 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي كما تعرفت جميعا قد نتحدث about the difference between كفر which is known as كفر المطلق and كفر المعين The unrestricted kufr and the specified kufr and we kept saying on many occasions that for us to place takfir on a particular individual and to say that this person is a kafir there are conditions that have to be there and there are also factors that have to be absent in order for that rule to be correctly placed on the individual and we brought evidence from the Quran and the sunnah and also some statements of the علماء not only علماء but علماء المحققون the scholars who have reached a level of tahqiq so now the question arises what are those conditions that you're talking about and what are those factors that could prevent a person labeling another person kafir the conditions insha'Allah are four the first of them is أن يكون المعين بالغا عقلا the first condition is that the person they have reached puberty and sanity is there as well the reason why we say puberty and sanity together because the child takes the ruling of an insane takes the ruling of an insane not that the child is insane but the child doesn't know what he's doing just like an insane person doesn't know what he's doing صح؟ so the first condition is that أن يكون المعين بالغا عقلا he has to be valid he has to reach age of puberty and he has to be sane okay the evidence for this condition each condition we're going to mention and we're going to mention the evidence for it evidences have shown that a child who's very young and a person who's lost his sanity that they're both not going to be they're both not going to be held account for what they say or do عائشة ربي الله تعالى عنها she said that the prophet صلى الله عليه وسلم said روفي عالقالامه عن ثلاثة the pen is lifted from three عن النائم حتى يستيقب the one who is sleeping until he wakes up وعن الصغيري and the young kid حتى يكبرى until he reaches ages or until he reaches age of puberty وعن المجنون حتى يعتلى and until the insane one regains his sanity are you with me those are things that a person if he's got which is for instance the first one is صغر his child he's a baby then in this regard he is not going to be held account for what he does or says and if the individual is crazy they are also not held account for what what they say or do so this hadith shows what we would call سقوط التكليفي عن هؤلاء المدكورينة they are not because they are to do the scientists بلولي والعقل الشروط التكليفي are you with me puberty and sanity are conditions of تكليف تكليف means for you to be burning and for the sharia to demand something from you so puberty is and also sanity okay if those two are not in place the sharia doesn't demand anything from you هل أنت معي أخي؟ أمام ابن المدر رحمه الله يقول أجمعه أجمعوا على أن المجنون إذا تدع في حالي جنوني أنه مسلم على ما كان قبل ذلك ابن المدر رحمه الله يبينه في كتابة الإجماع ابن المدر يقول أنه مسلم و أنه مسلم إذا يقول أنه يأتي مع أبوستيسي في حال جنون و أنه مجنون يقول أنه مسلم على ما كان قبل ذلك ما كان قبل كأنه مسلم هو ما يعتمده ابن القدامة يقول في كتابة المغني يقول أنه ليس سحر ولا منعقل فأما ما لا عقل له كطيف للأصلاح لله وما زال عقله بإغمائل أو نوم أو مرضن أو شرب دواء يماحه فلا تصحر لدته ولا حكمة بكلامي بغير خلاف يقول أن الأبوستيسي Cover up problem a person who has no brains A person who has no brains such as the child such as the crazy one or the one who partially goes such as the one who sleeps the one who fades or the one who is sick لا ينظموا مصدرهم ولكن ينظموا بشكل كبير ففي الشخص يكتبون ويجيبون إنه يقول أنا إله لنظم يقوم بيقول ذلك بينما يكتبون أو يكتبون محطته ويجيبون أن يفقون كل هذا الوقت ينظموا مصدره so he's not going to be held account for it أو يخطب منوني أو شرب دواء أو يأخذ مديكيشن، يباعر شربه، يأخذ مدينة لله. فلا تسحر الدتو، يأخذ مدينة، لا يأخذ مدينة. ولا حكم بكلامه بغير خلافه. لا يوجد رقم على الوارد. يأخذ مدينة. يأخذ مدينة. أمام النوير، رحمه الله، يقول، فلا تسحر الدتو صبيا ولا مدينون، ومن يرتدأ ثم جنة، فلا يقتل في جنومي. فا يتأكد. إذا كانت مدينة، أو شرب دواء أو يأخذ مدينة، لا يأخذ مدينة. يعني أنه شيء مدينة لا يأخذ. ولا يأخذ مدينة، ومن يأخذ مدينة، لا يأخذ مدينة. هل أنت هنا؟ ومن يرتدأ أي شخص يتأخذ مدينة، ثم جنة، ومن ثم يقوم بخير. هل نحن نحن بكلامه؟ لذا يأخذ مدينة، ومن ثم يأخذ مدينة، فلا يقتل في جنومي، لا يمكن أن يقتل في جنومي. ش Hug و الذين فعلوا these عدداء، فلم يقتلنت مدينة، لكن 즐اية لم يستيقظوا. حتى الثاني،字 suits the condition. الى صفحة مدينة أعطي على بعد And this action which is called for akjbar It occurs from this particular individual out of his choice He intended to say it or he intended to do it So this person intended to say this speech He intended this speech He also intended the action So it's not that anybody put him under any duress He's not under any subjugation No one is forcing him into doing it يفعلها مع ايضاً عميب وحديده حسنا؟ هذا هو عميب إذا كان ذلك مرحباً يكون يجعله مرحباً بسبب الآية الله يقول في القرآن من كفر بالله كل من يصدقونه في الله بعد إيمانه after his faith after his إيمان إلا إكسبشن هنا إلا من أُكرِه وقلبه مطمئن بالإيمان إكسبشن هو الشخص who has been forced he has been forced and his heart is in a state of belief his heart is in a state of tranquility meaning it is an affirmation towards إيمان ولكن but as for the one who opens his chest towards this particular thing فعليم غضب من الله this person has anger from Allah وهم أن it is for that person عذاب a punishment which is عظيم which is severe so this ayah what does it show us that if a person this believes in Allah after they have gained إيمان but who is an exception the exception here is إلا من أُكرِه وقلبه مطمئن بالإيمان this ayah came down on Amar ibn Yasir in the companion Amar ibn Yasir as you know his mother and his father were killed in front of him and he was also present when they were getting killed so when he saw Abu Jahl the way he dealt with his mother and his father it was said Abu Jahl he took the spear and he placed it in the private part of his mother and she was the first woman who was ever killed for what for the sake of الله سبحانه و تعالى when he saw all of that and his father got killed in front of him Abu Jahl gave him an option he said to him listen if you insult Muhammad I will let you go and you have to remember the kufar reached a point where they knew that the Muslims would not leave Islam they punished them so much they were strong they weren't leaving Islam so it looked bad on them the disbelievers so they had to somehow find remorse in something so what they would do is that they would they would the Sahabas were very strong they wouldn't even give any disrespect towards the Prophet he was with his brothers so they forced Ammar they said look what they did with your mother and your dad the only option that you have in front of you is what to insult the Prophet صلى الله عليه وسلم this him this Islam and the religion and everything so Ammar did that he did that when he did that he came home to the city of Medina and he cried to the Prophet صلى الله عليه وسلم he said يا رسول الله I did this I insulted you I insulted the religion and he cried the Prophet صلى الله عليه وسلم how was your heart when you said that he said الله يا رسول الله I was in belief of you I believed in your message then the Prophet صلى الله عليه وسلم said if they do that to you again then do what you just did so this I came he support of who عمار ابن ياسر that Ammar a statement of disbelief the statement is not something you can be labeled with because he was put under what he was under إقراه إلا من أكرها وقلبه مطمئن بالإيمان لأن عمار is the one who used the word مطمئن بالإيمان he actually said that he said مطمئن بالإيمان my heart was in a state of tranquility when it came to Iman I had 100% conviction that this is the village of Allah and with me brothers ابن الكثير said on the تفصيل of this ayah he says اتفق العلماء the scholars are unanimously in agreement على أنه يجوز أن يوالي المكره على الكفر إبقاء المهجته ويجوز أن يستقل كمتان بلاله رضي الله يأبع عليهم وهم يفعلون به الأفائلة are you with me brothers the person he said العلماء are unanimously in agreement إبن الكثير يقول that it is permissible that a person he comes and he does things that are كفر under duress under pressure إبقاء المهجته so he can remain also what falls under here is the person who is excessively happy or a person gets excessively angry where they what they don't intend this statement okay like the person who is excessively happy he didn't intend to say this like the man the man who the famous حريث in صحيح مصم حريث أنس the man who riding beast left him in a land open land and all of his belongings were on the riding beast all his belongings were were were on the riding beast and then what happened was he finally received he finally he finally received his belongings and the riding beast came back so when he received his riding beast he took his riding beast and this individual prepared for death he buried himself a grave he was ready to die okay as he was ready to die his riding beast returns he grabs his riding beast from the he grabs it from the front then he says من شدة الفرح out of excessive happiness اللهم أنت عبدي وأنا ربك أو اللهم you are my slave I am your load the prophet said أخطأ من شدة الفرح this man he done a mistake due to his excessive happiness this man he is not a camper for this statement are you with me brothers you want to say أهم الفرع in the same statement are you with me he is a camper why because here we say the speech and the action of this particular individual came based on what على غير على غير وجه القصدي والاختيار it came from him it came from him not because he chose it or not because he intended it this person didn't intended و لذلك القاضي عيار he says in his كتاب اكمال المعالق معلم he says فيه أن من قال الإنسان فيه أنما قال الإنسان من مثل هذا من دهش ودهول غير مؤخذ به إن شاء الله he says in his is that wherever a person says out of ف he says it out of دهش he is absent minded غير مؤاخذ به إن شاء الله he is not held account for it إن شاء الله شيخ بن عثيمين رحمه الله العلامة الشيخ بن عثيمين يازه كتاب قواعد المثلة في اسمه إلهي الحسنة شيخ بن عثيمين لا بوك يتكس بقسم مساء بطيني تكفير by the way regarding تكفير its beneficial كتاب شيخ بن عثيمين mentions when he was talking about the conditions of تكفير and the obstacles he says ومن الموانع أن يقع ما يجيب الكفراء والفسق بغير إرادة منه وليدلك صور يبن عثيمين says from the obstacles أن يقع ما يجيب الكفراء the obstacles that stand before a person falling into كفر or falling into فسق is what is بغير إرادة when the person doesn't intend something وليدلك صور يبن عثيمين says it has forms in which it comes in منها from the forms that it comes in is أن يقرها على ذلك that the person is put under force in it ويدال and we spoke about that إلا من أكرها وقلبه مطمئن بالإيمان we mentioned that he speaks a statement of كفر because he's been put under he's been put under the pressure فيفعله وليدع الإكره فلا يكفو he does that because he's been forced not because he feels comfortable that he's in a state of tranquility towards this statement or this action no that's one the other form he goes يغلق عليه فكروه فلا يدري ما يقول رجدة فرحن أو حزن أو خوفن it's the other one جدوق إنما şöyle كان يовых كلمة يب Lynd من أن فيه يدير يتكبيح unless يغفف إ itu أمر نحن نستطيع أن نضع الحذار بشخص المعيين قبل تكفي رهي نضع حذار خاص بشخص المعيين بدون إضافة علىهم نضع حذار خذار الخذار ك澳م니تنا? نحن نضع حذار خذار خذار خذار ونواذا؟ نحن نضع حذار خذار الخذار ب politics نتكفل عن هذه الكتاب ؟ أنا السنة وما كنا معدح بينا حتى نبعة رصولها رسولا مباشرينا ومندرينا لألا يكون لناس يعلال الله حجة بعد الرسول هذه أردت بها مؤتمراتنا أن الله لا يقوم بإضافة الناس وإنتظاروا إلى سنزي أسفلوا بهم نحن نقوم بحيث بها نقوم بها من الكتاب نقوم بها من السنوات ونقوم بها أيضا بحيث عن الأسفل لذا قبل أنك قلت أن هذه المخططة هي كافر ما تحتاجون أخواني؟ هل تحتاجونها؟ أطلقونهم يجب أن تصميم إبنانس لهم و once you have established those proofs against that individual then and only then, can you please take it on them Are we all together on that? Are we all? Together on that Is the same concept as تبديع When you want to say فولان is اي مبتدر Do you also have to establish proof against them? The تبديع Placing بدع on somebody هل تأخذ أيضاً؟ نعم، نعم، نعم أن نقول أن هذا الشخص يتعامل هذا الشخص ليس من أهل السنة والجماعة يجب أن تستطيع التحقيق بينهم ولكن فقط عندما تستطيع التحقيق بينهم يجب أن تستطيع التحقيق بينهم عندما يأتي إذا خالفة أصل من أصول أهل السنة إذا يؤمن أهل السنة والجماعة لتظهر sins إذا يؤمن أهل السنة والجماعة لتصوير الشخص مسألة أهل السنة والجماعة تتكلمت أهل سنة يتكلمت أهل السنة مثل ما؟ اهل السنة والجماعة إذا كان المسلم ليدة حتى الناس لابتعضاً المسلم يجب أن يكون Vision أهل السنة يتكلمون لحصاً بقصة عقيدة أهل السنة بليف that if a Muslim leader is a tyrant leader, he is a tyrant leader. What is he? He is a tyrant leader. He is an oppressive leader. He oppresses the people. He whips them, lashes them, takes their money. What is it that they should do? They should be patient and they listen to him and they still obey him. أهل السنة والجماعة that's what they believe. He is based on the Prophet's word. وإنضر بظهرك واخذ مالك. If he blashes your back, he takes your wealth. The Prophet said فاسمع واطع. Listen to him and obey that leader. The Prophet said that. أهل السنة والجماعة what did they say? We do that. Are you there? Is this an issue أهل السنة والجماعة haven't read upon? نعم. Are we all together? أهل السنة والجماعة are going to read this. Somebody comes and says أهل إمام جائر. He is an oppressive leader. إمام is oppressive. We should go against him. أهل السنة والجماعة believe before you do تبديع on him you have to establish a proof against him. Are you with me brothers? The حرجة and the proof has to be established against him. And it has to be brought to his attention. If he then carries on he is labeled as a مبتدع. After the proof has been established against him he is then what? He is boy-cotted. If the مصلح brings the boy-coting and there is a benefit in it. Okay? But he is what? He is labeled as an innovator. Are we all together brothers? That's the issue of أصد من أصول أهل السنة. مسائل أهل السنة والجماعة agreed upon. But if the person goes against أهل السنة والجماعة إن مصدر التلاقي he goes against أهل السنة والجماعة in the source in which أهل السنة والجماعة take the evidences from. Are we all together brothers and sisters? He goes against أهل السنة والجماعة in where the أهل السنة take the evidences from. أهل السنة والجماعة where did they take the evidences from? الكتابه والسنة Well, are you all right? If he comes and he says I take single narration in فق but I don't take it in عقيدة. Are you with me brothers? I don't take single narrations in عقيدة this particular individual no proof is established on him. You badda He's a mubtada Why is he a mubtada? Because if he goes against أهل السنة he opposed أهل السنة in the مصدر التلاقي which they take the evidences from. Does that make sense? If the person for instance says that the Quran is distorted Are you there? Or if the person believes That إجماعة is not from the religion All of that is what There's no such a thing as إجماعة It doesn't exist It doesn't believe in إجماعة Which أهل السنة والجماعة take Then أهل السنة والجماعة consider that person a mubtada Are you with me together? Are you all together? Proof and evidences don't have to be established against him Doesn't have to be Are we all together? But if he opposed أهل السنة والجماعة in matters of أصول إجماعة أهل السنة مسائل أهل السنة وجماعة have agreed in the books of أقيدة If he goes against أهل السنة أهل السنة If he carries on Then he's a boycott Then he's considered as a mubtada So if we're saying that a proof has to be established on him in matters which are أصول Then what do you think مسائل أهل السنة مسائل أهل السنة مسائل أهل السنة The proof established against him Okay And even if he carries on فلا يوبدع You can't make him a mubtada based on it Are you with me? If it's a sub branch The issue that he's falling short on Are you there? This individual Is not considered a what? A mubtada Are you there brothers? Is not said that فلان is a mubtada Based on the fact that he believes this particular فقل إشو He believes it this way Are you there brothers? We'll say that you're wrong in this particular issue If the فورور become too much If the sub branch become too much So first of all he said music is حلال We said okay you know what This is a فرق الإشو We'll say he did this mistake We won't do تبديع on him Based on the fact that he said it's music is permissible I take the call of Ibrahim حزم We'll shoot his opinion and everything Are you there? But he's not a mubtada He's not a mubtada because of that Are you there? Then he goes and he says لا It is permissible for the man to have anal sex with his wife مثلا And then he comes and he says the man can shake the woman's hand who's not his wife or his sister Meaning any woman he can shake her hand Any Ajanib Any woman He says that Then he comes out and he says The men can shave their beads And then he comes and he says نقاب is not from the religion These are فرور All of these coming together Now we make him a muhtada He's a muhtada for that He no longer is from Ahli Surnati So this issue of قيام الحجة establishing a proof against a person is not specific to تكفير only It's also to the issue of a تبديع So one has to realize that I'm going to now be some other statements that some of the علماء have mentioned when it came to the issue of قيام الحجة على شخص المعيني establishing the proof against a particular individual before you make تكفير on them ابن حزم الرحمه الله سلم ولا قلاف أن لم رأى لو أسلم ولم يعلم شراء على الإسلام فعتقد أن الخمر حلال وأن وأن ليس على الإنسان صلاة وولم يبلو حكم الله تعالى لم يكن كافيرا بلا خلاف ويعتد به حتى إلى قامة علي الحجة فتمادح ينقل بجماع الأمة وكافير He says him الحزم There's no dispute that if a person comes into إسلام and he does not know the legislations of الإسلام he doesn't and so because of that he starts to believe that خمر is حلال and he starts to believe that it's not upon a person to pray you don't have to pray and the rule he hasn't reached him in this particular issues he's not a كافير بلا خلاف ويعتد به there's no dispute amongst the people of this issue حتى إلى قامة علي الحجة until the proof is established against him فتمادح if he then becomes stubborn and hard headed for a كافير ويجمع الأمة he then becomes a كافير by consensus of the umma so what's this the تفعل أول It's an 바كد أهده خقوبس does it mean does it mean that the evidence needs to be reached the evidence has to be brought to them and that's it or does the evidence have to be brought to them and on top of that they have to understand the evidence are you with me الله قلت لك أنك رأيتها في العربية و that's it or is it a condition that you explain and you go through and you detail and you explain it for him until he understands everything is that a condition اهل سنة والجماعة دفت بين themselves two views there are two views amongst اهل سنة one view is that the حجة has to be established against the person and they have to be understanding the proof they have to understand it are you there brothers and sisters so it has to be اقامة الحجة the proof needs to be established against the person وفهميه لها and you have to explain the proof to them you have to basically they have to understand it they have to they have to understand the intent behind these sexual evidences many of the علماء have said this this is the view held by ابن العرب رحمه الله the great maliki scholar ابن القدامة المقدسي رحمه الله شيخ الاسلام ابن تيمية رحمه الله ابن القيب الجوزية and inshallah وتعالى their statements will come soon very soon inshallah وتعالى when we bring their statements inshallah at the end are you there brothers and sisters are we all in the same page yeah the second opinion is ان الحجة تقوم على الشخصي the proof will be established against the person even if he hasn't understood it even if he hasn't understood it are we all together brothers and sisters this the proof is in the fact that the adilla has been bought to you even if you haven't understood it is a still a proof against you and they say these colors they say فليس من شرط قيامين حجتي فهموها from the condition of the proof being established against you doesn't mean that you understand it and this view is pushed by الشيخ اصحاق ابن عبد الرحمن ابن حسن ابن محمد عبد الرحمن and he mentions that this is a view held by many many of دائما تدعوة المجدية دائما تدعوة النجدية and he actually wrote his حق ابن عبد الرحمن his حق ابن عبد الرحمن ابن حسن he wrote a رسالة he called it رسالة وحكم التكفير المعيني والفرق بين قيام الحجة وفهم الحجة are you there brother page 90 he goes in more details and i'm going to bring his statements as well what's the evidence that the second party used okay they used the كفار of قريش the كفار in which the Prophet ﷺ was sent out to are you there the كفار in which the Prophet ﷺ was sent out to the proof was established against them by them here in the Qur'an and Allah ﷻ clearly tells us in the Qur'an that they were not actually understanding it as Allah ﷻ said in the ayah ام تحسبوا ان اكثرهم you think that the majority of them يسمعون that they hear او يعقلون او they understand الله ﷻ says inهم إلا كلا نعامي بالهم اضلوا سبيلا meaning they don't hear no do they understand what's been said انهم إلا كلا نعامي بالهم اضلوا سبيلا they are like the cattle the animals that don't understand what's been said to them or rather they are worse than the animals this is the verse that they used they used verses and evidences like that after observation and looking at both sides and what they pushed for me personally the verse the first view seems right which is the proof has to be established and the evidences have to also be mentioned and the person should understand it so it's not it's not just the evidence is reaching the person understanding the evidences is also what is also something a person it has to be there because the person who didn't understand something and doesn't know what's been said to him the proof hasn't been established against him and the Quran it consists of what it consists of what it consists of wordings and it consists of meaning the Quran is not just mere wordings it's actually meanings and the meaning is what hasn't reached this person the wording has and the قيام الحجة it encompasses both and the one that it says that's only the wordings he's narrow down the حجة he has narrowed down the what the proof he said it's one over the other he needs to bring a solid evidences and the evidence is that they book we will respond to it inshallah but what we want to bring the evidence is that show that the proof has to be understood the evidence is that we're going to bring inshallah and we're going to expand on this issue is what we're going to be taking it from the كتاب طريق الهجراتيني we're going to be taking it from the كتاب written by him ابن القيام طريق الهجراتين we're taking it from that book inshallah i'm going to conclude there inshallah anything which i've said that was wrong or incorrect is from me الشيطان and my mother's message are free from it سبحانك اللهم بحمدك اشد والله إلهي بله سكفركه too late