 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشد أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين إلا يوم الدين أما بعد نحن نتحدث عن محاولات ومحاولات ومحاولات تكفير لابنة شخص كافر نحن نتحدث عن شعب الكفري برانجة الكفر ما يجب أن نفهم is الكفر has different branches that come out for me that stem from kufr and all of those branches that stem from kufr are in opposition to iman just like iman has branches that stem from it so does kufr have branches that stem from it so the branch that stems from kufr is in direct opposition to the to iman so the branch of kufr is in direct opposition towards iman just like every act of obedience is a branch of what a branch of iman the same way is sins are also all types of sins whatever level of scale you put it in all of sins are they are the branches of the kufr they are either they are the highest level which is a sin which has reached kufr أكبر when a person leaves a religion or he can be kufr asgar or he can just be مجرد معصية are you with me brothers and that's what we tend to find that the prophet SAW refers to مثلا in the hadith of سباب المسلم فصوق وقتاله كفر in salty a muslim is فصوق transgression and killing him is what لا ترجع بعد كفار يضربوا بعضكم رقابة بعض فالفصوق said don't turn to being these believers after me killing one another so we know a muslim killing a muslim is not what كفر we already know that but why did the prophet refer to it as kufr the reason why the prophet refer to it as kufr is because it's a branch from the branches of the kufr it's a branch from the branches of the kufr ابل القيب رحمه الله he said before him his teacher شيخ الاسلام ابل تيم يسر regarding the verse وما لم يحكم بما انزل الله فولا يكهموا الكافرون آي فوتفو صورة المائدة شيخ الاسلام ابل تيم يسر in his متمع الفتاة he says إن الناس قد يكون فيهم من معه شعبة من شعب الإيمان وشعبة من شعب الكفر أو النفاق ويسمى مسلما كما نصع عليه إيمان محمد he said a person they might be with him برانج they might be with him برانج امام برانج from the branches of the iman with him برانج from the branches of the iman might be with him and he also may have simultaneously with him برانج sorry from the branches of disbelief this is the issue of the people of the Sunnah they believe a person can be a kafir and he can also be a momin and the Sunnah believe that so this is why because branches of sins these are all branches of kufr so when you lie that's a branch of kufr there when you break a promise that's a branch of kufr there when you steal that's a branch of kufr there these are all شعب of kufr do you see but the person still has actually iman he's still a believer he's not a disbeliever but the branches of kufr are here can I say something he points this out so he says إن الناس قد يكونوا فيه من معه شعبة من شعب اليمان وشعبة من شعب الكفر أو النفاقي even hypocrisy might be with that person where you saw a muslim and he still call the muslim he's a muslim he has a branch of kufr in him he's got branches of hypocrisy in him like if he talks he lies if he promises he breaks his promises you see if you trust him something he will lose that's the branches of نفاق there but he's still a muslim he's not a كافر so now we've concluded and also إنه قيم say رحمه الله والحكم بما أنزل الله ruling by what Allah has sent down ruling by what Allah has sent down is من شعب اليماني it's from the branches of اليماني والحكم بغير والحكم بغير ما أنزل الله is من شعب الكفر and ruling by other than what Allah has sent down is from the branches of what كفر it's branch of كفر are we all together now so we now conclude from the statement of شيخو الاسلام ابنو تيميا ابنو القيم and the ayah of course من لم يحكم بما أنزل الله فولاكم الكافرون number one أن الشعب الكفر that the branches of the kufr ليست على درجة واحدة it's not of one level that's the first thing that we take from this there are some branches of an iman so it says there are some branches of kufr that if a person comes with the person becomes a disbeliever ويخرج بيها من الدين it will take him out of the fold of the Islam and there is from them from the branches of the kufr branches من همالك فربيها صحبه the person doesn't become a disbeliever based on it he's still a believer does that make sense number two we also learnt it can combine in an individual it can combine in an individual branches of iman and branches of kufr so he becomes a so he has in him كفر وإيمان he has kufr and iman all present in him it can happen number three the person who the branches branches of iman branches of iman a branch from the branches of الكفر sorry whoever is present in him anyone who is present in him a branch from the branches of what الكفر this does not remove from him the title of Islam it doesn't remove from him being called a Muslim and he also doesn't deserve to be given the مسمل إيمان المطرق he doesn't deserve to be given a complete iman he can't be said he has complete iman وقد تغلبوا شعب الإيمان إذا يكونوا إليه أقربا sometimes his branches of iman may be more so he becomes more closer to being a mu'min we still don't give him that unrestricted title of mu'min we don't we just call him a Muslim mainly or even if we call him a mu'min we say that's what we say are you there we don't just unrestrictedly open the word iman for him because we don't want an iman المستحب to enter into it for him because he's missing even the واجبات is missing from him but sometimes the branches of الكفر that are in him may be so little sorry iman might be so much the branches of iman may be so much that he's more closer to being called a mu'min unrestrictedly and sometimes the branches of kufr may be more and he is more further from being given that title الإيمان doesn't make sense now that we've understood that and we're now going to go into another powerful point another powerful chapter Insha'Allah which we're going to be speaking about the rulings the rulings of the أحكام الكفري وآهله في الدنيا والآخرة the people of kufr what's there ruling in this world and hereafter so we're going to start with the first one which is what the one who falls into كفر أكبر are you with me the person who falls into a kufr أكبر is كفر is كفر أكبر what's the ruling in this world and what's the ruling and hereafter we previously spoke about that the kufr are categorized into so many different categorization but we also categorized them into a person who was a kaffir from the get go he's called كافر أصلي and the second one we said remember we said it's kaffir which is باري I mean this person was a Muslim and then he left Islam so we need to distinguish it here it's very important okay the kufr when it comes to the rulings of this world they are different levels based on those two categorization that I just mentioned which is are they kaffir أصلي or a kaffir باري which is مرتد a hypothesis a person apostated now we're going to talk about the kaffir أصلي the kaffir أصلي are three types the kufr أصلي you would mean those who are kufr from the default position or they've always been kufr okay their parents have made them into kufr and they've always been with they're three types أهل الكتاب أهل الكتاب أهل الكتاب is the first one the second one is مله شبهة كتاب each one we're going to go through it properly the second one is مله شبهة من كتاب like there's a doubt of whether they are placed in the people أهل الكتاب or not there's a doubt there's a discussion there's a خلاف amongst the علماء so these ones are disputed whether they are أهل الكتاب the second type the first one أهل الكتاب the people of the book the second group are disputed whether they are أهل الكتاب and the third are those who are not أهل الكتاب and they're neither people of a doubt where we doubt whether they are أهل الكتاب or not they're not the first nor the second let's start with the أهل الكتاب which is the Christians and the Jews how do we deal with them in this world now we broke the كفار into how many three right half in this world is dealt with in a way the first way is أهل الكتاب who are the نصارة and the Jews these ones who basically established their religion they actually believe in their faith they're Christians they follow their book they go by their they go to their church they follow their Bible and that's where they live by those individuals تقخذ منهم الجزية الجزية is taken from them the money is taken from them called جزية بالتفاق أهل العلم this is by consense of the علماء يبنو خبيرة brings in the كتاب الإفصاح يبنو قدامة brings in the كتاب المغني and also brings in the كتاب أحكام أهلي ذيبما that جزية is taken from them جزية is a money that they pay that the Muslims don't pay the Muslims pay زكات the Muslims what do they pay the Muslims pay زكات so they pay they're not Muslims so they pay زكات so the other money that's made obligatory is actually it's called what it's called جزية it's called جزية the scholars also agreed and they are all in agreement that that the women who are the women of the scriptures which are the Christians and the Jews their women are allowed to be married by a Muslim man a Muslim man can he can he can marry a Christian or a Jew but she has to be a chast she has to be a woman who is far from زيناء she has to be far from زيناء the scholars they also also all agree except the only person who was narrated from him that he prohibited that was عبد الله من عمر he prohibited that رضي الله تعالى عنهما also the slaughter and the food made by the Christians and the Jews is also permissible and this is اجماع أهل العل there's a consensus it's not a Khilaf issue but this dispute is do they have to mention the name of Allah or do they not this is where some scholars brought the Khilaf they brought a dispute whether they are conditioned to mention the name of Allah سبحانه وتعالى but they are all in consensus agreement that if they mention the name of Allah is Halal and if the slaughterer who slaughters is a Christian or a Jew now I have to step over something which is the issue of marrying women who are from Ahlu Kitam this issue يا إخوة الكرام is a masala that when the ulama are talking about it they are talking about it in the lands of the Muslims whether non-believers are living in the lands of the Muslims so taking this verdict from the ulama and using it in a land where the kufr is the upper hand okay and it's more stronger and the chances of your children becoming kufar is very high and etc. we are you know some of the times the ulama used to prevent a Muslim marrying a Muslim woman in some places you're talking about the kufar sometimes marriage is haram it's actually haram you're not allowed to do marriage you can't marry a woman and if you guys are well aware marriage is actually one of the the religion that goes through all five are you with me sometimes it goes through all the five حكام التكليفي sometimes it can be wajib sometimes it can be recommended sometimes it can be disliked sometimes it can be haram and sometimes it can be mubah it goes through all the five phases marriage and marrying a woman in a land where there is Muslims are subjugated Muslims are very weak the children are being harmed and etc. and there's fear there going there and marrying some of the ulama say it's prohibited it's not allowed you're not allowed to that's to a Muslim sister and a Muslim woman what would you think to yourself if the if we're here in a country like this where a wife a Muslim wife telling her to be steadfast on her dean and hold on to her the book of Allah and the sunnah we're struggling with that and we're finding that hard and then holding our children to their religious holding them up to their religious practice is also hard it will be much more hard than a woman who's a Christian who doesn't have to follow your religion صحيح brothers so these are talking about when Islam and the Muslims land and disbelievers enter it and they're paying their jizya and they have nowhere to marry can a Muslim man approach her and marry her the environment and everything works against the Christian here in the sense when I say it works against I mean that she's her children are bound to become Muslims she's not going to last as being a Christian as well because she's going to see your good manners and the way you're dealing with her and everything and etc doesn't make sense so this is important the also the the meat and the food of the people of this book we have to really take into consideration are the places that we're going to are they going to McDonald's for instance in KFC and and eating their food and saying oh by the way they're just they're the people of they're Christians and they're Jews so we can eat it KFC and McDonald's have really said to you directly that come on we're not Christians we're not Jews they might be Zionists they might fund them but they basically believe that they are what that they are secularists they really don't care about that no we don't have to ask them we don't have to ask people what they believe and their faith but we know that corporations nowadays the default position is that they are not Christians they don't mind by Christianity what is obvious is obvious yeah generally speaking I mean if we use the concept of Christianity and Judaism in the UK it's dying out man it's really not there which politicians that you actually see calling Christianity but America is a bit more America is a bit more than us when it comes to Christianity but in London in the UK do you hear that even when they do talk about Christianity they say this country this country not we are this country is a Christian country they might say that politicians here and there just to make the people feel like you know we're still there we haven't left but the idea of Christianity and religion is they're far from it the second the second is ملحو شبهة كتاب it's a people who's okay are they at the kitab there's a dispute and they are the Majus what do we do with them we also take jizya from them as well the Majus do we take they're called the Zoroist what's it called Zoroist yeah Zoroastrians basically fire worshippers and stuff like that they're from Persia from them we take jizya a jizya is taken from them as well based on the حديث الصحيح البقاري على عبد الرحمن ابن عوفين and no shaheed that the Messenger of God has taken it from the Majus the Majus the Majus of Hajar the Prophet of God he took a jizya from them as for marrying their women وما مناكحتهم كان مسلم married their women and can he eat their their salota فلا تحيلو it's not permissible it is not permissible and this is the view of the majority of the scholars except Abu Thor Abu Thor believed you can but the majority of the scholars believe you can't what about those who are not Ahlu Kitab and they are not شبهة كتاب they're not Majus for example they are Abedah to the author I the worshippers so they worship angels or whether they worship the sun and the moon or they're like Buddhists and the rest they fall fall under here these ones لا تقبى المنومين who will jizya jizya is not accepted from them jizya is not accepted them what's accepted from them is Islam and if they don't accept Islam they are fought and this is the view of the majority of the ulama they are given two options do you take Islam no we fight with them as for their salota as for their slaughter and their women there's no dispute amongst the people of knowledge that it's haram all of those three that I mentioned I'm only speaking about the kufar which are what the kufar which are أصليين the kufar which are أصليين meaning they are Christianity or they're Jewish or they're Majus five worshippers and this is something they've always been this is what we're talking about so the kufar أصليون are divided into two when it comes to fighting with them or having peace with them are you there there's three levels that they have the kufar who are أصليين we mentioned which types they are we're talking about are you with me are you with me they are three types the first one is أهل حرب أهل حرب means they are kufar الذين أعلنوا they have announced basically fighting with us war they've announced war with us the علماء have unanimously agreed على مشروعية قتالهم they fought but they differed whether they should be called to Islam before they are fought أهل حرب before the fight starts do we call them to Islam first and then we fight them or do we just fight them a group of علماء have taken the opinion such as عمر عبد العزيز that it is a condition to call them to Islam before they are fought and the majority of the علماء they took that calling them to Islam is before this fight when this fight starts and they announce it then no there is no need some scholars actually said no this was actually at the beginning of Islam when Islam wasn't heard of now Islam is actually being heard of by everybody so there's no need to call them to it good ولا يقتلوا الشيخ وضعيف an elderly man can never be killed ولا الأعماء a blind person cannot be killed ولا الراهب a monk who's a worshipper who's in his is a monk he's a worshipper or you know priests popes they're not killed they're not killed unless they play a role in the fight if they are part if they he's a general on the side he's a priest in the morning and he's a general in the evening he's running the show for the then if that's the case from the strongest view of the scholars he's fought he's fought against as for the women and the children and the crazy ones the crazy people so the والضراري والمجانين the crazy and the women and they're not killed they are never allowed to be killed they are not allowed to be killed in any way full motion if the kufar come and they kill our women and our children and they massacre our women and our children we're not still allowed to kill their women or their children pay attention to this are you there brothers and the and the is wrong in this issue that he gave that he said when our children we can kill their women and their children لا لا لا الشيق ابن غثيمين it's a wrong fatwa and it's an incorrect fatwa لأن النبي صلى الله عليه وسلم prohibited it نها عن قتل النساء وصبيان the prophet prohibited us from killing women and children women and children are not killed but if the women and the children are fighting with us the women they're part of the army now they're added to the list they're given her was to ruling in this situation and according to the علماء جاز قتلهم they are fought now they are fought as a man and ابن قدامة then said لا نعلم في هذا خلاف we don't know any dispute in this matter if a woman is proper trained she's taking out men one after the other you know she's tomb raider she's taking one after the other in this situation in this situation she is she's fought in the battle just like the men good what about the captives that are taken the captives that are taken so we fought them the fight finished we've got captives from them what happens here the captives are three types ثلاثة ثلاثة عضربين three types number one is نساء نساء وصبيان women and children those are not allowed to be killed we said that before and they become ويصيرون رقيقة للمسلمين they are slaved they are taken as slaves الثاني number two الرجال من أهل الكتاب the men from أهل الكتاب and the Majous these ones the leader he gives them four choices ألقت fight do you want to fight وَالْمَنْي بِغَيْرِ عِوَضِنْ or this is something that goes back to the leader what he sees be fitting or favoured without any exchange or استرقاء slavery they go through slavery and the fourth one is not written for me I didn't write the fourth one the third type of أهل الحرب are رجال من عبادة الأوثان the idol worshippers the Buddhists those who don't have no scripture or anything or book nothing they worship cows these ones the iman gives them three choices the first one is أل قتل وَالْمَنْ أل قتل means what whose walking stick is that is it your walking stick is somebody's walking stick I remember one of my oldest daughter one time she's she the guy was praying his walking stick next to him and she took it from him she threw it from him and the man he was alone all day was struggling too kids can make people go through hard time so the third one is أل رجال من عبادة الأوثان those who worship they worship a weapon they worship idols and they also what they're great I'm sorry they're what you call idol worshippers or they are cow worshippers or not these ones the iman gives them three choices the first one is أل قتل وَالْمَنْ as I mentioned before and the third one is always mischemistry they never take these ones are not taken as they're not taken as slaves now we're left with the next type of the three types of the disbelievers when it comes to أهل ذِمَّة والعهد a people we have a covenant with and a people we have a treaty with are we all together that was all a people we were fighting with now we come to a people we have ذِمَّة and عهد ذِمَّة here means what so here before we go into ذِمَّة there here أحكام أهل ذِمَّة والعهد إبن القيم has a book on it he wrote a whole book on this one there was a thick book on it and it's three types it's what it's three types أهل ذِمَّة أهل هدنة أهل أمان there are three types here أهل هدنة let's start with that one first what does هدنة mean هدنة means that the leader or the one after the leader in charge he takes the place of the leader he basically he sets a contract with a group of كفاره حربيين كفاره وفبن فوت he takes with them a contract بأنواط على ترك القتال مده let's stop fighting for a while أينه let's stop fighting very good he might pay them or give them something something stop the fight or he may not this is now called مدهنة it's called هدنة it's called as they call it many different they call it مدهنة they call it موادعة they call it معاهدة they call it مسالمة all of those are names that are given to it and the ayah in Surat Al-Bara'a number one shows it براءة من الله ورسولي إلى اللذين عاهدتم من المشركين first ayah in Surat Al-Toba are we together or not so this is that's the first type the scholars they say it is not permissible unless there's going to come to the Muslims a benefit in it basically this هدنة is not correct unless there's a for the Muslims in it and some scholars they said لا no it doesn't it is correct so the first group of scholars are saying that it has to be done based on the Muslims needs so this is based on the Muslims needs they can do it and they have to restrict it according to their needs they can't just unrestrictedly open that because remember if you do that جيهاد doesn't exist another group of scholars they said now it's it's not correct إلا حيث جازة تأخيروا الجيهادي except that the delay of jihad is there which I just mentioned right now what's the difference between أهل هدنة and أهل ذمة أهل هدنة are أحكام of Islam does not apply to them and there's no أحكام of Islam that applies to them they're in their lands they're kufar they do what they want whereas أهل ذمة they're living under Islam the Muslims are governing their affairs نعم the أحكام of Islam is pouring over them also the second one is أهل هدنة is that the Muslims are actually having a contract with the disbelievers for them to be in their places then the Muslims are going to be in their place they're going to stay in their land and the disbelievers are going to be in theirs and let's say there is that distinguishing factor between us two it's a condition that the Muslims are stipulating whereas أهل ذمة there doesn't exist so the Muslims when they're conditioning it they tell the kufar you don't have to live under us no do we have to live under you number three the ذمة contract is not correct إلا بدفع الكفار اللي لجيزية the kufar has to pay jizya are you doing it when the ذمة is being given a contract this contract is what he has to pay in return he has to pay jizya he has to as for هدنة on the other hand it's permissible if there's wealth given or not rather it's even allowed if the Muslim pays money the Muslim can pay money so he can stop the blood of the Muslims being shed until the Muslims actually are growing and they're nurturing themselves also the other difference is أهل هدنة if they break the contract if they break the or if it's fear that they break in the contract the contract is thrown at them it can be terminated are you with me whereas أهل ذمة نا فيجب إعلامهم قبل الإغارة they have to be informed first they have to be informed they have to inform them and say and this is what the situation is what's the other I mentioned أهل الأمان right I already mentioned if you think about it أهل الهدنة and أهل ذمة I mentioned them together so I've only got the third one left which is أهل الأمان أهل الأمان is simple is is when a a Muslim takes a non-believer who is a Haribi he takes him and he enters him into the Muslim land I bring Steve I said Steve come with me Steve's country and the Muslim country are fighting I said Steve come with me and you can bring your Christina with you if you want so he comes with his wife or his girlfriend or whatever and they come to the Muslim world and no one can touch them no one is allowed to touch them I am the one who brought them I have given them safety and no one is allowed to in any way form or shape allowed to transgress on them based on the حديث of the Prophet ﷺ المؤمنون التكافة ديما أهم ويسعى بي متم أدناءهم which is that that that I have given a contract to it spreads through all the Muslims every single body has a bite that contract I gave this man we all are abiding by it it's like we all did it together no one is allowed to touch him and it's allowed safety to be given by every Muslim بالق خجوش age of puberty and his عاكل and his saying مخطار ين ذكارا كارا أو انتا it can be a male or it can even be a female it doesn't matter it can be a male or female and you know عليبنا بيطالب رضي الله تعالى عنه when he wanted to basically he was promised to kill one of the when he was when he wanted to kill one of the individuals that his sister gave contract to what was the name أموهاني gave contract to a Christian or a Jew she gave كاف الحبي she gave him a man and عليب was telling he's going to kill this person maybe because of something so then she came to the Prophet of God عليب is promising to kill a person I've given safety to and the Prophet said to أموهاني we have given safety to whoever you've given safety to we're always going to touch him we're always going to touch that person are you with me that person lives in safety no one's allowed to touch them if the Muslim organization brings them to a disbelieving country if the Muslim leader finds that these people who come in are causing problem and havoc and chaos he takes them out of the country but he can't harm them nothing can be done to them and they can't be deceived now we finish talking about the كفار which are the أصليين the كفار which are born كفار what about the مرتد now the apostates and who was a مرتد a مرتد هو الراجع عديل in Islam is one who turned away from Islam and he turned towards كفار and he went to turn towards what he turns towards كفار and the علماء بايكن sense in agreement that a مرتد a person who apostates from Islam who leaves Islam من الراجع عديل from the men they should be killed there's a dispute whether the woman should be killed if a mرتد woman she should be killed or not there's a khilaf but the woman is a group and the حديث that they use is anyone who changes his his relationship should be killed do we ask repentance from the كافر the person who who apostated do we ask them repentance before he's the Muslim leader does the punishment on them the capital punishment does he ask repentance from them does he ask repentance from them this is there's two there's two opinions in this issue if they ask أكثر أهل العلماء the majority of the scholars are upon أنه لا يقتل حتى يستتابع تلاكد that the person is three times requested come back to Islam what you're doing is wrong doesn't make sense that's what some majority of the scholars are upon and the other opinion of course is that no he's killed without asked been asked this slaughtering of the mرتد is haram even if he goes to Christianity is haram if a Muslim leaves Islam and goes to Christianity he is a what he's a mرتد he's slaughtering is haram and this is the view how about أكثر العلماء the majority of the scholars أنه يستقول الممالك الشافع الأصحاب الرأي والأوزاع وإسحق بالراهوية ألمام الأوزاع you sorry said sorry so this was the view how about الشافع الأصحاب الرأي أوزاع وإسحق بالراهوية they held that it doesn't matter as long as he's a Christian that's what really matters now that we've spoken about those who've come with كفر أكبر how do we deal with them in this world we now know right okay now what's their ruling in the hereafter حكم الكفر الأكبر those who are كفار كفر أكبر what's their ruling in the أخرة as we know the كفار are different types there is أهلو كتاب Christians and Jews there are the Majus there are the وثنين idol worshippers they're the مشركين they're just people who associate partners with Allah there's زرادقة they're heretics like the philosophers and stuff like that they're even مرتدين apostates all of those which we mentioned they are in the hellfire the day of judgment and they will stay in there أبن لا يخرجون منها بحالة they will never come out out of the hellfire they will stay in the hellfire forever and they will never ever come out and the كتاب and the sunnah have shown this from the Quran الله سبحانه وتعالى He says إن الذين كفروا those who are disbelievers من أهل الكتاب from the those who are disbelievers such as the أهل الكتاب the Christians and the Jews والمشركين and the pagans في نارجة النبأ they are in the hellfire الله سبحانه وتعالى خالدين فيها they will stay in there forever هولائكهم شبه البرية these are the worst of the people هولائكة they are شبه البرية the worst of people so they are they are going to enter the hellfire they are going to stay there what they are going to stay there forever also the prophet صلى الله عليه وسلم showed us the same and they are going to stay in the hellfire forever the prophet said إذا صار أهل الجنة إلى الجنة أوتية بالموت حتى يجعل بين الجنة والناري توم يذبحوا ما ينادي يمنادي يا أهل الجنة لا موت يا أهل الناري لا موت فيزدادوا أهل الجنة فرحا ويزدادوا أهل الناري حزنا إلى حزنهم when the people who are going to enter جنة enter جنة and the people who are meant to enter into the hellfire then death will be brought وبن it then will be placed in between the people of لا and then it will be slotted death will be slotted and then a caller will call out and say to the people يا أهل الجنة the people of جنة لا موت you're never going to die you're going to stay in you're going to stay in where you are forever then حديث فيزدادوا أهل الجنة فرحا this increases the people of جنة happiness ويزدادوا أهل الناري حزنا and then it also sorry and it increases sorry sorrow and sadness and depression to the people of this belief because they are also told that they're going to be in there forever never come out and they're not going to die so the حكم of أهل الكفار the كفار is what is خلود فنالي they're going to stay stay in the hellfire forever and the consensus of العلماء has actually come regarding this إبن القيب رحمه الله في this كتاب طريقه سيس ولا ريب أن الكفار يتفاوت فكفر أغلاط من كفر كما أن الإيمان يتفاوت فإيمان أفضل من إيمان فكما أن المؤمنين ليسوا في درجة الواحدة بلهم درجات عند الله فكذلك الكفار ليسوا في طبقة الواحدة ودرك الواحد بل النار دركات كما أن الجنة دركات ولا يظلم الله من خلق أحدا أحمد إبن القيب يتفاوت أن even though the كفار are going to stay in the hellfire forever they are not all in the same place they are all not in the same they are all not in the same place in the sense in the hellfire no they are all in the hellfire forever but they are not going to be in the same place in the hellfire within themselves they are كفر is of levels just like the مؤمن his إيمان is of levels now we are going to speak about and we are going to discuss the ruling of the person who comes with minor كفر what is his situation going to be in this world and then we are going to be speaking about the one who comes with minor كفر what is ruling going to be the day of judgment