The Ruling on Declaring a Disbeliever One to Whom the Argument Has Not Reached
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The questioner:
And if the Shaykh of a person, Abu Ibn Ahmad (may Allah have mercy on him), said that he did not frequently innovate in the graves except in the meeting of Muhammad ibn Habban, or if we do not listen to this prayer that is upon the grave of the mountain, and so on, is there a discussion of the argument? The one that is upon the grave.
The Shaykh:
The Kuwaj that is known, he says, the one that is upon the saying of the Kuwaj, or did he say upon the saying of the King? Yes.
The questioner:
So does the frame buy the conditions that it is established with the Hajj with a screen and a Hara and outside until it opens or enters in the rain in that? Or is it merely that it buys only and reads with it?
The Shaykh:
This was said by other than Shaykh Muhammad; all the Imams say that one is not declared a disbeliever except after the establishment of the argument, and the establishment of the argument means the reaching of the argument in a way that he understands if he wishes to understand. It is not a condition that he understands the argument, but rather the intended meaning is that it reaches him in a way that he would understand if he wished to understand, so the argument has been established against him. Because some people the argument reaches them, and if they wished to understand, they would understand it, but they do not wish to understand; they wish to continue on what they are upon, and they consider that this is from the saying of the strict ones, or from the saying of the Wahhabis, or from the saying that what the people are upon and what the country is upon is the correct, or they have interests that they gain from behind these shrines or the like of that. All of this is not an argument with Allah (Glorified and Exalted is He). So the intended meaning is that the establishment of the argument means the reaching of the argument in a way that he would understand it if he wished to understand, so the argument has been established against him. And the Qur'an now is recited on the ears and is heard by the near and the far in a way that he would understand if he wished to understand, but he does not wish to understand. And likewise, the hadiths of the Messenger (peace and blessings be upon him) have reached the near and the far, and the speech of the verified scholars of knowledge and their writings have spread and reached the people, but they do not wish to change, they do not wish to change from what they are upon, and they do not wish to search for the truth and the correct. So if this is the case, he is not excused, because he is the one who neglected and he is the one who interpreted, yes.
And if the Shaykh of a person, Abu Ibn Ahmad (may Allah have mercy on him), said that he did not frequently innovate in the graves except in the meeting of Muhammad ibn Habban, or if we do not listen to this prayer that is upon the grave of the mountain, and so on, is there a discussion of the argument? The one that is upon the grave.
The Shaykh:
The Kuwaj that is known, he says, the one that is upon the saying of the Kuwaj, or did he say upon the saying of the King? Yes.
The questioner:
So does the frame buy the conditions that it is established with the Hajj with a screen and a Hara and outside until it opens or enters in the rain in that? Or is it merely that it buys only and reads with it?
The Shaykh:
This was said by other than Shaykh Muhammad; all the Imams say that one is not declared a disbeliever except after the establishment of the argument, and the establishment of the argument means the reaching of the argument in a way that he understands if he wishes to understand. It is not a condition that he understands the argument, but rather the intended meaning is that it reaches him in a way that he would understand if he wished to understand, so the argument has been established against him. Because some people the argument reaches them, and if they wished to understand, they would understand it, but they do not wish to understand; they wish to continue on what they are upon, and they consider that this is from the saying of the strict ones, or from the saying of the Wahhabis, or from the saying that what the people are upon and what the country is upon is the correct, or they have interests that they gain from behind these shrines or the like of that. All of this is not an argument with Allah (Glorified and Exalted is He). So the intended meaning is that the establishment of the argument means the reaching of the argument in a way that he would understand it if he wished to understand, so the argument has been established against him. And the Qur'an now is recited on the ears and is heard by the near and the far in a way that he would understand if he wished to understand, but he does not wish to understand. And likewise, the hadiths of the Messenger (peace and blessings be upon him) have reached the near and the far, and the speech of the verified scholars of knowledge and their writings have spread and reached the people, but they do not wish to change, they do not wish to change from what they are upon, and they do not wish to search for the truth and the correct. So if this is the case, he is not excused, because he is the one who neglected and he is the one who interpreted, yes.
Source
الضابط في إقامة الحجة على عباد القبور — alfawzan.live
The Arabic text is a machine transcription of the audio recording.