 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي ألمام ابن أبل عز الحنفي ألمام الطحاوي رحمه الله ومن أخرين عندما يتحدث عن هذه الأشياء فهم يتحدث ولا نكفر أحد من أهل القبلة بذنب ما لم يستحلة لا نكفر أحد من أهل القبلة بذنب ما لم يستحل حلال ابن أبي زيد القيرواني وده يسايد ولا أنه لا يكفر أحد بذنب من أهل القبلة أن أحد يكون مسلم لا يكافر بسبب السن ابنه بطر رحمه الله يسلم وقد أجمعت العلماء الأسكولات are unanimously in agreement لا خلاف بينهم there is no dispute between themselves أنه لا يكفر أحد من أهل القبلة بذنب ولا نخرجه من الإسلامي بمعصية نرجو للمحسيني ونخاف على المسيئي the scholars are unanimously in agreement and there is no dispute between them أنه لا يكفر أحد that we don't do taqfir on anybody من أهل القبلة from the Muslims بذنب ببسن سنريدان ولا نخرجه and we don't take him out of من الإسلامي بمعصية we don't take him out of the fold of islam based on us لا نرجو للمحسيني the good doer we hope good for him ونخاف على المسيئي and we fear for the criminal these are some of the statements of the Salafi'a of this Ummah فضيل معياظن يسأل هات سفيان الثوري رحمه الله يسأل منصلى إلى هذه القبلة فهو عندنا مؤمنون سفيان الثوري يسأل anybody who prays towards our qiblah he is a movement to us والناس عندنا مؤمنون and the people to us are مؤمنون بالإقرار وبالمواريث والمناكحة when it comes to affirmation and when it comes to inheritance and when it comes to marriage والحدود when it comes to capital punishments when it comes to the ba'ih of their slaughterers when it comes to the nusuk ولهم ذنوب وخطايا and the people have sins and shortcomings الله حسيبهم الله is going to judge them إن شاء عجبهم if he wishes he punishes them وإن شاء غفر لهم if Allah wishes he forgives them ولا ندري ماهم عند الله عز وجل and we don't know what these people are with Allah we don't know if a person comes up to me say salamu alaykum to me he prays in the masjid with me I believe he is a muslim he could be a munafiq هتبينه وبين الله that's between him and Allah that's for me I'm judging you by the dahil I'm judging you from the apparent you pray towards our qiblah you are from amongst us you are a muslim if this man comes to us from my daughter in han I will just look at his piety I will judge him from the apparent and what it seems to me اهل السنة والجماعة what is it that they all agree by consent اجمع اهل السنة والجماعة they all agree على حكمي the ruling of the مرتكب الكبيرة and how he is dealt with in this world and what he is in this world but what they did differ on is what how do we express his name the ruling is a muslim but what do we call him he is a muslim he is not a kafir but how do we address him there is a khilaf that came there is a khilaf ام نرجب رحم الله ينزل كتاب جامع للم الحكم he says وقد اختلف اهل السنة اهل السنة دفت هل يسمى مؤمنة ناقص الإيماني او يقال ليس بمؤمن لكنه مسلم على قولين وهم ارواية تاني انا احمده he said اهل السنة دفت هل يسمى مؤمنة ناقص الإيماني she will call him مؤمن ويك إيمان so he said he is a mu'min his iman is weak and all deficient or should we say no he is not a mu'min he is a muslim which of those should we say and these are two statements that امام و احمده رحم الله transmitted so ابن رجب only mentioned two of the statements rather the summary is that اهل السنة و الجماعة they differed when it came to the naming of the one who does major sin in three views I'm at three statements some of them they call him muslim they say muslim some of them they call him مؤمن ناقص الإيمان مؤمن whose إيمان is deficient and the third one is some of them just call him mu'min they just call him مؤمن and all of these differences it's all differences that are من قبيل الإختلاف الله فضي it's just different value no one here is saying he's a catheter all of them believe he's a muslim it's just how should he be addressed how should he be addressed or how should he be referred to all of them here are in agreement that this person has أصول الإيمان there's no dispute but why did the خلاف come what did we say إيمان is broken into أصول الإيمان كماله الواجب كماله المستحب right they said if you say he's a mu'min because you use the word مؤمن it encompasses كماله المستحب so it entails that this person has got أصول الإيمان كماله الواجب كماله مستحب he's even come with a voluntary when you call him mu'min it's a problem and he hasn't he's having deficiency with the واجبات forget the مستحبات okay they said that is why we won't refer to him as a مؤمن so what are you going to call him they're broken into two groups sorry they're broken into two groups one group said مسلم that's the religion is this you're a محسن which is the highest level you're a مؤمن which is the second level after and you are a Muslim so if you drop from إحسان you drop to إيمان you're a مؤمن if you drop from إيمان and مؤمن you drop to إسلام so he's dropped to إسلام now he's a Muslim okay that group went okay you stand on the right what about you the other group they said no because he has أسطول إيمان أسطول إيمان is there why are we going to take the name fully from him because if you take the name fully from him what's going to happen it's going to make us seem that we're not giving him أسطول إيمان so we're going to give him أسطول إيمان but we're going to say مؤمن ناقس through إيمان he's a مؤمن because he's got أسطول إيمان but ناقس because he's got the word يبات مسيب from him that's the two views again the other group the third group they said ألل مؤمن as long as he's got أسطول إيمان in him he's a مؤمن would give him the title like that and of course here we mean his ناقس no doubt we're not saying he's كامل الإيمان no not in any way for more shape so the خلاف here is what it's a خلاف a lot of the the wordings are just different but the reality is that they all agree مؤمن ناقس الإيمان a woman who's ناقس الإيمان or they all agree that this person has أسطول إيمان the أسطول الإيمان so each and every one of them will pray جناس on him and each and every one of them will send فجبness for him they will eat his slaughtering they would they would they would number two point number two now which is what's the ruling حكم مرتكب الكبيرة عندهم في الأخرة what does أهل السنة والجماعة believe regarding the person who comes with major sin in the hereafter أهل السنة والجماعة believe the person who comes with major sin in the hereafter is under Allah's will if Allah wills he punishes him based on his justice and if Allah wills he forgives him based on his mercy and his virtue و لذلك ألمان مطحاوي رحمه الله و دريسين عقيدة سيد أهل الكبائر من أمة محمد صلى الله عليه وسلم في النار لا يخلدون إذا ماتوهم وحدون وإن لم يكون تائبين وإن لم يكون تائبين بعد أن لقوا أن لقوا الله عارفين وهم في مشهة الله و حكمه إن شاء غفر لهم و إن شاء عفا عنهم بفضله كما ذكر في كتاب و يغفر المهذون ذلك لما يشاء و إن شاء الدبخ في النار ثم بعتهم إلى جنة و ذلك بأن الله تعالى تولى أهل معرفتي و لم يجعلهم في الدارين كأهل كأهل نكيراته هيه يقول and the people commit major sins from the أمة محمد they enter the hellfire these are the people of أمة محمد who commit major sin who are in their hellfire they are not they are not so the the ones who come with major sin are not in the hellfire forever the believers the Muslims if they die as upon إذا مات وهم وحدون if they die with توحيد وإن لم يكونوا تائبينة and if they are not repenting from what they did they haven't repented so they met Allah with sins after they met Him سبحانه و تعالى they are under Allah's will if Allah wishes He punishes them and if He wishes He punishes them and that's why مصابوني أصول سيد السيم and I think that the believers if they commit major sin كتيرة صغائر وكبائر فإنه لا يكفر بها وإن خرج عن الدنيا غير تائب منها وما تعالى التوحيد والإخراس فإن أمره إلا الله إن شاعة فعنه وادبخله الجنة يوم القيامة سالما غانما غير مبتلا بالنار ولا معاقب على مرتكبه وقتسبه ثم استصحبه لا تامي ولا أوزار وإن شاعة عقبه وعدبه مدة بعذاب النار وعدبه لم يخلد فيها بل أعتقه أخرجه منها إلى نعيم دهر القرار سيد السيم عقيدة السلف أصحاب الحليث الإمام الصابوني فإنه لا يكفر بها فإنه لا يكفر فإنه لا يكفي وإن خرج عن الدنيا even if he leaves this world and he never repents and he dies upon توحيد ويخلاص he has to die with توحيد ويخلاص فإنه عمره إلى الله his matters are with Allah إن شاء الله if Allah wishes he forgives him وادخله الجنة and Allah places him to Jannah the day of judgment and he saves him from the Hellfire okay and if Allah سبحانه وتعالى wishes he punishes him and he punishes him for a period of time in the Hellfire he doesn't even he doesn't stay in Hellfire for ever even at that time and Allah سبحانه وتعالى will finally take him to Jannah from those statements that I transmitted from the عقيد تهلي سنة والجماعة regarding the major sin we take the following points from it point number one this is the summary of the statements of these أئمة point number one ونصاحب الكبير but the person who comes with major sin the day of judgment is under Allah's will if Allah wishes he punishes him and if Allah wishes he forgives him the person who comes with major sin he is deserving of punishment and he is deserving of entering the Hellfire he deserve that due to his sins number three the person who comes with major sins Allah سبحانه وتعالى enters him into the Hellfire but he doesn't stay there forever number four the punishment of the person who comes with major sin in the Hellfire is not like the punishment of the disbelievers the Muslim criminal who enters the Hellfire his punishment is not like the punishment of the disbelievers number five the person who comes with major sin his final abode is Jannah after a period of punishment he may endure he may endure so this is me talking about it in terms of a general unrestricted explanation all of these points are generally speaking it's not individually individually these these points can change from person to person و لذلك we all know the famous حريث that Anas Ibn Maliki narrated in صحيحين بخارية المسلم that the professor يخرج من النار و في قلبي وزل شعيرة و يخرج من النار و في قلبي وزل بورة و يخرج من النار و يخرج من النار و يخرج من النار و في قلبي وزل درجة these types of people who have musted seed who have small amount of faith in their hearts they will be taken out of their house fire and they will all be taken to paradise finally where did أهل سنة والجماعة what's the foundation this point number three now the foundation in which they built their مدهب أهل سنة when it came to the ruling of the person who comes with major sin and how does أهل سنة والجماعة how does أهل سنة والجماعة deal with all of the verses that are warnings and the verses that are promises because what get him all of the other groups is the مرجع they took the verses that are promised and they they turned the blind eye towards the verses that are warning so they only took the promises and we had the خوارج that took only the verses that took about destruction and warning and threats أهل السنة والجماعة how do they deal with both those texts it's important because the Quran has promises that it gives that the good people are going to get and it also talks about warning and threatens people so how does أهل السنة والجماعة deal with this ولذلك one of the arguments that أهل البدع push forward like the خوارج is you guys are saying Allah is Allah and we say why they say الله is saying سبحانه وتعالى الله is saying سبحانه وتعالى that He's going to destroy these people and He's going to take them to the hellfire and He's going to ban them and you guys are coming and saying He's not He's going to take them to paradise so you're telling us Allah made a promise that He's going to do this to these people and when it comes the day of judgment Allah is going to break His promise you're attributing to Allah life does that make sense so أهل السنة والجماعة they made a مباحة كتب العقيدة in the books of عقيدة تتاكد this issue of الوعد والوعيد promises and they made it one of the أصول in which their religion stands on one of the أصول in which the عقيدة أهل السنة stands on which is the verses that have promises and the verses which have warning how do we deal with them and this is what we're going to talk about Insha'Allah before we talk about that we need to talk about what is the أصل أهل السنة والجماعة built their belief on when it came to the issue the أصل أهل السنة والجماعة built it on is إثبات تبعير في مسما الإيمان وحكمه this is the underlying point أهل السنة والجماعة believe that the إيمان can be broken sometimes part of the إيمان can be with you and part can be missing from you and then الإيمان يتبع that the إيمان is و لدارك الشيخ الإسلام يتبع إما تؤهل السنة والجماعة فعلا إثبات تبعيض في الإسم والحكم و يكون مع الرجل بعض الإيمان لا كله و يتبت له الحكم الإيمان و ثوابه في حسب ما معه كما يتبت له الإعقاب في حسب ما علي أهل السنة والجماعة they believe that أفام part of أفام تبعيض في الإسم والحكم that is the name and also the part of them that something could تبعيض could happen تبعيض we really spoke about it right that if the إيمان is not one component either there is absolute no no and the student believes it works بح أصل الإيمان كما قالوا الواجب كما قالوا مستحب فك يكونوا مع الرجل we believe a person can have what it can be with a man بعض الإيمان some sins it's also an إيمان إيمان is with him some of the إيمان is with him not all of it خوارج believe لا all of the إيمان is with him مرجع believe all of the إيمان is with him if all of it is not with him in the كافة are you with me they don't believe some this concept that there is your إيمان is 20% or your إيمان is 50% or your إيمان is 90% your إيمان can't it has to be 100% basically are you with me أهل السنة والجماعة are you with me أهل السنة أندحبن this issue ولده أن كشخ الأسربي تيمين say وأصلهم أن الإيمان يتبعوا فيدهبوا بعضه ويبقى بعضه كما فيقوله صلى الله عليه وسلم يأخبج من النار من كان في قلبي متقالوا در ما يامن وليادهم أن الإيمان يتفاضل ويتبعه دها متابو مالكين وَشافعي وإحمد وغيرهم أص� The issue is ويبقى بعضه ويبقى بعضه ويبقى بعضه ويبقى بعضه ويدي سنة و يتأكدوا من الهو فاية الذين يتعبون في حياتهم و يتعبون في حياتهم هؤلاء الناس يذهبون إلى الهو فاية لأن بعض الإيمان منهم ولكنهم يذهبون إلى الجنة لأنهم لديهم بعض الإيمان معهم و لديهم مدهب و لديهم مدهب أهل السنة هو أن الإيمان يتفاضل، إيمان is a rank الناس ليست the same و يتبعون و الإيمان is broken into parts هذا ما يعتقدون أهل السنة كيف حتى يأتي إلى الأمر بما يتحدث عنه هو أنه يتفاضل من الوعد والوعد أهل السنة والجماعة when it comes to the promises and the warnings أهل السنة والجماعة believe in the promises and the warnings كل تكتر الأبنص that have come that gives promises they believe in it they also believe in every textual evidence that has come that speaks about threatening and also promises and also أهل السنة والجماعة justly and correctly they place those rulings of the promises and the warnings in its right places أهل السنة والجماعة don't make a general ruling like that they don't take a general promise and they don't place it on a particular individual they also don't take a general lot can you take the حديث that talk about Shuhada and the martyrs and say this person is the Shahid and give him all the Yakham and Shahada we don't just like we don't do those warnings we don't place it on one particular individual that are general أهل السنة والجماعة don't do that until what حتى تستوفي الشروط الموجبة لذلك في حق المعيني until the conditions are present there are conditions that they stipulate for them to place it on this particular individual and this is something we are going to speak about later the issue of تكفير المطلق and تكفير المعين the takfir which is general that you read a hadith where basically you see a person you know تاريكو الصلاف instance we all believe here is كفر أكبر but then we come across زيد أو بكر أو عمر or we might come across صفية أو خديجة أو آملة who doesn't pray can you now take that hadith that comes regarding the person who left the prayer and say صفية you're a kafر or you go to زيد and you say زيد you're a kafر because you don't pray can you do that and what's the reality to this situation we're going to come to it but right now أهل السنة والجماعة these مصوص they take it they're the only people أهل السنة والجماعة who don't take part of the Qur'an and leave the other part أهل البداع wherever you find them they'll take what's for them and they leave what's against them أهل السنة والجماعة من نيزاتهم from the unique things that they have is يذكرون مالهم ومعالهم they will always mention what's for them and what's against them you see that أهل البداع وماذا عن the only thing that they take is what's for them أهل السنة والجماعة you have آيات in the Qur'an which are clear better آيات in the Qur'an which clearly say a matter this person would turn a blind eye to all of those مصوص and he would find one evidence that he could somehow use in his advantage and he'll stick to that you now should know that they take what's for them they take what's for them and he'll stick to that you now should know that this person is sick hearted he's muddled it's a cancer what's in your heart you've got a problem here are you with me but you turn away from all of those مصوص you turn away from all of those points and you want to take one evidence here or there في غير محلها not even in this right context are you with me does that make sense for example واستقق موقف of أهل السنة والجماعة regarding how we deal with the innovators أهل السنة الجماعة don't work with innovators but they believe أهل السنة إجماعات have been transmitted from أهل السنة quality of transmitted can sense can sense آيات not one not two not three آيات have come regarding this أحديت حديث ولا حرج books of عقيدة are full of that then you see a person turn away from all of those إجماع can sense what does he do he comes to you and says وَتَعَوَنُوا عَلَى الْبِرْجِ وَتَقْوَا وَلَا تَعَوَنُوا عَلَى الْإِتْلُوَ الْأُدُوَانَ يا أخي where all of those people who brought those can senses all of those آيات that I read for you all of that you just want to turn against it just because you've got one eye which you haven't even understood properly because even that eye will explain what it is but doesn't that worry you from the get go that there's something problematic here I'm giving you four five آيات I've told you إجماع the صحابة the إجماع the ummah are connected in this way are you with me and then you say to me but I have one آية this is exactly what Allah means in the Quran هو الذي أنزل عليك الكتابة منه آيات محكمات هنه أم الكتابة وأقر متشابات فما الذين في قلوبهم زيغل فيتبعون ما تشابها منه وما يعلموا تأويله إلا الله والراسخون في العلم يقولون آمننا به كل من عنده ربنا وما يذكروا إلا أولو الألباب you'll find that he doesn't want to hear that verse next verse no next one next one next one and then he will finally see one verse that has something in it that he can use he will use that verse and all of the آيات which are محكم and click up he will have a blind eye to it he will run from all of those آيات أنه مواقف of the salaf أنه أقوال of the salaf أنه إجماعات that the salaf I have transmitted and he will use the حلف الفبول this is marabh this is sickness illness in the heart the person needs to and these are the kind of things that bring about hypocrisy and nifak into a person because the reality of a Muslim is that whenever this is given to you it should surprise you it should suffice you it should be okay جزاك الله خيرا I stopped there الباني رحم الله used to say if one evidence doesn't silence a person it doesn't convince them a thousand will not if you tell somebody one دليل one evidence and they don't listen to you they say okay you know what you need to know this person is sick if a person comes up to you and says to يا أخي I just want you to bring me a verse pay attention to this I want you to bring me a verse that exactly says what you're talking about say you know this person is never going to take it even if an ayah you know why they are just like those who are the prophets and the prophets and the other previous prophets who said do this do that everything was done they never followed it are you with me if somebody comes up to you and says to me I want in a clear-cut ayah where Allah سبحانه وتعالى says that you have to let your beard grow or I went in a clear-cut ayah where Allah سبحانه وتعالى says you cannot have your trousers below your ankles clear-cut okay give it to me you need now you know you just by the default from the get go you just need to know that this individual this individual is not willing to take it this is an embarrassing stubbornness and hard-headedness doesn't want to take it you wouldn't need so this needs to be understood يا أخي and all of these are mentioning these points are mentioning it's it's a reality that you see when you read the Quran and you look at the seerah the the كفار and how they dealt with their prophets and the question that they asked when they say to him bring out this naqah for us we're going to believe in you this is how it needs to look this is how it needs to be for us صحيح فعقروا ناقا they cut the the the leg of the the heel or of the camel the shee camel maybe Allah Muhammad they said do this for us do this for us conditions but if those conditions are given to them what they have followed there you go