 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي وماذا يعملون بشكل جيد أن أي أحد who may come with an action or a statement which is كفر and this statement of this action is all agreed by all of the علماء that it's kufr but we won't place that kufr on him as an individual why because of a condition from the conditions are missing and the reason why these three are chosen and not many more is because these are the well-known scholars amongst the Muslims people know them and their position in regards to them is very high and these three their errors and their time are different so they're very well masha Allah good time between the three of them so if a person wants to see the time of the set up he's go Ahmed رحمه الله if he wants to see after Ahmed he can see sheikh al-Islam Tema if he wants to see our time and what we will leave in it recently then you can look at sheikh al-Islam رحمه الله تعالى now we're going to go into المبحث the chapter where we're going to be speaking about بيانو كلاريفاين ملّه حق النظر والحكمش التكفير who is the one who has rights who has rights to look into this matter and who has the rights to place takfir on people in the previous or in the previous classes we explained that takfir is what takfir is from the أحكام الشرعية it's from the أحكام of the شريعة and that it's توكيفي تكفير is what and الكفر is what من الأحكام الشرعية كفر is from the أحكام which is شرعي it's a شرعي تن it's a شرعي رولي صح good and we said that it is توكيفي just because you see somebody doing something big الله he's killing the whole entire country this man is massacring everybody سبحان الله he threw a nuclear bomb at that country سبحان الله at least 4 million people have died this man cannot be a Muslim however much you see it to be big what he did that doesn't make it clear are you there if this man goes out and he rapes and then he's homosexual and then he does this and he does that and however much what he did to you is عظيم that doesn't make it clear the people mix those two تكفير is what it is توكيفي المرجع رولي سبحان الله بجانه فيه للنظري والعقل قاعدة you have to know that it is توكيفي توكيفي here means you stop you withhold you need a textual evidence for this and it refers تكفير comes back to the textual evidences you take it from the Kitab and the Sunnah and there is no place for it to say oh I use my brain logic no and تكفير is whose rights whose rights is it to do it هو حق للله ولي رسوله it's Allah's rights and it's the messenger صلى الله عليه وسلم's rights and it is not permissible to throw kufr at a speech you can't say this speech is kufr or you can't say this action is kufr you can't you can't you have to say Allah may take fear of this action the messenger صلى الله عليه وسلم you can't even come and say these علماء may take fear of this action شيخ بنباس say this action is kufr no where is the delin this takfir is not شيخ الباني is takfir ولا شيخ بنعوث يمين and none other and no one other than them three رحمه الله جميعا we all together تكفير is who it is هو حق للله ولي رسوله so somebody might come up to you and say to you محمد عبد عم ميت تكفير on this issue محمد من عبد الوهاب but تكفير is not his rights let's take it from the Kitab let's take it from the Sunnah and same with the Ulama whether it be محمد بالبراهيم على شيء whether it be أحمد شاكر whether it be محمد شاكر whether it be بنباس whether it be محمد لمين شنقيطي they have not got the rights to make takfir on someone on an action or a speech they can't say this speech they will have to bring their proof forward that we will discuss the proof since that is the thing that can establish takfir or not a will together كما لا يجوز أيو طلق على معايا البيانو كاتل so pay attention you can't say this speech or this action is kufr are you there are we all together brothers you can't you can't say this speech or this action is kufr you can't what do you need for it قال الله قال الله صلى الله عليه وسلم صح very good once you've proven that this speech and this action is kufr does it automatically mean the person who does it is a capper even if we all agree that okay it's kufr you've already come in the first part which is kufr and motalak kufr and motalak is when you make takfir of the speech and the action are you with me to now then say that this particular individual who has now come with this speech or action which you and I just both agreed that it's kufr akbar it doesn't mean I'm automatically going to accept that Zaid who did this action which you and I both agreed is kufr akbar that I'm going to accept that he's a capper are you with me because then I need the conditions to be there are you there brothers so here what we are asking is who has the rights to say after being established that this is kufr akbar okay who has the rights to take it from there and place it on Zaid who can say you the conditions are there the criteria have been met you are no longer a believer who is the one who can do that before I move on to this point there is something I need you guys to understand if pay attention all together an action that goes against the Quran and the sunnah or a speech that goes against the Quran and the sunnah is the asal that it's kufr or is the asal that it's the sim the speech it goes against the Quran and the sunnah or this action goes against the Quran and the sunnah is the default position that it's kufr or is the sim huh what is it it's a sim yeah it's a sim it can be كبير it can be صغير anyone this thing is in a position to the Quran and the sunnah we've only placed it so far in what into the realm of sim it's right in the sim section for us if you now want to move it from there and you want to put it into kufr you need evidences the evidence here has to be the Quran and the sunnah and then it has to be إجماع on it because if an issue is disputed whether it's kufr or not we'll take it back to its default position because forgiveness in mistake is better than what to do a mistake in forgiven is better than doing a mistake in punishing so sorry it's disputed and there's a difference of this issue there's a خلاف regarding it take it back take it what take it back we'll bring it back to the default position are we all together it's very good so that is now clear with us so now insha'Allah we're going to speak about he said before we go the person who when did we just say kufr is when did we just say at the beginning when we were speaking we said kufr is what is a حكم حكم شرعي it's a حكم شرعي صح who are the ones who speak about حكم شرعي the فقهاء the مفتح they are the ones who do the مفتي على مجده a person who reached level of اجتهاد is the one who can look at those صح شايفل إسا'ق رحمة الله ولم يجعل الله الله has not made احد بعد رسول الله صلى الله عليه وسلم ان يقول إلا من جهة علم مضى قبله that Allah has not made anyone after the prophet صلى الله عليه وسلم except if he wants to say something that he has to say with knowledge that has preceded him before knowledge that has been stated before is what he uses after the prophet anybody who says something would have to say it he has gathered from a previous statement which is واجهة العلم بعد الكتاب والسنة والإجماع وما وصفت من القياس عليها these are the places going to take it from الكتاب والسنة والإجماع والآثار وما وصفت من القياس عليها and also the analogy that is taken from this ولا يقيص no one can do qias إلا من جمع الآلة التي لكم القياس بها except the one who has the instrumental knowledge he has all the instruments شافة is going to mention what are they وهي العلم بحكام كتاب الله it is that the person knows the rulings of the كتاب such as فرضه what is obligatory وادبه it's manners وناسيخه ومنصوخه وعامه وخاصه وإرشانه I have to know that I have an understanding of that this eye is general this eye is specific this eye is obligated this eye is the abrigator this eye is unrestricted this eye is restricted you need to know that very good ابن القيم says in this وقعين he says when it became clear that conveying on behalf of Allah you convey the religion you teach the people it necessitated knowledge of what you are conveying if you are conveying on behalf of Allah something it then entails that you need to know what you are conveying right? you have to be truthful when it became clear that conveying on behalf of Allah you have to know what you are conveying ابن القيم says the level of the conveying some people are using these just about to convey it's not what he says he says when it became clear it is not correct يجب أن يكون معه جيداً بيورفل، جيداً سيراً عدلاً في أقواله وفعاله، إنه فقط مجموعة في الناس وفي المتشابه ومتشابه سر والعالانية في مدخله ومخرجه وحواله يجب أن يكون فيه سيطان وإنه يجب أن يكون بمشكلة يجب أن يكون لديه من who when he is in public he is a nice good person وإن كان منصب التوقيع عن الملوك بالمحل الذي لا يُنكره فضله ولا يُنجحن قدره يقول إن شخص يريد أن يريد أن يكون لديه منطقة يجب أن يكون لديه منطقة يجب أن يكون لديه منطقة وإن هو من أعلى المراتي بسريات فكيفا بمنصب التوقيع عن غرب الأرض والسنوات أما كان يكون لديه منطقة if a person is speaking and he is signing up his book يقول إن سيطان هو موارر الله فهي يقول فيه كتاب إعلام الموقعين أن هذا ما هو أن العلام الذين المسجدين يسجدون هذا ما they said وما يقولون أنه مفتي يقومون برزق بين الجنة ونر يجب أن تقاعدهم أنهم يفضلون ما they are saying لأن ما they are saying is هذا ما الله يفعله سيارس ماذا لو لم يفعله أنك لا تتكلم على محافظ الله لذا when you come and say our religion doesn't believe this when you speak for the deen now when you are in a hide park and you are arguing and you are pushing your beliefs forward you are you answer people's questions and you always answer people's questions Debate in hide park are the biggest question answering there ever is a person asking this question on the spot you don't even prepare it and that mean you have to give an answer and if you don't you have destroyed Islam and if you do you have destroyed Islam because you have no knowledge you see how dangerous it is it's very dangerous and then the statement of there you go there is the so what that means is that if you are saying this person is a kafir you are saying that الله is not going to have mercy on them الله wants them to as chosen for them to help fire you are standing in the heart of Allah and this is what it needs conditions a person who can't read he can't even write his name in Arabic okay he doesn't know anything about the deem you see him say kafir kafir this person is not kafir he is not a Muslim he is a kafir so the scholars they conditioned in matters of which are thick related they conditioned that the person has to have level of knowledge right are you with me brothers I will go together if the have conditions you have to be a you have to be a you have to be a in what right this thing is they don't say that and we know from the what they are from the then what would the conditions be إذا كان شخص ينظر إلى المسائل التي هي أصول الدين كفر أن تكفير على مسائل أصول الدين من المسائل الدين مسألة الكفر والإيوان مسائل أصول الدين التفسيق والتبديع على الأصول الدين لذلك يصبح أكثر أمفسيزة على أن هذه المستخدمات يوجدون في شخص لذا هذه المستخدمات are more befitting to be present in who they should be present in the person who is who is speaking about تكفير and تبديع and تفسيق there has to be more present in them they have to have that knowledge for the following reasons number one the one who is looking into the issues of كفر and إيمان and is researching about the issue of أصول الإيمان and is looking about whether this أصول الإيمان is present or not or is it gone and the one who is looking into حلالة and حرام is looking into a what is looking into شعب الإيمان is the branches of إيمان and you are affirming for the person إيمان but the person who is looking into if this person is a Muslim or not is looking into أصول الإيمان is looking into a person's إيمان is أصول is there إيمان brothers so he is more befitting the first one which is looking at we remember we divided إيمان into three right أصول الإيمان كمان الواجب كمان الوصتح right we all together كمان الوصتح right we all together كمان الواجب كمان الوصتح أصول الإيمان أصول الإيمان is the foundation the one who is making تقفير on people or bringing them into إسلام or taking them out of إسلام what is he talking about he is talking about what أصول الإيمان what is he talking about he is talking about أصول الإيمان he needs these conditions to be more present in him okay does that make sense then the one who is talking about شعب الإيمان يبو إيمان is subbranches of الإيمان number two rulings that are passed مسألت تقفير in matters of تقفير what comes out from it is many أحكم many rulings come out from it in this dunya for example once we believe this person is apostated now and he has left a religion in totality then if there's an islamic government he will be killed for apostasy and if he's a leader He is a leader He is no longer a leader anymore His leadership is fully gone And we are only looking for that If he is already a Muslim Then automatically they are separated If not he could never think of marrying a Muslim ليس لك ذلك المنعمن مواريثته مواريثته مواريثته صلاة سوف نقوم بها عندما يقوم بها دعاة لا تفعلها ونحن نؤكد بها أنه في مواريثة أبداً حسناً لا دعاة سوف تفعلها لا تفعلها مواريثاً والله سبحانه وتعالى لا تفعله هؤلاء والأحكام والدين يأتي من المسؤول إذا كان يفعله مواريثاً بل يقوم بإنحاء التكفيل على شخص هو now not only يفعله مواريثاً هذا هو one يفعله مواريثاً بإنحاءهم ينقذوا كل هذه الحققات التي كانت هنا وانا مواريثاً إذا كان يفعله مواريثاً في مواريثة حلالة هل أنت there يمكن أن يقوم بها بحيث وليذا ليك شخص الإسلام الإبنوطيمية وإنحاء التكفيل وشخصي كما يقوم بإنحاء التكفيل على شخص عليما إيمانه أنه يكون إيمانه بمجرد الغلاط في ذلك فعظمه شخص يكون إيمانه يكون إيمانه بإمكانه يقوم بإمكانه كما يكافر هو مخطوط كما كان يفعله في الصحيح أنتابة بالبحاك عن اللي يسأل عليه السلام أنه يكافر لعنوا المؤمن كقتله ومرما مؤمنا بكفرٍ فووك يقتليني وانتبه ينقف ومن ي غيره في بخاته ومن يغيره بخاته أو غيره بخاته إذا يتكافره فووك يقتلوني هو أنك يقتلوني وتابت في الصحيح ويصدره أيضااااااااااااااااااا أنه من قال لأخي أخيه ما يقول لأخيه إلى بخاته يا كافر أوكافر فقد باء then it comes back to بها أحدهما أنه يأتي إلى أحد منكم أيضاً هذا الشرح سيأتي إلى أحد منكم أيضاً ولذلك الشارح الإزب العبد السلام يقول إنه شرح بعقل التحوية فإن من أعظم البغي أحد من أجهزة أجهزة أجهزة أجهزة أجهزة أجهزة يشهد على معينة أن تستفع أجيزة أجهزة أجهزة أجهزة أن الله لا يغفروا له و لا يرحمه و الله لا يشهد على معينة لكن يخليده في الناس أن الله سيبقى هذه المساعدة فإنها الحكم الكافري بعد الموتي لأن هذا هو المساعدة من أجهزة أجهزة هل ترى؟ لذا الأشياء التي يأتي من تكفير و الأحكام التي يأتي منها أكثر than الأشياء التي يأتي من حلال هل أنت معي؟ نمبر 3 و لأن الأحكام التي يأتي منها يجب أن تكون أكثر في الوتي أحد أن يحدث عن هذه الأشياء الأخياء أن المسألة الأشياء الأخياء هي المسائلة العظيمة التي أشكلت على الكثير من الناس هي الأشياء التي أصدرها أنها أميجا و أسرعا و أميجا من الكثير من المناس هل أنت معاهم؟ هي الأميجا تجدوا عالم و أخر يقول أنه ليس كافر. ترى أن العلماء الذين يأتيوا في موضوع أجل جيداً، لا يمكن أن يفعلوا بها. لذا، لأن هذا هو المحط. لأن يجب أن يتكلم عن هذا الموضوع، يجب أن يأتي إلى موضوع أجل العلماء لأنهم يفهمون أنهم لا ينقلون كلير. و لن يتكلمون. يجب أن يتكلمون و يجب أن يتكلمون و يجب أن يتكلمون أكثر من المعرفة. لأن التعارض الأدلة، و المعرفة يجب أن يتكلمون في موضوع أجل قليل. أنهم يفرأون على أن this الموضوع هو كافر. أو أن هذا الموضوع هو كافر. لأن العلماء فحضبون. لذا يجب أن يأتي إلى الموضوع على أن هذا الموضوع هو كافر في المكان الأول. before you even make a particular person's tekfir. أول ما يتخلصه هو هذا الموضوع أكبر. أو هو هذا الموضوع كافر أكبر. هذا الموضوع على كافر أو هذا الموضوع when you research more you will find العلماء الهل الصونة some of them say no and some of them say yes. so this makes it what this makes it necessary وليك شيخ لسامل ابن تيميلوك he says he says وكذلك تلازع المتاخرون من صحابنا في تخليد المكفر من هؤلاء فأطلق أكثرهم عليه التخليدة كما نقل ذلك عطائفة من المتقدمي علماء الحديث كابيحات الموابزورعة وغيرهم وامتلع بعضهم من القول بالتخليدي وسبب هذا التلازع تعارض الادلة فإنهم يرون أدلة تتوجب إلى حق أحكام الكفر بهم ثم إنهم يرون من العياني الذين قالوا تلك المقالات من قام به من الإيمان ما يمتلع معه أن يكون كافرة فيتعارض عندهم الدليلان وحقيقة الأمر أنهم أصابهم في ألفاظ أصابهم في ألفاظ العمومي في كلام أئمة ما أصاب الأولين في ألفاظ العمومي في نصس الشارع كلما رأواهم قالوا من قال هذا فوكافر اعتقد المستمع أن هذا اللفض شاعملوا كل من قاله ولم يتدبر أن التكفير له شروط الموالع قد تنتفف في حق المعيري وأن التكفير المطرق لا يستلزم تكفير المعيري إلا إذا وجدت الشروط وانتفت الموالع يقول هذا في ألفاظ العمومي قامت باستعمار 487 إلى 488 في ألفاظ الشيخو لسامي بلوتيمي يتحدث عنه بعض الأسفل يتحدث عن موالع ألو ساما يقول لا دعنا نخطيكها لكفر أخرى يقول لا ونظر ما يقول بعض الذين يتحدث عنه يخطيكهم ويزورعهم وقال لماذا يفعلون يقول وهذا التلاجر كعارض العديلة ونظروننا لا يتحكموا لكل one فإنهم يرون العديلة تنتجي بالحق إحكام الكفر إبين foresee evidences are saying take this thing and put it on the kufr and others are seeing the opposite so what becomes clear to us here my beloved brothers and sisters is the following the importance of coming with these conditions which is knowing the Arabic language and knowing the Qur'an أعرف الناس خلنا من سوخ، أعرف دلالات الألفاض عام، خاص، المطلق، المقيد، المجمن، المبيل ومعرفة when the textual evidences seem to be going against each other أوجه الجمع، عند التعارضي when textual evidences are coming against each other how can you reconcile between them again this is something you would study in قواعد الفقية، وصول الفقن، المقاصد الشريعة these things that you study also in the Arabic language if a person has to be a person who has all of that with them and if a person speaks about these issues without having any of that and has no understanding of that then what he does is that he will take an ayah and he will place it in its wrong place like the one who said you can celebrate the Prophet's birthday because Allah said in the Qur'an أفلا ينظرون إلا الإبلي كيف أقولك؟ do you not see how Allah سبحانه وتعالى created the camel so this is my evidence that you can celebrate the Prophet's birthday you are going to become the man who did that and it does happen because what people do is they find an evidence like that or a final ayah from the Qur'an and they just read it and there is no relationship between the دليل and the مدلول the دليل that you are using and the thing that you are using it for there is no relationship between the two of them there are two different spectrums there are two different corners but you are using them somehow so remember the statement of Allah وَلَا تَقْفُمَا لَيْسَلَكَ بِيْعِلْمُونَ do not speak about that which you have no knowledge of and the smart individual the person who fears Allah who fears the severity of this issue will stay away from making him feel on the people easily and he would know that this statement of his will have a very severe consequences this dunya and also in the hereafter and if a matter is unclear to you and you don't know it and you are unaware of it do not say it it is not your job to speak about it no one wants to know whether you believe this this person is kafir or not leave this to the people of knowledge anything I might have said in this whole research that we were speaking about the issue of we were speaking about the principles of any mistakes that I might have come with any shortcomings is from me and Shaytan and Allah's messenger are both free from it إن شاء الله next lesson we are going to start the Kitab Nawaqad of Islam this was a مقدمة an introduction so now when we do speak about this issue this statement is kafir and this action is kafir and we tackle it you now know the principles of how to deal with it سبحانك الله و بحمدك شدوة الله إلا إلا الله أستغفرواك وأتوب إلي