 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي يقول الشيل والفاء والعين الشيل فاء وعين يقوله أصل صحيح يدل على مقارنة شيء والشفر خلاف الوطري يقوله when you compare something and the word شفع the word شفع what does it show the word شفع is opposite to wither wither is what odd right it's 1 3 5 9 7 9 صح شفع is the opposite it's 2 4 6 8 it's the even so it's the even that's what it means in the language جوهري he says in his صحيح the word شفع means is خلاف زوج pairs because the numbers are always going to be what equal right 2 is one on one equal both sides 4 is equals 2 sides صح 6 is 23 صح remember remember this I mean I know it's obvious but the word شفع always means 2 can be together so even if you say 112 you can always put it in that's why it's always and it's the opposite of wither when you start adding it up و يتأكد أن يكون أحد يجب أن يكون بي. هذا هو ما يقومه. يتأكد بك. يمكنك أن تجد كتاب إبن أثير في النهاية. غراغي بالأصبهاني و في مفرداته. السفارييني و في لوامعه. كلهم يكتبون ذلك. ولكن ماذا يطبق بلغة؟ هذا هو لغة. هذا هو مباشر لغة. ماذا يطبق بلغة؟ ماذا يستخدم ذلك؟ لماذا يستخدم ذلك؟ الشيخ بنورث يمير رحمه الله. يقول إنه التوسط للغير. بجنب منفاعة أو دفع مبارا. هذا بسيقيا. هذا الناس يساعد الله على شيء. هل أنت معا؟ هذا الناس يذهب و يساعد الله على شيء. هذا الناس يساعد يتكلم باقل على قدرك. و يقولوا يقولوا الله يجيب هذا الناس ما يريد. هذا why it's شفا. هذه الناس يساعد الله. هذه الناس قبل و you who is doing an intercession for them and you bring it to Allah for one of two either to bring about good or to repel harm from this person. That's what it is. That's why in simple terms in the Shari'a it is called طالب المنفاعة طالب المنفاعة أو دفع مباراة للغير. It means in the Shari'a bringing about good or repeling evil for somebody other than yourself. If you ask for yourself then there's a dua. That's no problem with that. Like in شفاعة means what? It's that when you are asking on behalf of somebody else you're adding your voice to somebody else's voice. And that voice is then being sent over to Allah شفاعة is for who? شفاعة is Allah's right. It's حب و محض لله و حدا و لا شريكة. It's only for him. In other words, he's the only one who can sanction it for who he wants to give it to. That's what Allah said in the Quran. قول لله for Allah alone. قول لله شفاعة جميعا. All of intercession is for Allah alone سبحانه وتعالى. له ملك السماوات والأرض ثم إليه ترجعون. صورة الزمر آية 44. صورة الزمر آية 44. الله يقول لله قول لله شفاعة جميعا. All of intercession is for who? It's for Allah سبحانه وتعالى. And though له فهم الله سبحانه وتعالى is the ملك السماوات the kingdom of the samawat and the kingdom of the earth. ثم إليه ترجعون and everybody will come back to him سبحانه وتعالى. In another ayah صورة البقرة ayah 255 الله says من دل الذي يشفع who is the one who intercedes عنده next to Allah إلا بإذني except with his permission. Who can? No one can. The answer here is استفامل it's a question. It's an interrogation. We've been asked a question here but the answer is already known which is no one can. No one can intercede besides Allah without his permission. Allah also says in صورة سبع ayah 23 ولا تنفع الشفاعة intercession does not benefit عنده إلا لمن ألي لله except the one who he has given permission for. In صورة يونس ayah 18 الله says هؤلاء شفاعة عند الله. These are our intercesses besides Allah is what the kuffar say. Then Allah responds back to them by saying to them بما لا يعلموا في السماوات ولا في الأرض سبحانه وتعالى عما يشكون. Do you inform Allah of that which you don't know in the سماوات and in the earth سبحانه وتعالى is he Allah وتعالى and how is he عما يشكون in that which you associate him with. سبحانه وتعالى. So what does that show? That shows that the intercession is what who is right? حق لمن حق للله وحده حق للله. It's the right of Allah alone. Okay? Good. فعلم إبدا الله my beloved brothers and sisters know that the شفاعة is categorized into two. We're still in the same point. We're still in the we're still in the same point. No. May Allah grant you guys all of those. That the شفاعة is two types. The first one is شفاعة which is مثبتة and شفاعة which is affirmed. You will find that present in the what? You find it in the Quran. You find it in the Sunnah. Allah affirming intercession سبحانه وتعالى for the creation. سبحانه وتعالى he affirms intercession for the creation. So that's why it's called الشفاعة المثبتة. The reason why it's called الشفاعة is because it's been affirmed. And we know the famous حديث of the Prophet ﷺ interceding for his what? The Prophet ﷺ is going to intercede for what? He's going to intercede for his? His Ummah the day of judgment. So intercession we know is going to take place. But that intercession which is affirmed is called the شفاعة المثبتة is the شفاعة that meets a criteria, it meets a condition. What's the conditions? The first condition is that Allah is pleased with the شافر and the مشفوع. Allah is pleased with the one who is interceding and the one who has been interceded for that's the first condition. That Allah is pleased with the intercedar the one who is interceding and the one who has been interceded for both of them Allah is pleased with them سبحانه سبحانه وتعالى and the second one is what? الإذن Allah gives permission. Allah gives what? Allah gives permission سبحانه وتعالى. So if any of those two conditions are missing or you're together any of those conditions if it's missing is the intercession going to happen? No it's not. It's not going to be the شفاعة المثبتة. It's going to be the second time which is شفاعة which is منفية the negated شفاعة the شفاعة that's not permitted. And that I advise you guys to read the book written by the sheikh مقبل ابنهادي وادعي is called كتاب الشفاعة he wrote a whole book on it anyone who wants a copy I can give it to them كتاب الشفاعة anyone who wants a copy I can give it to them شاء الله وتعالى كتاب الشفاعة بشق مقبل we can give it to them the second one is شفاعة which is منفية the negated شفاعة what is it? the negated شفاعة the شفاعة that's negated what's the شفاعة that's negated it's the شفاعة that is negated because it doesn't meet what? it doesn't meet one of the conditions that we mentioned الله is not pleased with the one who's interceding or the one that's been interceded for or the permission hasn't been given the permission is not it has not been given no one can do intercession unless he has those two conditions in place الله no prophet can do that لا نبي المقرب لا نبي المرسل أنا ملك المقربة an angel that's close to Allah and a messenger that's been sent none of them can do that unless those two conditions are met when Allah permits it for him the prophet he can do it if Allah is pleased with the person because we know Allah is pleased with the messengers right but if Allah is pleased with who they intercede for who they intercede because the prophets do try to intercede for some people they get turned they get rejected for that the offer صح؟ نبي الله إبراهيم did he not try to intercede for his father? what did Allah say to him? no الله didn't accept him from إبراهيم he said إن الله حرم الله has prohibited إبراهيم الجنة على الكافرين الله prohibited جنة from the disbelievers prohibited it's not going to happen and then إبراهيم his father doesn't become from the people of Jannah our prophet he interceded for who? for his mother went in to ask what? forgiveness for her did he get accepted from him? no عليه الصلاة والسلام why? because the river الله wasn't pleased with the mashfu all together Allah was not pleased but at the same point same time Allah accepted his intercession for who? his uncle Abu Talib and that's the only disbeliever who would gain intercession Abu Talib is the only one who gains an intercession صح? yeah? how did Abu Talib receive an intercession the hellfire has been reduced for him right? has it not? they got reduced for him and what's his punishment? his punishment is that he's going to wear two shoes from the hellfire يغلا بهما دماغه his head would bend look like you know cooking food وهو أهوانه علاب يوم القيابة and he has the least punishment for the death of man the shoes that he's been given which has been taken from the hellfire is burning his brain his brain is burning frying his brain and he has the least punishment Abu Talib no one has less punishment than him he gained that from who? huh? he gained that through the process of his intercession عليه الصلاة والسلام the intercession which is the shirk type of intercession it comes in two forms it comes in what? it comes in two forms the first one is and yes the person asked a dead and yes a dead عند قبله next to his grave intercession he asks him like those who come and visit graves the dead they call on the people in the grave they say so and so إشفع لنا intercede for us عند ربك يولود and do توصد for us and etc that's the first type of intercession that happens which is شركية the second one is يسأل الميت and the person asked a dead بعيد العنقبله he's far from the grave of that person like those who are connected they connect themselves to the righteous people both of those you can find الإمام الخطاب in his kitab his kitab شأن الدعا he mentions those two when he mentions it in his kitab الاراثة للحفان في مصايد الشريطان الناقذ الثالث الثالثة من لم يكفر المشركين أو الشكة في كفرهم أو صحح مدهبهم كفر اي جمعا الثالث ناقذ is من لم يكفر المشركين أي شخص who does not do who does not classify the disbelievers as من لم يكفر المشركين anyone who does not consider the مشركين as كفر أو شكة في كفرهم أو he doubts their he says you know what I'm not really sure that these مشركين are كفر I'm actually doubtful of it أو صحح مدهبهم or he justifies their position and he says you know what they actually got a point هل أنت تعلم؟ هل أنت بخير؟ هل أنت لا تريد أن تذهب إلى الله؟ هل أنت تريد أن تأخذ؟ صحة أحمد هلالك أنت تستخدموا المثالات والبعيد كفرأي جميعا أنت تصبح مجموعة أنت تصبح مجموعة أنت تصبح مجموعة جيد الأوثر رحمه الله قال من لم يكفر المشركينة من لا يدفع كفر على المشركينة الشرك الذي يتحدث عنه والذي يتحدث عنه والكفر الذي يتحدث عنه my beloved brothers and sisters it's known as كفر الواضح كفر الواضح which is jelly clear crystal clear it's well known it's present it's there and it's accepted by both of the parties both parties agree that this person is falling into شرك أكبر that's what's meant by it but you and your group may okay and you come to me and say to me you know full on he's kaffir and why is he kaffir because he doesn't make takfir of that country so he's a kaffir what's your thoughts on him I haven't seen him to be kaffir then you're a kaffir now and he asks a brother right behind you what do you think about the Rahman now and he goes oh yeah he's my brother I like him you're a kaffir as well what about the one after him and it's just a chain of takfir وذا حقيقة what happens it does no that's not what's been spoken about and that is taking the stable of the sheikh out of it out of its intent and what the sheikh meant by it and what the sheikh placed it for okay that's not what it's talking about here the sheikh is talking about مللم يكفر المشركين I underlined the word مشركين he used the word مشركين so you don't do takfir of that مشرك the person is doing شرك أكبر he's worshipping other than Allah he's doing شرك أكبر and we already spoke about the difference between كفر and شرك right we did we spoke about the difference right the difference between شرك and كفر what's the difference between شرك and كفر كفر is more broader than شرك كفر is what more broader more generic than شرك شرك is a type of كفر the person who insults the Prophet who insults the Prophet صلى الله عليه وسلم إذا كفر is a مشرك no كفر is a مشرك you want to throw the Quran because it's a toilet deliberately okay إذا كفر is a مشرك no but every مشرك is a كفر but not every kafir is a مشرك are we all together so the reason why the sheikh says ملم يكفر in مشركينة anyone who does not make تكفير of a مشرك who's coming with شرك أكبر you don't do it on it because the type of شرك تكفير has different كفر I said so many things right I said so many things are كفر I will together brothers and sisters so many things are what كفر the most greatest كفر is which one brothers a شرك it's the greatest one that's number one that's why the sheikh started with the first type of ناقذ was which one which one which ناقذ was it which كفر did he start with شرك if somebody is doing that and you're saying I don't know am I then what would you do كفر on if you're not doing it on the greatest form of كفر pay attention here the sheikh is not talking about if you don't make تكفير on a person who's done كفر he's not talking about it and he did not say that what did he say من لم يكفر المشركينة the person doesn't do تكفير on a مشرك great worshipper this person is a great worshipper he called on to the Olyan all of that which we spoke about that's what the sheikh is talking about and who's the one who who is the one who does تكفير brothers and sisters التكفير الحق من الله he knows شرك can do تكفير تكفير is the right is messenger the only people who can be made a kafir is the one who الله and his messenger have made كفر on and the scholar when he's making تكفير he's bringing it back from where where is he bringing it from Allah said and the messenger said that's where he's bringing it from we mentioned that did Allah make تكفير on the مشركينة yeah did Allah make تكفير on the مشركينة did he yeah of course he did we took all of those evidences Allah did فتعل الله عما يشركون الله سبحانه وتعالى he made تكفير on them the مشركين صحيح he did now you coming and not making تكفير on the مشركين is what معا رضا it's on a position you're doing فالله and his messenger we all together if Allah made تكفير on someone or an action or a people you have no rights to watch reject and refuse you have to watch you have to make تكفير on them so anything we find in the book and we find in the sunnah that Allah and his messenger have referred to them as كفارا كفر واجب تكفير we may have to make تكفير on them وما لم يكفر then who chooses not to to make تكفير on them فوكادم مكدم لله ورسول he's a liar and he disbelieves in Allah عبد الحمار العصر السعدي يسانين اسفتاوا if you want to go to his ضمن المجموع الكاملة لمؤالفات السعدي his whole مجموع has been brought together he says كل من حكم الشرك كل من حكم الشرع anybody who the شريعة has graded him or placed on him تكفير فإنه يجب تكفيره it is obligatory to make تكفير on them وما لم يكفر anyone that the شريعة did not make تكفير on them or the messenger did not make تكفير on them وما للأسري anyone who Allah has messaged to make تكفير on them the شريعة makes تكفير on them فإنه يجب تكفيره it is obligatory to make تكفير on that person on that individual وما لم يكفر the person who chooses then not to do تكفير on them say the same and doesn't place تكفير on them he is a disbeliever of Allah in his messenger إذا اتبت عنده كفر بدلين شرعين if it becomes clear to them that the تكفير here has an evidence for it and he chooses not to take it then he becomes what مكذب للله والي رسولي he is a disbeliever of Allah in his messenger so this issue is not talking about a مسألة that the علامة have differed on it's not that the علامة what did they differ upon the one who leaves the prayer تلك الصلاة is a كفر أكبر or not the علامة differ on it did the علامة differ on the one who leaves the prayer or not did they did the علامة differ the one who leaves the prayer or not if he is a kafir did they differ on it yeah the علامة differ on it different opinions and Imam al-Shafi'ee you believed he is kafir sorry he believed he is not kafir sorry Imam al-Shafi'ee and Imam Manik believed he is not kafir Imam Abu Hanifa believed he is not kafir Ahmed believed also he is not kafir but the قول of Ahmed رحم الله وزهيز كافر are we all together إسحاق بن راهوية I believe there are وكاك وفار will together إسه مسألة مختلفة the disputed issue the sheikh is not talking about that issue محمد لعبد وهاب لا يتطرق he doesn't go into issues which have خلافات he is talking about مسألة to share this person is doing شر he is talking about the person who is not this every party I believe is kafir there is not one علماء Islam who believes that if you do شر اكبر you are not a kafir every scholar believes that كفر اكبر he is a Jama'a that's what the sheikh رحم الله وزهيز كافر اكبر he is a kafir by sense there is no خلاف but the issues which are مختلفة the scholar is different whether it's اكبر and I am of the opinion that if you leave the صلاة كفر اكبر and you don't agree with me then you are a kafir you are so kafir no because the مسألة of the prayer is different from he is different but this issue is مسألة which is عبدالرحمال sorry عبداللطيب who is the son of عبدالرحمال who is the son of عبداللطيب who is the son of عبداللطيب he says something very very powerful he says المخالفة مسألة مسألة which are احتهادية مسألة which are احتهادية these issues of احتهاد they are based on independent reasoning everybody is looking at the evidence independent reasoning اللي تقد يقف الحكم the ruling might be هدل فيها على كثير من الناس it may be hidden from many of the people these are مسائل which are المخالفة في المسائل الاجتهادية these are مسائل differing on issues which are من الناس لا تقطد كفر you can't make this does not necessitate كفر ولا فسقا you can't even say the person is a فسق because of this وقد يقول الحكم فيها قطعية جليل and sometimes he said عبداللطيب عبدالرحمن sometimes some matters they might be what they might be what they might be قطعي كليكا crystal clay out there it's clay it's people وعنده أخرين يكونوا فيها مشتبحة الخفيهة but to another group of people it's very hidden it's unclear it's ambiguous الشيخ says والله ولا يوكل لفسن إلا وسعها الله does not burden a soul more than that but she can carry more than its ability in other words the matters that spoken about it's something that crystal clear to every party and every people so if we come to know that إذا علمتها هذا if you come to know that فعلا بنو أن تكفيرها to make takfir منتبتة منتبتة كفر بلا نزع to make takfir and to place takfir on somebody who's kufr is present without no argumentation no dispute there's no khilaf it is from what من أعضم دعائم it is adib somebody who's takfir is clay cut there's no dispute there's no argument establishing takfir on them is from the great things that the religion stands on that's what we have to understand but if you then say oh I'm trying to be on the safe side I don't want to make takfir on somebody who Allah has messaged to make takfir on I just want to be on the safe side then what you really do is that you're destroying the religion as much as if you're making takfir on people on مسائل which are what مسائل which are مختلف فيه مسائل which are the scholars differed upon it قرن بعد قرن generation after generation scholars have been arguing about this one if you make takfir on them then you can't make takfir on that person who doesn't agree with you are we all together علماء of our time they differed on things شيخ عبد عزيز من البادي has made takfir on the Saddam Hussein right at his time not now back when ibn al-Baz was alive he made takfir on Saddam Hussein ibn al-Baz when he made takfir on him al-Bani didn't agree with him did you hear al-Bani ibn al-Basi al-Bani you're a kafir ibn al-Basi has made takfir ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani ibn al-Bani he's kafir to me you never had sheikh nasr and sheikh al-Bani throw at each other you're a khari jih or you're a murgi now that because the matter is a tihad mahad that's your independent reason why you made takfir on him right we do together very good now in the Sad reality و لكن محاولة العقل now is anybody who makes the government's sacrifice if you say I don't agree with you on the sacrifice of this government they're not far to me, the Muslims he says to our your kafir one group would say to your kafir another group would say to you are what you're paid by that government I'm living in London man I'm skin, struggling in the UK صح? no government gives me anything صح? that's what they say to you where's this consensus that Muhammad brings where did he get it from? اجماع على كفر من لم يكفر من تبت كفره بنصر شرعي pay attention now look at the guy I put here I said اجماع is a consensus على كفر place and kufr on من لم يكفر the person who takfir has not been put on sorry sorry اجماع consensus على كفر he's a kafir he's a kafir the consensus that the person is a kafir and the one who does not place takfir on him that he's a kafir so the consensus he is talking about that whoever the sharia places takfir on the person who comes and does not place takfir on them is a kafir the consensus but this has come from what بنصر شرعي it's a nas it's called as they put consensus on that And Imam القادر عياد in his كتاب الشفاء it says اجماع consensus has come على كفر ملم يكفر احد من اليهود والنصارر anyone who doesn't make takfir on the Christians and the Jews وكل من فارق دينا المسلمين and anyone who opposes the religion of the Muslims وقف في تكفيره or he withholds from placing takfir on them or is in a state of doubt he mentions that in his كتاب الشفاء second volume page 281 also who transmitted the إجمع شيخو الإسلامي بإمتامية in his مجموعة الفكاوة the 27th volume page 464 he says يقرر anyone who does not affirm بأن بعد مبعاة محمد صلى الله عليه وسلم لن يكون مسلم he says this is way to wrong شيخو الإسلامي look at his 27th volume page 464 شيخو الإسلامي بإمتامية he brings at the end of his كلام brings at the end of the كلام and he says and anyone who doesn't make takfir on the Christians and the Jews is not a Muslim by consense أشير عبد الله بن عبد الرحمن أبا بطين he says he says in his كتاب الدورة السنية 12th volume page 69 that أجمع المسلمون Muslims are unanimously in agreement على أفريك the person who doesn't make takfir on the Christians and the Jews or is in a state of doubt regarding when they are kufar 12th volume he mentions that in page 69 you also find that أجمعات present in دورة السنية on the 8th volume page 160 2nd volume page 207 there are evidences there's many elements that brought consense many many many many brought it but let's move on to the 2nd point which is what's the evidence for this أجمع the evidences they mention it in their works many places they mention it in their works in many places but we'll bring some of them some of them keeping in mind though keeping in mind that the إجمع itself is evidence the fact that there's a consense there's no dispute in this matter is an evidence and once a consense comes you don't look for قال الله قال الرسول if there's a consense in an issue do you look for it there's a قال الله if there's a consense in a matter you don't look for قال الله قال الرسول قال الله قال الرسول is resulted to when there's a خلاف right that's what Allah said in the Quran if you dispute each other in a matter فردوه إلى الله when the Rasool bring it back to Allah and then and if you don't dispute one another what do we do if we don't bring it back to Allah in the messenger because we agree and we know if we do agree we will agree upon حق because the Prophet already said us لا تجتمع أمتي على ضلالة that my umad do you not come together upon upon misgad إذن إجمع it's itself enough to say that this is a proof there's no dispute amongst the Muslims no عالي من علماء السنة عالي من علماء from the time of the companions till today who doubted that particular issue the reason is because the person is going against آيات قد كفروا لدينا قالوا إن الله ثالث ثلاثة وما من إله إلا إله واحد وإلا من أنتوع ما يقولون لا يمسّن لدينا كفروا منهم عذابنا اللات ميتكفير on the Christians who said trinity اللات ميتكفير on them اللات ميتكفير on the Jews who said اللات ميتكفير on them so if you then come and you say that is تكديب للله و للرسولي and it falls under rejecting a portion of the Quran is rejecting a portion of the Quran أي مدعوة الجنية they put it into there رحل مهم الله we'll stop there إن شاء الله anything which I've said that was wrong or incorrect is from me إن شاء الله his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك و أتوب إليك