقد قالوا they said a statement of كفر وكفروا بعد إسلامهم and they became كفار after the إسلام شخصر حل فوزان سب ولم يقول بعد إيمانهم this ayah says ولقد قالوا كلمة الكفري وكفروا بعد إسلامهم وكفروا بعد إسلامهم and Allah didn't say وكفروا بعد إيمانهم why لأن الإسلام he means he says they showed to the people that they came into Islam وإن لم يقول صادقا في قلبي even though they were not truthful about it in their hearts they were together and he carries on speaking رحمه الله تعالى so the ayah is talking about what the ayah is talking about a group of people who are believers they were what group of people who are what and these group of people who are believers they left a folder on Islam بمجرد هذا القول just by that statement which they said and of course those statements of the علماء all states all proves that there is that they were believers المسألة السادسة the sixth مسألة which is الإستيزاء يرقص المئلة قسمين that the استيزاء is categorized into two okay the استيزاء is categorized into two the first one is الإستيزاء the direct type of mockery okay it's the direct type of mockery and this type of استيزاء this type of mockery is the one that have occurred the one that the ayah has shown these individuals what they said was direct straight to the point and it's the one that occurred from these individuals and other statements that you find people say nowadays which are clear cut which are the same as this and there are ayats in the Quran الله تبارك و تعالى mentions the story of these those who mock for example الله تبارك و تعالى he says that the disbelievers the dunya has been beautified for them the kufar الله beautified the dunya for them they see the dunya to be the ultimate goal و يسخرون and they mock who من الذين آمروا the believers the kufar is mocking is direct و سوى الله تبارك و تعالى he says الذين يلمزون المضطوعين من المؤمنين في الصدقات والذين لا يجدون إلا جودهم فيسخرون منهم سخير الله منهم ولهم عذاب القليم in Surah al-Tawba in ayah 79 this ayah الذين يلمزون المضطوعين in ayah 79 as I mentioned in Surah al-Tawba this is the reason why we went down أبو قاري المسلم بوت العريت وضي الله تعالى عنه قال he said that when this ayah came down the ayah to sadaqah the verse of sadaqah give sadaqah out he said a man would come he would give as much as he has the money he has and the ability of what he has a group of the kufar who were looking at the believers they saw the believers bringing what they have the money they bring everything forward فقالوا they said to them in a mockery way إن الله لغنيون عن صاعي هذا الله is rich from your صاع what does Allah need your money for? what does Allah need your this for? what do you guys think you're doing? they started to mock them and the ayah came down الذين يلمزون المضطوعين في sadaqah من المؤمنين في sadaqah those who are slandering and they're putting down the مضطوعين those who are giving out the believing people who are pious بيغ الله who are given from their sadaqah and they only bring what they can so they're mocking the ones who are bringing the small amount it's like somebody brings you five pounds for sadaqah ساقي it's serious five pounds but that's all he has that's all he can bring to the table that's what the ayah is referring to the second type of استيزاء is الاستيزاء which is غير صريح it's not direct it's indirect okay and this brothers is this is an ocean that has no shore indirect ones it's winking when you wink gestures bring it at your tongue doing all of this these are a form of wakery might not be direct but it's indirect putting your hand down like dismissing something what it's been told to you all of these are استيزاء الله mentioned in the Quran إن الذين أجلوا مكانو من الذين أعملوا يضحكم وإذا مروا بيب يتغامزون يتغامزون من what it meant what we took it in مطاففين they would wink body gestures kind of movements somebody is telling you something you nudge another person right next to you these are all forms which can which are indirect they are what they are indirect and we expanded on this ayah إن الذين أجلوا مكانو من الذين أعملوا يضحكم وإذا مروا به وإذا مروا بهم يتغامزون we expanded on that when we did the تفسير of صورة المطاففين but if you want to look more into this type the second type or the types in general about the استيزاء if you want to look more into it then look at the كتاب السبيل النجاتي والفكاك والفكاك by Hamad Ibn Atiq which is part of the مجمع التوحيد and Muhammad Abdul Wahab زلسالة on حكم المرتد which is present in his his دولر سنية the 10th volume the seventh and the final one إن شاء الله إن تعالى we're going to speak about is some of the types of مقري that we see some مقري that are taking place that we see شغم العثمين mentions in this كتاب القول المفيد he says من استهزاء بالصلاح the person who mocks the prayer for instance or he mocks the voluntary acts or zakat or fasting or hajj he said for a Catholic بجمع المسلمين he's a Catholic by consensus of the Muslims anybody who also mocks he says بالأيات الكونية he mocks the universal signs بأنقال مثلا for example he says إن وجود الحرب the heat being here this excessive heat in the days of winter is dimwitness why would there be heat he's mocking it why would there be the sun out when it's meant to be winter that's so dumb he's saying it's like that this is that that many mention شغم العثمين says that's present or the opposite saying why is it cold when it's meant to be sunny summer I swear this is dumb that's what some say that's the person will leave the folder بالإسلام because of this because الله تعالى his actions are based upon wisdom and you've just considered Allah's actions dimwitness that's what he says also from the things is as عبدالرحمالي من حسن المحمد عبدالرحام mentions in this he mentions that there a person they can become a kafir because of a statement that they said the actual person does they can become a kafir وأشدوها from the greatest of them خطران is إرادات القلوب the things that come to the heart he says فهيك البحر اللي لاس حيلة لهم this is like an ocean that has no shore ومن هذا I'm from this angle is is when you mock the people of knowledge علمة when you mock knowledge علم of the religion you mock it وعدم احترامي هملي أجله and you have no respect for the people who are carrying knowledge you don't respect them you mock them you belittle them but we have to expand on what we mean by mocking the scholars the mocking of the scholars it has تفصيل it's not like Allah and the Quran and the what and the sunnah and the what not the استيزاء of the علماء فيه تفصيل it requires what it requires expanding on فإن أراد المستهزئوا بهم if the person who is mocking intends by mocking the scholars بأشخاصهم وذواتهم he's mocking them as individuals okay for example he's mocking them because of their character or the way they look okay maybe he's blind so he's mocking the fact that he's blind or etc and he's not talking about in any way four more things the religion that they are upon and their piety that's not what he's talking about and they're steadfastness then this is not كفر but this is كبيرة من الكبائر it's from the major sins and it falls And as I said before ماذا يفعله؟ يفعله في المتحدة العساكر الحروم العلماء مسموما وعاعدة الله فيهاتك أستاني منتقصيه معلومة فمن أطلق الإسلام العلماء يثلب أبلاه الله قبل موتي وقلب فالسكولرس وخلاله هو موضوع إذا كنت أفتح معك وخلالك إلى السكولرس وكتبوا عنهم وكتبوا عن السكولرس وكتبوا عن المعرفة ماذا يحدث لك؟ أنك ستعوت قد يوتر before real death comes to you الكثير من الناس ستعوت من الإسلام ستعوت قد يوتر من الإسلام ستعوت قد يوتر من الإسلام just because of the fact that they opened their tongue towards the people of knowledge عساكر يقول عُلَا الْحُومُ الْعِلَمَاِ مَسْمُمَا the flesh of the scholars is poisonous and if something is poisonous what will happen to you? you die so you're going to kill yourself by opening your mouth towards the scholars عَلَا الْعِلَمَا مَحَمَدِ الْأَمِينَ الشَنْقِيطِيُّ رَحِمَهُ اللَّهِ if it is the interpretation of this ayah يَا يَا يَلَا أَمَلُوا لَا يَسْخَرْ قَوْمِ مِنْ قَوْمِنْ عَسَائِيَّ كُولُ خَيْرَا مِنْهُمْ وَلَا نِسَاءُ مِنْ نِسَائِنْ عَسَائِيَّ كُنَّ خَيْرَا مِنْهُنَّا عَلَا بَسُورِ حُجُرَاتِ عَلَا بَمَحَمَدِ الْأَمِينَ الشَنْقِيطِيُّ he expands on it and he talks about that in more detail as for if the mocking though to the second time of the scholars and those who are steadfast okay not just the scholars but those who are steadfast you are mocking them because of the fact that they are pious you are mocking them because of the good that they are holding on to the religion that they are holding on to for example you mock their bed or you mock the what you mock their shortness of their thought you say look at their clothing is shrunk or you mock their bed okay or you mock them shortening their moustache if the mockery in this issue is لِمَاهُمْ عَلَيْهِ مِنْهِ الدِينِ is due to that the religion that they are upon then this is استيزاء of the sharia it will fall under استيزاء of the ayat of Allah and this is كفر المخرج على الملة بلا خلاف بين العلماء this is what it will take you out of the fold of al-Islam it will take you out of the fold of al-Islam without no debate amongst the scholars this statement that I mentioned right now and how I expanded on it by الامام النووي ورحمه الله that's the two types that we categorize what that we categorize the علماء اصوى الامام محمد بن عبد الوهاب الاسكتاب يوفاين لده فتاوى لجن الدائمة حاشية عبدالرحمان ابن القاسم يوفاين لده يوفاين لده شقصال سل Galileo indicate he's an수� شقصال المانشن كتاب يعقيدة الترحيد he aulsa mention رحمه الله يطبح كتاب that he wrote الشقصال لحل فوزان يكتاب hello لذا إذا كنت نهاية الثلاثة نالفاية of the person's religion بفضل الله تعالى و سوف نهاية إن شاء الله سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله استغفرك و أتبهوا إليه