 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوْوَالُهُ إن الحمد لله نحمده ونستعينه ونستوشره ونعود بالله من شرور أنفسنا ومن سيئات عمالنا من يهديه الله فلا مضلله ومن يضلل فلا هاديله وشدوا الله إلا الله وحده لا شريك له وشدوا أن محمد العبده ورسوله أما بعض وإن شرح عبد كتاب نباقظ الإسلام رتل باي شيخ الإسلام محمد بن عبد الوهاب رحمه الله تعالى نحن فقط في الثلاثة ناقض نتحدث about magic and matters pertaining to that نتحدث about four points regarding the seventh naqid وإن شاء الله today we are going to go into the fifth matter pertaining to the issues of magic المسألة الخامسة the fifth matter is it possible that the magician he can actually change something from method and being a human to a donkey can he actually do that can the magician actually actually do that or can he do the opposite the response to this is before I go into the answer you have to first of all remember the muskhaliz they all believe the overwhelming majority of them or a large amount of them believe as we mentioned that the magic is too tight right there is a type which is known as magic which is حقيقي it's a literal magic and the magic that we said is حقيقي is the magic that affects the person what does it do it affects the person it makes the person sick and ill it can cause the person harm it's a literal and there's also a magic which is تخيل the person sees things as it's as it really isn't so we spoke about that in details but what is it that also the scholars unanimously agree upon the scholars and the Muslims all unanimously agree upon that it's not سحر that which الله سبحانه وتعالى does the things that Allah does سبحانه وتعالى is not magic what he does سبحانه وتعالى مثل when Allah تبارك وتعالى changed the stick of نبي الله موسى and made it into a big snake we believe that this is not magic we also إحياء الموتى giving life to the dead is also not magic and etc these are great signs of Allah سبحانه وتعالى Allah gave to messengers these are miracles we believe these things we can't say they can't change things because they can these are the قدر of الله تبارك وتعالى this is what the ability of Allah what Allah did to the stick of موسى نعم it changed to the stick it was literally true it happened it's not تخيل what Mousa did that's what we believe this is إجماع الأمة are we all together we're not talking about the things that Allah does we're talking about magic and the magicians what they do now that that has become clear for us the scholars differed amongst themselves and the خلاص of this dispute the summary of this خلاف whether the magician can actually place or he can change sorry the reality of something is a مسأل أهل العلم يدفد فيما بينهم amongst themselves and the summary of this خلاف is brought by half of the حجر in فتح الباري the 10th volume page 222 half of the حجر he brings the خلاص of the خلاف the summary and the conclusion of this dispute amongst the scholars and he mentions that he says اختلافوا the scholars differed في سحر in magic هل يقعوا به in قلاب اعيني اولا they disputed whether the magic can change something from its essence if it can change it فمن قال there are those scholars who said إنه تخيّل that this is all what تخيّل it looks it's illusionary that's it and they didn't allow the fact that it can change it ومن قال إن له حقيقة remember the scholars when we say there were two types so there were two types of magic what was the first magic سحر تخيّل remember some of the scholars they said the magic is all of it is what تخيّل there's no حقيقة to it and we responded to them those ones they don't have this اشكال here for them it's going to be all what it can't change anything all of it is تخيّل that's what they believe all magic is are we all together the ones who believe that the magic is all illusionary they're of course not going to have this issue here right now which is can the magic change the reality of something okay they won't have that اشكال that problem will not occur to them why would it not occur to them why would they not have that issue the reason why they won't have it is because they believe every magic is تخيّل like in the ones who believe that the magic has حقيقة the reality to it other than it being illusionary it can actually be a reality they differed فيما بين them amongst themselves they are the ones who differed from amongst them are those who said it can change it and from amongst them are those who said it can't change it so half of them it mentions that the dispute here is between those who said that the سحر is سحر الحقيقة those who said إن له حقيقة that magic has a reality to it and when we said that the reality that we said that is in magic is what that it affects the person the effecting of the person is a reality there's no lie about that but they all believe that's all تخيّل illusionary it makes it seem that way so what is right in this particular issue and what are the evidences of both parties and what do they use the ones who say that there's no reality there's no changing something from another thing they say that the fact that there's no evidence on the parties of those who say it does change something from being a human to a donkey they've not brought anything that has happened like that when Allah did speak about those who did do it something like that Allah referred to it as what تخيّل that Allah called it تخيّل يخيّل إليه من سحر مأنها تسعى it looked like it to them so عدم الدليل the fact that the ones who said it can change its essence so a human can be made into a donkey they weren't able to provide any evidence but إذلك ابن الحجر he strengthened that there is no way that it can change that and it can do that he refuted that and also شيخ شيخ محمد ابن صالح رثيمين he also refuses that that can happen or that can take place ولذلك شيخ محمد عثيمين رحمه الله he actually in his قول المفيد which is شرحة في كتاب التوحيد he mentions that when he talks about تصديق الكاهن trusting the fortune teller he says that the trusting of the fortune teller from it is to believe that the magician's magic can actually change the reality and the essence of something since he falls under that that you actually believe the fortune teller or the magician when he tells you that he can change something from being something else he said it falls under that for example if he says I can make this wood into gold and you believe it or other than that he says it falls under من صدق كاهن and anyone who believes in a kahn a fortune teller because this is an ability only who has الله سبحانه وتعالى he says شيخ محمد عثيمين also المحقق الإمام the great imam العلمة محمد الأمين الشانكيطين أضواء البيان he also talks about this issue and he deals with it with a very scholastic approach رحمه الله in his تفسير أضواء البيان he talks about it رحمه الله when he came to the the ayat in Surah Al-Baqarah he talks about it المسألة السادسة the sixth مسألة حكم تعلم السحل والعمل به what is the rule what is the ruling in learning magic and implementing magic the scholars they differ اختلفوا على ثلاثة أقوال three views in this issue the first view is the person becomes a kafir by learning magic and doing magic whether he believes this حلال whether he believes this whatever he believes it doesn't matter he is a kafir for learning magic and he is also a kafir for doing magic this call is attributed to أبو حنيفا رحمه الله الإمام ماليكا احمد الرحمه الله الرواية of his الرواية of إمام محمد and it is also narrated by علي ابن أبي الطالب رضي الله تعالى عنه and this is the view that was strengthened by ابن قداما in his مغني حافظ الحكمي in his معارج القبول okay الإمام الذهبي الكتاب الكبائر he mentions that ولذلك إيسايد رحمه الله فترى خلقا كثيرا من الضلال يدخلون في السحر ويظلنون وحراما فقط وما يشعرون أنه كفر he mentions here الإمام الذهبي إنه كتاب الكبائر that he says فترى خلقا you see many creation many of them many misguided individuals that enter into magic and they believe it's حرام they only believe it's حرام and they look what he said after that وما يشعرون but they don't know and they don't I realize أنه كفر and that it's what that it's disbelief that it's what that it's disbelief ولذلك الإمام مارك رحمه الله وصف إنه تعلم السحر learning magic magic and teaching it is كفر وإن لم يعمل به even if the person doesn't implement the magic just by learning it and by teaching it it's كفر even if the person doesn't implement it and he mentions the reason why for that is because the person is honoring the شياطين and venerating the شياطين and he said that لا يستطيع عقل يؤمن بالله أن يقول فيه إنه ليس بكفر and he went on to saying that he's not able a person who has who's got rational mind who believes in Allah for him to say that this is not kufr for him to say that this is not kufr and the evidence that they use is the ayah اتبعوا ما تتل الشياطين على ملك سليمان وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس سحر يعلمون الناس سحر they were teaching the people magic they were what they were what they were teaching the people magic and when they were teaching the people magic what would they say to them إنما نحن فتنة فلا تقفر we are a fitna from Allah do not disbelief so the teaching of the magic is of fitna and kufr so do not become disbelievers that's the adilla that they rely on half of the حكمي he mentions it greatly in his kitam عارد القبول and also so does الإمام العلامة محمد الإمين شانقيطي رحمه الله ونذلك العلامة محمد الإمين شانقيطي when it came to the ayah ولا يفلحوا الساحر حيث وأتها he says that ولا يفلحوا he says عريفا باستقراء القرآن it is known by following up the Qur'an أن غالبا that the majority of the usage of the word لا يفلحوا يرادوا بها الكافر is intended by the disbeliever خقوله تعالى like the statement of Allah in Surat Yunus قالوا اتخذ الله ولده هو الغني لهما في السماوات وما في الأرض إن عندكم من سلطاني بهذا اتقولوا على الله ما لا تعلمون قل إن الذين قل إن الذين يفترون على الله الكذب لا يفلحون متاعون في الدنيا ثم إلينا مرجعهم ثم ينضيقهم العذاب الشديد بما كانوا يكفرون صلى الله عليه وسلم قل إن الذين يفترون على الله الكذب لا لا يفلحون لا يفلحون it means the kuffar وصول الله سبحانه و تعالى إن سورة يونس أزواء فمن أظلم من من يفتر على الله كذب أو كذب بأياته إنه لا يفلحوا المجرمون سورة يونس آي سمتين أوصى سورة العام ورز الله سيء ومن أظلم من من يفتر على الله كذب أو كذب بأياته إنه لا يفلحوا إنه لا يفلحوا الظالمون إنسورة العام آي 21 سمحان أمين شقيقي و السيد أن أضن those vases all of them and that Allah used the word لا يفلح He is talking about the kufar إذن إث آية which is ولا يفلحوا الساحر the magician will not be successful the magician he is talking about the kafr لا يفلحوا إيضا كافر will not be successful حيث أتا wherever he comes from and as you all know the word حيث كلمة is تدل على المكان whereas حينة is to تدل على الزمان right so the magician wherever he comes from okay he is not going to find success And Allah تبارحوا إيضا ولا يفلحوا الساحر حيث أتا the word حيث is أسلوب العربي المعروف it's a usage that the Arabs use which is meant by التعميم that it's generalization to just leave it open حيث wherever it may be so whether it be studying magic or learning magic or teaching magic or doing magic and encompasses all of that that's what العلمة محمد الشانقيطي رحمه الله محمد أمين الشانقيطي mentions before him شيخ وليسام تيميا said that in the 29th volume page 384 to 385 he he wrote those verses before before also from the scholars that took that opinion is also ألمام البخاري رحمه الله he done a chapter in he's صحيح where he chapter باب السحري the chapter of magic and then he mentioned the ayat that we mentioned from صورة البقرة واتبعوا ما تتلو الشياطي العالملكي السلامان and حافظن حدر mentions that the reason why the author brought these verses is that he chose the ruling of كفر on the magicians okay and if you look at the سياق of the ayat what does Allah say after that ولو أنهم آمن واتقوا they didn't believe الله تباركوا تعالى they what they didn't believe الله سبحانه وتعالى also many of the سلف هذه الأمة like the companions they all believe that the magicians should be killed okay the magicians should be what he should be killed and the scholars صحابين who believe that was عمر ربط and the scholars who believe that was عمر ربط وثمان حفص عبد الله وجند من عبد الله ربط ونحد us and so the scholars of their appearance they said if the killing of the magician is permitted the prophet already told us لا يحل وذمرWhen bath and shower prohibition و orchestral that the blood of the believing is not allowed to be filled except in one of ويعفت ان lui هو شعر هناك اثي يبوزاني يعمل فزائر. يعمل ضلية عمل وفي بنافس الواقع ي epsilon Revolution ويعفت الثالث في تاريكو للدينية المفارق والجماعة ويقول انه يعمل فقط الثالث لأن هذا الجمال ايضا يعمل فقط لكنه يعمل الثالث في姐ينه ف فقط يعمل الثالث في تاريكو للدينية المفارق والجماعة وحديث يعمل فقط به بالإمام البخاري المسلم من حديث عبدالله من مسعود الرضي الله و تعالى عنه فهذا يظهر لنا ما أن المجيشن هو هذا المجيش المجيش الثاني هو أن الساحرة لا يكفر أن المجيشن ليست كافر بتعلوم السحر والعمل به أنه ليست كافر باستخدام المجيش و باستخدام المجيش أنه ليست كافر و هذا المجيش يستخدم من إمام أحمد الروايب حمبل أن ابن قداما يخبره فيه كتاب المغني وهي شرح مختصر الخراقي يخبره و بعده يخبره قولة فيما محمد و يخبره وهذا يدل على أنه لم يكفر و هذا هو مجيش أن أحمد لم يكفره أحمد لم يكن لن يستخدمه لأنه لو يكفره لا قتله و قوله في معنى المرتدي عنه في الاستتابة أحمد صورة أنه لم يكن لن يكفر و ابن قداما يخبره أنه لو أحمد لن يستخدمه لن يكفره و لم يكن لن يكفره و أيضاً المجيش هو ألمام ابن حزم الرحمة والله و هو محلّة يوجد كتاب مغني ابن حزم تظهر فيه كتاب المحلّة إذا كنت تأتي الثالث الثالث الثالث of the book باستخدام 469 إلى 480 2 أول of the ابن حزم is talking about it that's all the 10 pages تقريباً صح he talks about it very good and he's shunted that's not كفر أكبر and the strongest evidence that they use is the story of عايشة رضي الله عنها that بيحقين ريتين ابن حزم ريتين is محلّة أحمد ريتين is مسلد that عايشة رضي الله و تعالى عنها she freed a magician she freed who did magic or who's a magician she freed her عايشة رضي الله تعالى عنها so what they said was look this is an evidence for us and this also عبد الرزاق narrated it and an Imam Malik narrated it and شرناسر authenticated in his الواقع الغليل the third opinion the third opinion is the view that was taken by إمام الشافعي and the majority of his the aim of the إمام الشافعي and it's a call by the أحناف and it's a view strated by قرافي من المالكية إنه كتاب الفروق حافظ الحكمي إنه كتاب إنه كتاب إعلام السنة المشورة الشرقيطي إنه الضائق البيان الرزيخي إنه تفسير نووي حافظ فتح الباري عثيمين إنه كتاب إنه قول of الجماهير الحنابنة and the جماعة من المالكية which is قول which is صحيح إن شاء الله and that is إنه ساحر إن كان السحروب if the magician's magic is through the الشياطين and it's through statements and actions of كفر فوكافر he's a disbeliever وإن كان السحروب if he does the magic عبر الأدوية والتداخين he does it through smokes and he does other ways that he does it مدكيشن whatever he uses he does it through other ways he doesn't involve magicians or what not لا يقفر he doesn't become a disbeliever he doesn't become he becomes a disbeliever if he does it all عبر الشياطين but if he does it through other means he's not a disbeliever The Adilla of this call is the fact that there are some evidences on both sides for example the story of عيشة that the second party mentioned that the magician that عيشة freed was based on what that this magic was through it was other than عبر الشياطين that's why عيشة freed them okay that is why عيشة she freed the magician the evidence is to show that she's done through the الشياطين is what the statement of Allah واتبعوا ما يتتروا الشياطين على ملك السليمان وما كفر سليمان ولكن الشياطين كفر يعلمون الناس السه that's جمع بين الأدilla that's bringing the evidences together and that is a way to what work on it الامام الشفعي who spoke about this issue in depth in كتاب الأم the first volume page 294 also he talks about it in the second volume 226 ابن كثير عحمه الله he talks about it in the first volume سورة بقرة when he come to واتبعوا ما تتو الشياطين على ملك السليمان first volume page 131 ابن قداما the live volume page 35 المردوي in his كتابة الاصاف the 10th volume page 301 and he does تفصيل of the مسألة حافظ المحجر in فتح الباري the 11th volume 224 and امام النوي the 14th volume page 176 امين الشانكيطي he brings it in the fourth volume is عضاء البيال 456 and he brings a تحقيق on this مسألة he says التحقيق في هذه المسألة هو تفصيل محمد الامين الشانكيطي he says as for this issue the correct way is اتفصيل what is تفصيل here اتفصيل means that you break the matter down فإن كان السحر منما يعظم فيه غير الله if the magic is done in venerating glorifying other than Allah like for example the stars and the galaxies the jinn and other than that منما يؤدي إلى الكفر that which will need to what? كفر فوكفر بلا نزع then this is a كفر with that argument and this he said وهذا النوع من السحري وما من هذا النوع السحر حاروطة وماروطة حاروطة الماروطة السحر is from this time which was كواكما جنة شياطين which is mentioned سورة البقرة فإنه كفر بلا نزع this one is كفر with that argument وإن كان السحر بريف with the magic لا يقتضل كفر كالاستعانة بخواص بعض الأشياء من if this magic is not done in the aid asking for the help and the support of شياطين and what not it's not it's actually done through what other means فهو حرام حرم الشديدة this is a haram excessively haram ولكنه لا يبلغ بصاحبه but this will not reach the individual الكفر كفر وهذا هو تحقيق this is the تحقيق of the goal this is how to really settle the matter إن شاء الله he says في هذه المسألة التي اختلف فيها العلماء in this matter which the scholars differ upon حافظ من حد the push is that as well عبدالله ابن محمد وعبدوهب the author of this يسير عزيز حميد he also talks about in page 384 that the magic should be broken into those two going back to the statement of sheikh الإسلام محمد ابن عبداللهب رحمه الله he says ومنه from it is if you go back to the method he says ومنه الصرف والعطف and from the magic is what الصرف what does صرف actually means الصرف means to divert the man from his spouse the wife or the wife from her husband it's actually to what أن يصرف الإنسان عن زوجتي the person he has no desire for his spouse anymore his partner other than that he doesn't have love for her anymore that dies the matter becomes enmity and hate towards each other argumentations and disputes and عطف is the opposite عطف is actually to what to love your spouse somebody would do magic to make two people love each other to bring them together the man would love his wife excessively or the wife would love her husband excessively until the person becomes in the person's submission like the animal like that the person can actually control this individual as he wishes محمد العبداللهب فمن فعاله أو رضية به anyone who does this or is pleased with this كافارة he becomes a disbeliever as for the person who does سحر we already spoke about it صحيح we already spoke about this مسألة and what it means what about the issue of مرضية به the one who is pleased with it بأنه كافر that's correct and who is pleased with it that is a kafar لأن سحر is a kufr because the sikh is watch magic والرضى بالكفر كفر and to be pleased with disbelief is disbelief but that is if the magic is through the shayateen and that's the author's view here that's what he's trying to say are we together if the person is pleased with the type which is كفر أخبر where the person leaves the religion and is pleased with that one then ارضى بالكفر كفر to be pleased with كفر is كفر صح but if the person is pleased with the other one then he doesn't reach he doesn't reach kufr he doesn't what? he doesn't reach kufr ولذلك the evidence for that is الله says in the Quran وقد نزل عليكم في الكتابي أن إذا سمعتم آيات الله يكفر بها ويستهزو بها فلا تقعدوا معهم حتى يخوضوا في حديث غير إنكم إذا مثلهم this ayah Allah tells us وقد نزل عليكم في الكتابي as we sat down on to you on the Quran that if you hear the verses of Allah being disbelieved on and mocked then don't sit with people who are doing that until they go into a speech and things other than the kufr that they are saying if you do sit with them and you carry sitting on with them إنكم إذا مثلهم then you are truly like them ولمام القرطبي he said in the تفصيل of this ayah he said فدل بها that this ayah has indicated على وجوبي that it's obligatory اجتنابوا أصحاب المعاصي that you stay away from the people of sins إذا ظهر منهم منكر if evil comes from them لأن من لم يجتني لأن من لم يجتني بهم because the one who doesn't stay away from them فقل درضي فعلوم then he's pleased with their action ورضا بالكفر كفرون being pleased with disbelief is disbelief because that's why Allah said إنكم إذا مثلهم then what they're doing is kufr and you're here sitting with them in joining it not leaving it there's an indication that you're pleased with it and now that you're pleased with it then you're what you're pleased with kufr and to be pleased with kufr is kufr إن الرضا بالمعاصية هي معاصية because he says as for being pleased with sins it's a sin ولهذا يؤخذوا الفاعل والراضي بعقوبة المعاصية حتى يهلكوا بأجن معهم that the one who does the kufr and the one who's pleased with the kufr both of them are punished and the one who's pleased with the sin and the one who does the sin are both punished until he destroys them all so this this ayah is an indication and an evidence for that statement of the sheikh which is فَمَنْ فَعَالَهُ أَوْرَضِيَ بِهِ anyone who's happy and pleased with kufr is a kafir and anybody who's happy with sin is a sinna what was it that was upon you that if you hear somebody indulging into this stay go get away from it because can you be in a place where you don't like and you're not pleased with shouldn't a person want to be a person want to be in a place they don't like okay if this room's temperature gets very very very very cold and it becomes freezing cold would you stay in a room you'd go to another room that's hot the temperature's good صح so why would you stay in a place where you know that this belief of Allah is being spoken you want to be able to sit there and that's why this ayah the scholars used it with sitting with innovators the person shouldn't sit with innovators if you sit with the innovators then that's an indication that you're pleased with their innovation and if you're pleased with their innovation something like学 بال بداعات to be pleased with innovation is an innovation itself you become an innovator based on that you become an innovator based on that who will stop there inshallah for this za المسائل that the discussions وليذا فنكسل سنشاء الله تعالى anything which I have said that was wrong and incorrect is from me and shaytan that Allah has messaged our free from it سبحانك الله ومحمدك أشهد أن لا إله إلا الله استغفرك واتوب إليك