 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف العظيم لذلك نحن قبل أن نتحدث عن كفر الأصغر والأهلية في الدنيا كيف هم الناس who come with minor kufr in this world نحن قبل أن نتحدث عن كفر ونعلم أن كفر يمكن أن يكون ميجا ويمكن أن يكون مينا ونعلم أن كفر أكبر هو ما يضاد أصل الإيمان ونعلم عن كفر أكبر هو ما ميجا يضاد إلى وضع إيمان هذا هو كفر أكبر ومن المفيد أننا نعلم أن الكفر أصغر هو أننا نخبرنا أنه مالا يضاد أصل الإيمان وإنما يضاد كماله الوجب ونعلم أن الكفر أصغر يتدفل ميجا لفعل أن أصغر لا يدفل ماذا لا يذهب لأسر of إيمان؟ أسر of إيمان، فعالية إيمان. بل ما يذهب لأسر is the كماله الواجب. نتكلم ذلك، right؟ ومن الذين كانوا هنا، نعلم when we tackle that issue and we spoke about it. إن شاء الله تعالى we will be speaking about that again. بإذن الله الكريم. بسبب ذلك، العلماء المحققون، as scholars were grounded in knowledge on the Medheb of Ahri Sunnati والجماعة. They said that كفر أسغر is من جنس المعاصل. It's basically from the sins that are out there. And that the people who come with كفر أسغر they are not taken out of the fold of Islam. Rather, what we say is that they are Muslims. They are Muslims who believe in Allah سبحانه وتعالى. But the issue is that they are they are sinners. They are sinners. That's what we say. لذلك أبعوبيت قاسم للسلام هسن إنس كتاب الإيمان وما الأثار المرويات بذكر القفر والشرك ووجوبهما بالمعاصل فإنما معناها عندنا ليست تثبت على أهلها كفرا ولا شركا يزيليان سري يزيليان سري الإيمان عن صاحبه وإنما وجوهها أنها من الأخلاق والسنن التي عليها الكفر والمحقون. أبعوبيت قاسم للسلام يتكلم أن الأفضل التحقيقية التي نرى القرآن والسنة التي تتكلم كفر والشرك أنها تستخدمها كما تتكلم كفر والشرك إنها من باية البعوسي. ويقول أننا لا تتكلم كفر والشرك لن نتكلم. وإنما معناها عندنا ليست تثبت على أهلها كفرا. لا نذهب ونقول to those people who've done those things كفر كفر كفر. And we don't say to them شرق مشرق مشرق مشرق which we then remove their religion from them and the إيمان. Rather إنما وجوهها أنها من الأخلاق والسنن rather what we say is this this action is the action of the disbelievers and it's from their attitude and their characteristics that you follow them in. And that is from the سنل جاهلية. So the علما they differed. They did differ. After this point that I mentioned they differed on an issue which is anybody who comes with minor كفر should we call him a Muslim or should we call him a kafir but when we say kafir here we're referring to what كفر أسغر. Which of the names should we give him? Should we refer to him as a Muslim and we all agree that كفر أسغر doesn't take you out but should we still call him a kafir? أن إيمام المروزي رحمه الله تعالى in his كتاب تعضيم قدر الصلاة he transmitted the two views and he says القول الأول the first view is يسمى مسلم and the person is called a Muslim ولا يسمى مؤمن but he's not called a مؤمن. وكذبما when we call him a مؤمن that means كماله المستحب comes into that and we don't want that to enter it. وقد احتاج من قالب هذا القول بقول الله تعالى وكذبما when we call him a مؤمن not a مؤمن they use the قول of Allah سبحانه و تعالى قالت العراب و آمننا كل المؤمن ولكن قولوا أسلمنا when the Bedouins they said we have iman الله سبحانه و تعالى he said to them don't say we have iman قالت العراب و آمننا the Bedouins they said we believe we have iman الله said to them وقالت العراب و آمننا كل مؤمن say don't say we have iman ولكن قولوا أسلمنا but say we are Muslims قولوا أسلمنا قولوا أسلمنا stop giving yourself this title of iman the second view the second view is they are called كافر مع القطع بإسلامه but we unwaveringly we know with conviction that he is a Muslim but we give him that title كافر and and the evidence that they use is the statement of the prophet صلى الله عليه وسلم إذا قال المسلم إذا كافر و لم يكن كذلك فقط بقى القفري they said that the hadith says if one of you says to his brother oh kafir and his brother isn't what he is then it comes back to you right so what they took from this they say that الله سبحانه وتعالى referred to him as a kafir الله سبحانه وتعالى referred to him as a what as a kafir we have a texture evidence for it so we should so pay attention even though they do say that it can be can be called a kafir they're not saying he leaves a fold about Islam and they don't also mean that you do unrestricted كفر on him does that make sense brothers it doesn't mean that in any way for more shape it means that we say that his statement and when you have to restrict it when you say you have to restrict that meaning كفر أسغر is what he fell into now that we spoken about كفر أسغر in the here in the dunya what is it going to be in hereafter okay the hukum of the a person who is who comes with myna كفر in the hereafter what is the dispute what's the argument what's the evidence for it what is what we have to read understand is according to أهل سنة والجماعة there's no dispute there's no argument that whoever dies whoever dies with a branch from the branches of the كفر and the branch the sharia specifically called it كفر are you with me that they believe that this person استحت مشيئة الله he falls under Allah's مشيئة إن شاء عدبه وإن شاء غفر علىه if Allah SWT he wishes he punishes him and if Allah SWT does choose to punish him فإنه لا يخليده في النار الله will not keep him in the hellfire forever this statement and this أصل is that قوله تعالى إن الله لا يغفر عن يشرك به ويغفر ما دون ذلك لما يشاء المام مطبري رحم الله السيز وقد وقد أبانت هذه الآية أن كل صاحب كبيرة فيه ففيه مشئة الله إن شاء عفى عنه وإن شاء وإن شاء عقبه علي ما لم تكون كبيراته وشركا بالله ومام مطبري رجالير طبري he said in the commentary of that verse what has become clear from this verse is every individual who comes with a major sin he falls under Allah's will if Allah wills he forgives him and if Allah wills he punishes him as long as it does not reach كفر أكبر وشرك أكبر أصل سنة والجماعة in agreement in regards to that matter they are in agreement على أن هذا على أن هذا حكم منقام به شيء من القفر أو النفاق الأصغر يوم القيامة so anybody who mind a kufr or mind a hypocrisy is present in him they all unanimously agree that that person will not stay in her fight forever و لذلك الشيخ الإسلام الإبن تيميه he says والذين ينفونا على الفسق اسم الإيماني من أهل السنة متفقول على أنه لا أنه لا يخلد في النار فليس بين فقار فليس بين فقهاء الملة نزاع في أصحاب الدنوب إذا كانوا مقدين باطنا وضاهنا بما جاء به الرسول صلى الله عليه وسلم وما تواترت عنه أنه من آهل الوعيد وأنه يدخل النار من أخبر الله ورسوله بدخوله إليها ولا يخلد منهم فيها أحد ولا يكونون مرتدين محا مباحي الدماء ابن تيميه والسكولرين who negate from the fasq the name إيمان the scholars who basically say that the person who's a fasq the one that commits a sinnah who lies who drinks alcohol This is a fasq They don't give him the title إيمان So the scholars who negate that title of إيمان from the fasq They all agree Even though لا أريد أن أعطيهم إيمان، يجب أن يفعلوا أنه لا يكون في حفاية فأي فأي فأي فأي فأي لذلك، فالتفاقية هي تباقية فليس سبينة فقهاء الملة ينزعون في أصحاب الدنوبي أهل السنة والجماعة لا تفاق بحاجة لأحد الذي يأتي مع السنة، ماذا يقوم بحاجة الوقت أهل السنة، يجب أن يعتقد أنه، إذا الله أردت أنه ينزعه، وإذا الله أردت أنه ينزعه نحن ندعيه إذا كانوا المقرين بالباطن والظاهيرا بخفل ما خفلهم من ما نفهم فالنتي يفعل that he is drinking the alcohol this drinking of the alcohol is sin and what he is doing is wrong باطن وظاهيرا he believes that internally and externally and he also believes in the textual evidences this drinking of the alcohol has reduced his Iman has harmed his Iman but it doesn't take him out of the fold of islam وأنه يدخل النار منهم من أخبار الله ورسوله يدخول إليها ولا يخلدون منها في أحدهم هناك ناريشين في المجتمع يكتبون أن يكون لديهم مسلمين لكن هذه ناريشين يخبروننا أنهم لن يكونون في أبا حتى إذا كان الله يدخلهم ويدخلهم نمو one أن أهل الكفر الأسغرية يكون لديهم أخبار كفر مستحقون للوعيد يدخلون النار أنهم يدخلون ويدخلون في القرآن والسنة أنهم يدخلون الهلفاية هذا هو فعال أنهم يدخلون فيهم أنه إذا كمتسين يمكنك أن يدخلون الهلفاية لذلك يدخلون ويدخلون الهلفاية لذلك لن يدخلون الأسغرية كما أنك يدخلون الهلفاية أنه يدخل all your sins ويدخلون الهلفاية نقول لهم أنه لا يدخل هنا نمو two even that though they deserve this severe punishment of entering the hellfire but we also believe amongst them are those who are going to enter the hellfire and amongst them are those who are not going to enter the hellfire based on Allah's forgiveness there are some people Allah is going to say to them you were an alcoholic you were a zani and everything and this is what you did but I have forgiven you and you're now going to go to paradise and he doesn't get taken to the hellfire and another person may do the same are you with me he may do the same and what happens he goes and he enters the hellfire and he gets burnt in it for a period of time but he ends up leaving it number three فإنه لا يخلد فيها but the third thing that we take from it is what that the people who are believers who committed كفر أصغر they are not going to stay in the hellfire forever no they don't stay in the hellfire forever number four the people who stay in the hellfire from the believers are not all going to be taken out at the same time no they're going to be taken out different times someones sins are to a level to get cleansed and get told leave quickly another one stays in there for a longer time and a longer period last but not least sorry fourth we mentioned fifth which is the last one the final ending of every believer the last man the last place that they're going to stay every Muslim is general the final a boat of every Muslim is Al-Jannah all because of what بما معه من أصل الإيمان because of the usul of the iman which he has the usul of iman which he or she has now insha'Allah تعالى that all was a a very a very shallow explanation of everything all of that which we took from the day we started نواقظ الإسلام today was very shallow now we're going to insha'Allah تعالى going to very very detailed explanation of a lot of the places that we already mentioned and we're going to build a more stronger argument and now we're going to fully focus on principles and foundations pertaining to the issue of التكفير according to أهل السنة والجماعة and where all of the other groups deviated from أهل السنة this is the Baitul Qasid this is the Baitul Baitul Qasid this is where we are heading towards this is the discussion number one أهل السنة والجماعة are balanced وصطية أهل السنة في باب التكفير أهل السنة والجماعة are balanced when it comes to the qadaya and the mat is pertaining to takfir we're very balanced mother in the middle world between two parties بين المرجئة المرجئة on one side who have fallen into extremism in negligence and on the other side of the scale is what the وعيدية the وعيدية the وعيدية are those who fell into extreme exaggeration and the الوعيدية are two parties who are the two parties الخوارج والمرتزلة the خوارج and the مرتزلة on one side and on the other side is who the مرجئة أهل السنة والجماعة in between those two parties they're in the middle so now let's start with the first of the two groups which is the خوارج what's the view of the خوارج regarding محكم مرتكي بالكلير we already spoke about أهل السنة والجماعة or even the person who does كفر أصغر صح we already mentioned it but we're still going to go into details regarding it what do the خوارج believe regarding a person who does major sin if a person drinks alcohol if a person drinks زناع and etc what is their belief regarding this the خوارج they believe أن مرتكي بالكلير the one who does major sins is a kafر they believe is a what is a kafر is a kafر and all of the خوارج agreed with each other on this particular issue except the نجدات the نجدات is a group within the خوارج they go to a man by the name of نجنت الحروري he believed that no he was different to the خوارج on this particular issue و لذلك الأشعري بحمد الله بالحسن الأشعري هذه كتابه المقالات الإسلاميين he says و أجمعهم they all agreed على أن كل كبيرة كفروا إلا النجدات فإنها لا تقول ذلك all of the خوارج agreed that all of the خوارج agreed on what that the major sin the person who does major sin is in what is in the hellfire forever some scholars they said what is it that the نجدات believed they believed what we would now call double standards what is it they believed anyone who does major sin from them from them is not كفر أكبر if anyone was with them and he did it are you there brothers and he does major sin they would believe that's not كفر أكبر and then if he was other than them then they are كفر this is what's mentioned in Burhan by سكسكي رحم الله he mentions that's what they said about them and so what they do is because they believe that anyone who does sin major sin is كفر أكبر then they straight away label people based on sins كفار so say you're a kafer you're a kafer and they make the people's blood permissible on that and they make the people's wealth become permissible for them because of the fact that they believe these people are كفار ردارك العشعري he said و أمس سيفو as for the sword as for the sword meaning you're sword out فإن الخوارج جميعا تقولوا به وتراه they all see that they all see the permissibility of taking the sword out on the Muslims killing the Muslims إلا أن الإبادية لا ترأ احتراد الناس بسيفة except the إبادية the إبادية they don't see that you should oppose the people with your sword ولكنهم يرون إزالة أيمة الجول but what they see is that the transgressive leader should be removed ومنعهم أن يكونوا أئمة and they should be stopped for being leaders بأي شيء قدر وعليه with any means that you're able to do so بسيفة or بغري سيفة so the leader they believe that if he's transgressive he's taking the people's money he's robbing them he should be removed with a sword or without a sword اهل السنة الجماعة اهل السنة والجماعة's belief regarding the Muslim leader who is transgressive what is it what do we believe if the Muslim leader is transgressive what do we do we listen or still obey and we don't go against him we don't rebel against him this is مقرر في كتب العقيدة إن شاء الله تعالى we will be doing a subject on the topic of this issue of the Muslim leader he's a leader he's a Muslim he's not a calf he's a Muslim but he robs he takes the people's money he's unjustly taking the people's money and he's using it extravagantly are you with me the money that he should have been using for the people and he should have been providing for the people he's taking he's eating he's building a nice golden palace for himself he's got a he's got a gold car do you see and he's living a luxurious life where the people are suffering and they're hungry and they're dying are you with me this is the Imam which is Joe or he drinks خمر or his his problem is الفرود والنساء he's committing zina too much and women he's coming to the west and he's committing zina with women and he's fornicating and adultery and what not he's a what he's a he's a fasq جور oppression all of that للسنة والجماعة believe that he should not be nowhere is allowed to go against نا سمع وثبع as long as he doesn't reach كفر أكبر this is where أهل السنة والجماعة believe and insha'Allah will bring all the evils and everything for it ابن جوزي رحمه الله يسلو ما زالة الخوارج تخرج على الأمراء that the خوارج always would go against the leaders ولهم مذاهب المختلفة and I want you to memorize this he said they have different methodologies the students and the followers نافع من الأزرق they used to say نحن مشركون ما دمنا في دار الشركي إذا خرجنا فنحن مسلمون they used to say that we are مشركs ourselves if we remain and stay in دار الشرك but if we leave the دار الشرك then we become Muslims قالوا they also said ومخالفون في المذاهب في المذاهب مشركول ومرتكب الكبائر مشركول and they say that those who oppose us are مشركول because they are committing major sins in the world and those they say والقاعدون عن موافقةنا في القتال كفارة and those who are sitting back from agreeing with us and fighting with these people are also كفار so what did they do وأباحة هؤلاء قتل النساء من المسلمين so they permitted for themselves the killing of women and children وحكموا عليهم الشرك and they labeled everybody to be a مشرك now الإمام إبنو الجوز العرحم الله he wrote this in his book تل بيسو إبليس The Deception of Shaytan I ask you a question is إبنو الجوزي a life today do you see this statement of his man you fast right in front of you this is exactly the reality that these people that you see killing women and children whether it be in Somalia whether it be in Afghanistan whether it be in Syria whether it be here whether it be there whether it be in Saudi Arabia whether it be in the UK wherever you see them do this these people you have to understand their mindsets and what they are thinking and what they believe of you those same people the day they get control over you they will kill you they will kill you as a kafir you're a kafir to them you're not a Muslim you're not a Muslim so they are harmed so they see you and the kafir the white kafir here Robert is the same to him you Abdullah and Robert are the same إسماعيل and Michael are the same it's known difference so when people defend them and say at least they're Muslims he doesn't see you as a Muslim he does not consider you as a Muslim and the day he gets control over you he will kill you and he will not hesitate that's why the prophet عليه الصلاة والسلام he told us they are they're the worst they're the worst of people that are killed the prophet said this there are cancer in the community are you with me it's shocking I tell you a narration that came in Muhammad Nassim always narrated this in his Kitab a man entered the masjid إخوة he entered the masjid are you with me when did he enter the masjid he walked by so first of all the companions they came to the prophet there is this man you have to see this man is something else he's a worshipper the companions so the prophet said who is he they described him to the prophet the prophet could not recognize who he was so one day they were sitting the man came through the prophet said they said this is the man the prophet said this man all I see from his face is that he's from the people of the Hellfire صحابه was like كيف يا رسول الله the man who prays who fasts the man is obedience he's righteous deeds صحابه were lost in words the prophet when he left when he's leaving the prophet called him he said when he came in did you look at all of us and think to yourself that you're better than everyone who's sitting in the gathering يا إخوة pay attention he sees himself to be better than the prophet he sees himself to be better than who the صحاب the مبكرة عمر أفوان all of them another narration said that the prophet صلى الله عليه وسلم he said to the companions who's going to stand and kill that man so then he came and he saw the man was in the Salah so he came back عمر came he said I'll do it يا رسول الله عمر went and he saw the man in سجده and then عمر رضي الله تعالى عنه came back and said يا رسول الله the man is in prostration the prophet صلى الله عليه وسلم he went quiet when he came علي صلى الله عليه وسلم I'll do it because I don't think you're going to find him علي when they couldn't find him the prophet said if you had killed this man they would never have been the concept of the خوارج the whole idea of this problem this is this is where it stems from you mean this is their lineage and this is where they come from شغلاصر الثلتكة اللهم حايم الله انتعالى are you with me brothers so these people even رسول الله صلى الله عليه وسلم and the messengers of Allah they saw themselves to be better than him so when they hesitated to say anything about a scholar this time or to say anything about a student of knowledge or anything at the field home is just this it's even if you see when they differ within themselves straight away what do they accuse each other of you're a spy of the far you're a kaf مرتد that's all the minute they differ that's it that's what they do to each other are you with me brothers and those people who today call people مبتدع they've kind of inherited that same concept from the خوارج which is as soon as you differ with somebody you're a مبتدع why do you have to go that far why can't you just agree that this خلاف between you and this person is a personal issue it's mean you have a personal issue why do we have to make it look like it's the deed that we have in this خلاف and it's the religion that we differ for we don't we clearly differ on a personal issue you want to be in charge and I want to be in charge that's our problem we can't see eye to eye you want to be in power I want to be in power so now that we're both having power power struggle everyone says I'm doing this for the soon I'm doing this for the Tawheed it's a problem so the خوارج are like that pay attention here so these individuals they will do تكفير on everyone and they will kill women and children they don't care if you look at what's happening in Somalia now the people who are behind it as it seems إن شاء الله تعالى and it looks very clear that's the youth they're there behind it they're not saying anything because that was the reason why they're not saying anything is because they were not planning to do it like that the way it happened when 300 people died that wasn't part of their plan their plan was actually they were heading somewhere it's just before they can get to where they wanted are you there they got caught and they were stopped and the checkpoint came and then within the checkpoint and the guy was told it just let it out let it off but these women just let it off it's a matter so when they realized wow because this explosion that they did they've never been able to do something like this ever ever before they've got new technology new technology but they started to use you know Somalia recently they started to have a the gas pumps that they use in the kitchen were slow were behind very behind in Somalia so these things started to come to the country the kitchen and now using those kind of gases so they realized oh okay there's a lot of these gases so they took those gases and they used that as an explanation that wasn't what they had before because it was an experiment to see actually how much damage they can cause and this actually this explosion actually collapsed the buildings strong buildings it collapsed it the point is they killed women and children they killed people sitting والله I don't know how somebody can sleep that night knowing they had anything to do with that صعوبة والله صعوبة والله do you see but you know for us it looks like like the way we've become as a Muslim community and even as humans today because of call of duty because of everything movies were made to believe that killing a shoot and slapping somebody in the head and somebody dying and whatnot it's just it's a game right now صح and also the news seeing people bombed and killed it's just it's become normal but when you go to the kitab and the sooner you look at it you're like wow it really is a big problem killing an innocent person so the خوالجة killed women and children and their belief brothers and sisters is not theoretical oh no it's not the خوالجة's belief is not just theories like the philosophers and the and etc actions the minute they place the theory it's going to be practiced it's going to be implemented it's going to execute on the earth that's what they are so that's why the Prophet said they should be killed that's the only from the mediated groups where the Prophet said they should be killed because they are militant they're what they're militant what do the خوالجة believe the day of judgment so what's the person who commits major sin according to them in the day of judgment since the خوالجة have labeled the person a kafir in this world and they've taken them out of the fold of Islam in totality they claim that that person is going to be in her fight forever and he will be never be brought out of it and that Allah will never forgive them Allah will never forgive them and that's why the people of the the people of the the people of the the people of the the people of the the people of the the people of the the people of the the خوالجة the خوالجة and anybody who dies upon a major sin Allah will punish them consistently unlike forever the only people who exception here is the نجدات and again I told you the نجدات they are double standards they believe that their group is different here but everybody else they believe it's the same very good سكسكي said in transmitting their statements وقالوا إن الإصرالة على أي دن من كان كفر there's another group belief that they have which I want you to underline underline this point they believe if you do something consistently if you keep doing a sin consistently and you're continuous on a sin they believe that you are that this is كفر إن الإصرالة على أي دن من continuous continuation on a sin like you know an individual who's been drinking alcohol for the last 15-20 years he's a Muslim he's just going on they said that this is إن مرتكب الكبائر مخلدونه في النار and the person who is fooling into a major sin is going to stay in the Hellfire في أبا وعدبونه بعضا بها للنار and that they're going to be punished with the punishment of the Hellfire that's the خوارت the Hellfire that's what they believe so what's the foundation of the خلاف of the خوارت with أهل سونة والرماعة and how's the foundation the foundation and the fundamental point of their problem is the foundation which they built their مدهب on their methodology on is number one from one side it's connected to the issue of الاسماء والأحكام which is فاسق فاسق what's its reality and what's its ruling are you brothers and sisters so for them the first problem is it's connected from الاسماء والحكام which is the term فاسق what's its definition and what's its ruling that's one that's one problem the second one is the second the second doubt that's connected to them is the issue of الجزائي والتواب reward and punishments from Allah سبحانه و تعالى so let's talk about the first point of the problem which is connected to الاسماء والحكام their belief of الفاسق the person who's a fast the person who's a who is a fast since they believe their problem with إيمان is what the إيمان is a component لا يتجزأ ولا يتبع they believe إيمان is one thing it's either there or it's missing so if a person comes with you either have taken your إيمان as gone or it's there so no one would say that the إيمان is fully there you will not say that because you don't believe that you do believe it damaged the إيمان here the drinking of the alcohol here it does damage your إيمان they said since you've agreed that it does damage the إيمان we believe that the إيمان is gone أهل السنة say لا the إيمان is still there and this person is a fast so أهل السنة والجماعة they say a term which is مؤمن بإيمان فاسق بكبيرتي he's a a movement based on the إيمان that he has and he's a fast based on the what he's coming with does that make sense that's the first issue the second issue that they problem that they have which is it's connected to the issue about جزائه و التواء rewarding and punishing a person they believe that it's again it's impossible for it to combine in a person reward and punishing that person can't be rewarded and also punished أه so they said for إيمان he's either he's either rewarded و إيمان معاقب or either he's punished make your minds of أهل السنة is this person being rewarded or is this person going to be punished make up your minds so once they built those two doubts and those two foundations on their metham then they forced all of the textual evidences to go in accordance to that false أصل that corrupted foundation and the خوارج here and now if you look at it they were in agreement with the what the معتزلة in the issue of إن فادي الوعيد that if Allah makes a warning in the Quran does he have to fulfill it أه Allah warns anybody who does this I'm going to punish them like that the معتزلة believe Allah will have to fulfill that warning that he made and that threat the خوارج follow them أهل السنة الجماعة believe لا الله has a machi'a that threat and that warning is connected to his will if he wishes he'll forgive you and if he wishes he punishes you because they said look pay attention if a person says to you pay attention because they said if you say that that means you're saying Allah will light when he said he's going to punish us he light and they punish us أهل السنة الجماعة said you missed the whole concept life doesn't fall under a threat it falls it goes under issue of promise what does that mean it means if a person says to you anyone who comes late I'm going to what I'm going to charge them five pounds anyone who comes late or anybody who comes late I will not let them in the classroom and I will not let them listen to the class and guess what you guys came and I looked at you and I said I saw the brother sweating you know sweating in a bucket of water then I said to him no problem shall I stay can you say to him when you broke your promise or what I did is it shows my mercy and my kindness ها are you with me what about if I say anybody who comes early anybody who comes early I will give them five pounds and then a brother does come early and I don't see no sweat on him and I said I'm not going to give you five pounds do you get my point so the أهل السنة divide between what is وعد and what's وعيد وعد are promises and وعيد which are so the أهل السنة جماعة I believe every promise Allah made he fulfills those if he promises he's going to do something good for you he will do it for you he won't break that it will always be done but the وعيد the punishment God makes if you want to say he can uplift it it shows his mercy his kindness his generosity doesn't make sense the خوارد and the معتزلة fall into the not distinguish between وعد and وعيد so they believe وعيد has to be fulfilled that's what the خوارد are saying here right now that God promise that he's going to punish us why is he not going to punish us does that make sense why is he not going to punish us very good also صب أهل السنة و الجماعة I said that even if we say that the وعيد will be done are you there as long as it's done to a group of people doesn't have to be done to everybody who said I'm going to punish every single person صح so as long as Allah does it to a group of Muslims that's one other statement that's said as well we've spoken about the خوارد what they believe about the concept of the مرتكب الكبير and this is very powerful this issue of the مرتكب الكبير is the backbone of the خلافات that keeps coming back regarding this issue of تكفير and that's what we're specifically speaking about it now we're going to go to the second group of the وعدية who are the مرتكب الكبير we're going to go into the next type of the group called the مرتكب الكبير what do they believe regarding the مرتكب الكبير again we're going to break the ruling of the مرتكب الكبير according to them worldly and hereafter are you there the مرتزلة who are deviated group they believe that the مرتكب الكبير the one who does the major sin is between two stages two stations is between what is between what is between two stations and منزيلة بين المنزيلة a station between the two stations so they say فلا يسمى مؤمنة ولا يسمى كافر the person who does the major sin he's in the middle we don't call him مؤمن no do we call him a kafir he's a stage in between good آضي عبد الجبار he's from the greatest أئمة of the مرتزلة he says he says صاحب الكبير له اسم he has a name بين اسمين بين خطوات وحكمون ورولين بين الحكمين بين خطوات لا يقول اسمه اسم الكافري his name is not the name of a kafir ولسمه اسم الإيمان مؤمن and he's also not going to be given the title what مؤمن he's not وإنما يسمى فاسق he's called a fasq وكذلك فلا يقول حكمو حكم الكافري ولا حكم المؤمن كفر لا يعطيهم قائفهم كافر وكفارة وما لا يعطيهم بس ولا أحكاب ألين إيمان الكامل ويصممنا ويقول لباسم اي فاستق هذا ما يقوله هذا هو مجمل في مسمى مرتكب الكاملة عند المعتزلة هذا هو سماري المعتزلة يؤمن في مسألة المسألة ومرتكب الكاملة هذا هو مجلسل كيف يقومون بالمعتزلة في هذا العالم كما قلتنا لا يقومون بالمعتزلة من الإسلام ولم يقومون بالأحكام من المسلمين ولم يقومون بالمعتزلة من أحكام القفار الشيخ الإسلام من بلوتيمة رحمه الله يسرف المعتزلة وافق الخوارج على حؤمن في الأكثر دون الدنيا لم يستحلوا من دمائهم وموالهم مستحلتوا الخوارج لا يساعدوا المعتزلة في أجل الأمر لا يجب أن They'll permit their blood for the person They're silent about the person They won't say anything Are you with me? Does that make sense Brother are you with me? جميل And What about the day of judgment though which we're gonna come to الشيخ الإسلام بلوتيمة يؤمن بالخوارج when it comes to the day of judgment انت ستبقى في المساعدة سأسأل لكم سؤالاً سأريكم أن تعتقد هناك لأنه عندما ترى بعض الناس يستخدمونه من الناس من البداة هذه المساعدة اليوم ترى الكثير من أهل السنة والجماعة يحصل على مميع ماذا هذه المساعدة؟ هل أنا سلفي؟ أو أهل البداة؟ سأسأل لكم صح؟ هل أنا سلفي؟ هل أنا سلفي؟ أو أهل البداة؟ لا أنت فعلت ذلك منزيلة إلى منزيلة في المدينة صح؟ هذه are concepts that people adopt and what's best to use يا أخي is the terms that the سلف الصعبح used this person is an Ahl al-Sunnah this person is a Mubtader this person is a Mubtader are you with me? and a person should stick with using those terms that the these people used and not terms that are coined later very good now let's talk about the when it comes to the the the day of judgment they believe that if the person dies without repenting from it that the day of judgment and he's committed major sins they believe he's going to stay in the hellfire forever with the الشهر لا سوىة أبو المظفر إسفرائيين في معرض حديث مع المعتقدين من يسبقه بعد معتزلي سنوى منما تفق عليه من فضائحهم قولون إن حال الفاسق ملي منزيلة بين المنزيلتين لا هو مؤمن ولا هو كافر وأنه إن خارج من أن دنيا قبل أن يموتها يكون خالدا مخلدا في النار مع جبلة الكفار ولا يجوز لله تعالى أن يغفر له أو يرحمه they said that the person who commits في هذا العالم يقوم بزيلة وعناء في هذا العالم سنقوم بسيارة تقريباً هو لا يصدق بليفاً أو لا يصدق بليفاً ولكن يقول أنه إذا يقوم بسيارة قبل أن يتوباً without repenting سيكون في نهاية خالد المخلد الفيناري مع جملة الكفار سيكون مع الكفار ولا يجوز لله and it is not permissible for Allah أن يغفر له أو يرحمه يعني it's not something Allah will do in forgiving him or having mercy on him جيد الشيخ الإسلامي بلوتيميا رحمه الله يسين وأنكروا شفاعة النبي واضه المعتزلة they denied the intercession for the Ahl al-Kaba'ir the day of judgment they denied that there is no intercession for the criminals and the people who are doing major sins من أمتي وأن يخرج أحد من النار بعد أن تخلها and they don't believe if a person does a major sin he would be able to take it out of the house they say he is alone now he stayed there forever now let's mention the two groups which we just mentioned the خوارج and the معتزلة what is it that they agree upon and what is it that they differ upon what's the things that bring them together and what's the things that they separate on they agree with each other on the following they agree with each other on the following number one they both agree that the person who comes with major sin is no longer a believer they both agree on that number two they also agree that the one who does a major sin will never come out of the house forever and will never come out of the house forever number three they also both agree that the person who comes with major sin will not receive an intercession from the Prophet those are three things they agree upon now what is it that they differ on they differ on four things the fourth thing that they differ on is number one what's the ruling for the one who commits major sin in this world what's the name and the title that we need to give them they agree that they are not believers but what name should we give them the خارجي would say كافح the معتزل he would say لأ منزيلة ميلا منزيلة between the two stations number two they also differ on what the ruling of the person they differ on the ruling of that particular person they partially agree on the ruling and they partially differ on the ruling they agree that he is not a believer but they differ whether this person is a kafir or he's not the خوارج believe what he's a kafir the معتزل believe what no he's in between those two he's not a kafir does that make sense good the third thing that they also differ upon is how should we deal with them in this world the خارجي will deal with you based on the ruling of the كفا to make your blood permissible he will take your woman from you and etc the معتزل they will deal with you in this world as a Muslim they won't they will deal with you as a Muslim they'll do it as Muslim they'll pray with you they'll eat with you last but not least they differ on the type of punishment as well are you there the خوارج they say that you'll be punished for the كفار are you there the level of your punishment is the punishment of the كفار the معتزل I believe now it doesn't reach the level of the كفار the level of the كفار is too high let's make it between so again the punishment has to be in the middle okay there's that level of punishment in the middle for them those are the four things which they differ on إن شاء الله تعالى I will stop here anything which I have said that was wrong إن شاء الله تعالى إن شاء الله تعالى إن شاء الله تعالى