What is the authenticity of the hadith: “Whoever has good certainty and many sins”?

The questioner : I also read, and it seems best if one reads and then comes to you. He said that when it was said to the Messenger (peace and blessings be upon him) that there is a man with good certainty but many sins, and a man who strives in worship but has little certainty, the Messenger (peace and blessings be upon him) replied. The hadith is weak.

The Shaykh : Which hadith did he mention?

The questioner : (Peace and blessings be upon him) said: There is no human being except that he has sins, but whoever has a natural disposition of intellect and a habit of certainty, his sins do not harm him, because whenever he sins, he repents and seeks forgiveness, so his sins are forgiven, and he retains a virtue by which he enters Paradise.

The Shaykh : The written text is clear from its title. The scholars of hadith say that every hadith of the intellect is not authentic; every hadith containing the word “intellect” is not authentic. So, all the knowledge I have in refuting this hadith is that it falls under this rule; otherwise, I have not even heard of it until now. May Allah reward you with good. Is there a hadith that you have that stands in its meaning or implication? Does it negate this hadith, either by confirming its meaning or by negating it in the sense of the preference between certainty and worship? And Allah knows best that the certainty intended here is faith. Or the recording by the affirmative. The virtue of the scholar over the scholar. The hadith is authentic. And of course, with the participation of the Shaykh’s chapter, the repetition of sins and the disapproval. It is possible that there is. Faith and action. How do we conceptualize this now? The distinction between certainty and worship. This hadith, in its entirety, is it not explicit that worship is one thing and certainty is another? How is this conceptualized? I tried to understand that the intended meaning of certainty is faith. Well, does it distinguish between worship and faith? By Allah, it does not distinguish. Does not faith accept increase and decrease? Well, does not faith increase with obedience and decrease with disobedience? Well, is not worship obedience? So, it increases in faith when we seek the time of departure, whether it is increased faith or decreased faith, so the action either increases or multiplies. No, so faith increases and does not decrease. Well. Unless the action is intended as both doing and leaving, yes. But it is an addition, meaning he wants the second part as well. Hmm. And the internet. I think if the first premise is invalid, the other is invalid. Because it means that… what? That it is a story that every person has a sin, why is it that no human exists except that he has sins. Ah, except Yahya (peace be upon him) or as it was said, and the hadith following the intercession is known to everyone. As for going to the prophets, each one mentions a sin. They come to 'Isa (peace be upon him) and ask him for intercession, he says, “Myself, myself,” and does not mention a sin. The Messenger Muhammad (peace and blessings be upon him) testifies, and does not mention a sin. So, the important thing is that all people have sins, but what is the relation of this to the topic of the hadith? First, it distinguishes between certainty and worship, that is it. Then, the reverse distinction, in the end, I told you what I say? The last hadith, and it remains for him a virtue by which he enters. Who is the one for whom it remains? The one with certainty, that is it. So this is a reverse confirmation of the distinction in the premise between certainty and worship, even though certainty does not increase in strength except through worship, because certainty is complete faith. Yes, if we take certainty as faith, then also. There is no possibility other than this. It confirms that Allah, Glorified and Exalted is He, does not forgive that shirk (associating partners with Allah) is committed against Him, and He forgives what is less than that for whom He wills. As long as faith exists, he is within the circle of Allah’s forgiveness and mercy, and this is the virtue by which one may finally enter Paradise, but this speech has no relation to the hadith. In this hadith, there is no relation.