Can it be said that creedal disbelief may also involve action?
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The Shaykh : I do not want the source of the takhrij.
The questioner : Imam Ahmad, al-Bukhari, al-Riqaq, Muslim, Faith.
The Shaykh : Ah, is that how it is?
The questioner : This is what is available.
The Shaykh : Yes, now give us, may Allah reward you, al-Bukhari in al-Riqaq, or before that, give us *Musnad Ahmad*, three.
The questioner : When it is said "practical disbelief," of course, this is a term the scholars have coined. What comes to mind is what is linked only to action, so they consider that creedal disbelief is what affects only belief, and practical disbelief is what affects action. Consequently, the objection arises here: leaving off prayer is an action, so it is not belief; mocking the religion is an action, so it is not belief; trampling the mushaf is an action, so it is not belief. So I say, it would be good if it were stated that this is merely a term, and that creedal disbelief may also involve action.
The Shaykh : Thirteen pages, thirteen. Look, the hadith itself, yes.
The questioner : I say, so if the word is added that creedal disbelief may be action, it is action in itself, and perhaps the brother intended this in his speech.
The Shaykh : To sixteen, seventeen.
The student: He says it is not possible to imagine a person who has faith in his heart.
The Shaykh : Look, Professor.
The questioner : So complete it, Shaykh.
The Shaykh : Please proceed.
The questioner : So when some people think that creedal disbelief is what is in the heart only and has no relation to action, the objection arises here.
The Shaykh : No one says that.
The Shaykh : Yes, so as you say, Shaykh, and I am conveying the statement of the one who says it, not my own.
The Shaykh : Yes.
The questioner : So as you say, Shaykh, it is not possible to imagine a person who tramples the mushaf with his foot, or as the brother mentioned another example of that, it is not possible for him to have an atom of faith in his heart. There are those who say it is not possible for a believer not to prostrate to Allah (Mighty and Majestic) even once, and then be called a believer. They raise the same objection and say: does it occur to you that this is not creedal disbelief?
The Shaykh : They are not equal, for example, but in any case, I am answering your question. When we speak of this issue, we say that every creedal disbelief is practical disbelief, but not the reverse; not every practical disbelief is creedal disbelief. Is this answer clear? Does it reassure you?
The questioner : Does it reassure you? Yes, because this statement is not always mentioned, like this time, so the objection arises for some people.
The Shaykh : It is not always mentioned. This may be the case because we do not mention the issue; we work on it in a lecture, but one person asks a question and we answer it. As for comprehending the subject from all angles, that requires formulating the issue and gathering thought and research on it. But what we believe in the depths of our hearts is: every creedal disbelief is accompanied by practical disbelief, but not every practical disbelief is accompanied by creedal disbelief. And so I brought to the brother the practical hypocrite and the creedal hypocrite. The creedal hypocrite displays prayer and fasting and so on, but they may have concealed what? Disbelief. Whereas the Muslim prays and fasts, but he lies, makes promises and does not fulfill them, betrays if trusted, and so on. So when his action is contrary to his belief, his action is the action of the disbelievers, but his belief is not the belief of the disbelievers. Is that clear?
The questioner : Shaykh, excuse me, the sheikhs here say that whoever says "La ilaha illa Allah" sincerely from his heart will enter Paradise. Do you imagine that a man who never prays at all says "La ilaha illa Allah" sincerely from his heart? I mean, is it possible to imagine a situation where one says this and does not pray, yet is sincere from his heart?
The Shaykh : Excuse me, this is what the Messenger said: "sincerely from his heart, he will enter Paradise." Is that at the beginning or the end? I mean, did he enter Paradise without being touched by any punishment?
The questioner : There is no specification in the hadith.
The Shaykh : There is none, but we ask what it means, for example.
The questioner : Do you mean he entered Paradise without punishment, without being touched by anything of the Fire?
The Shaykh : Yes, whoever is described with this attribute enters Paradise, as they say today, transit, but
If his sincerity in this good word is half, or a third, or so on, as came in the hadith we were in, "an atom of faith in his heart," is this what the Messenger intended in the hadith? No, this is at the end of the limit of sincerity.
The questioner : Well, what led you to this interpretation?Sahih Ibn Hibban 4:75 I mean, directly.
The Shaykh : Of course.
The questioner : Well, this means directly, what led us to it, to preferring one of the two possibilities?
The Shaykh : It is the other hadiths, who.
The questioner : Done, I understood the point.
The questioner : Imam Ahmad, al-Bukhari, al-Riqaq, Muslim, Faith.
The Shaykh : Ah, is that how it is?
The questioner : This is what is available.
The Shaykh : Yes, now give us, may Allah reward you, al-Bukhari in al-Riqaq, or before that, give us *Musnad Ahmad*, three.
The questioner : When it is said "practical disbelief," of course, this is a term the scholars have coined. What comes to mind is what is linked only to action, so they consider that creedal disbelief is what affects only belief, and practical disbelief is what affects action. Consequently, the objection arises here: leaving off prayer is an action, so it is not belief; mocking the religion is an action, so it is not belief; trampling the mushaf is an action, so it is not belief. So I say, it would be good if it were stated that this is merely a term, and that creedal disbelief may also involve action.
The Shaykh : Thirteen pages, thirteen. Look, the hadith itself, yes.
The questioner : I say, so if the word is added that creedal disbelief may be action, it is action in itself, and perhaps the brother intended this in his speech.
The Shaykh : To sixteen, seventeen.
The student: He says it is not possible to imagine a person who has faith in his heart.
The Shaykh : Look, Professor.
The questioner : So complete it, Shaykh.
The Shaykh : Please proceed.
The questioner : So when some people think that creedal disbelief is what is in the heart only and has no relation to action, the objection arises here.
The Shaykh : No one says that.
The Shaykh : Yes, so as you say, Shaykh, and I am conveying the statement of the one who says it, not my own.
The Shaykh : Yes.
The questioner : So as you say, Shaykh, it is not possible to imagine a person who tramples the mushaf with his foot, or as the brother mentioned another example of that, it is not possible for him to have an atom of faith in his heart. There are those who say it is not possible for a believer not to prostrate to Allah (Mighty and Majestic) even once, and then be called a believer. They raise the same objection and say: does it occur to you that this is not creedal disbelief?
The Shaykh : They are not equal, for example, but in any case, I am answering your question. When we speak of this issue, we say that every creedal disbelief is practical disbelief, but not the reverse; not every practical disbelief is creedal disbelief. Is this answer clear? Does it reassure you?
The questioner : Does it reassure you? Yes, because this statement is not always mentioned, like this time, so the objection arises for some people.
The Shaykh : It is not always mentioned. This may be the case because we do not mention the issue; we work on it in a lecture, but one person asks a question and we answer it. As for comprehending the subject from all angles, that requires formulating the issue and gathering thought and research on it. But what we believe in the depths of our hearts is: every creedal disbelief is accompanied by practical disbelief, but not every practical disbelief is accompanied by creedal disbelief. And so I brought to the brother the practical hypocrite and the creedal hypocrite. The creedal hypocrite displays prayer and fasting and so on, but they may have concealed what? Disbelief. Whereas the Muslim prays and fasts, but he lies, makes promises and does not fulfill them, betrays if trusted, and so on. So when his action is contrary to his belief, his action is the action of the disbelievers, but his belief is not the belief of the disbelievers. Is that clear?
The questioner : Shaykh, excuse me, the sheikhs here say that whoever says "La ilaha illa Allah" sincerely from his heart will enter Paradise. Do you imagine that a man who never prays at all says "La ilaha illa Allah" sincerely from his heart? I mean, is it possible to imagine a situation where one says this and does not pray, yet is sincere from his heart?
The Shaykh : Excuse me, this is what the Messenger said: "sincerely from his heart, he will enter Paradise." Is that at the beginning or the end? I mean, did he enter Paradise without being touched by any punishment?
The questioner : There is no specification in the hadith.
The Shaykh : There is none, but we ask what it means, for example.
The questioner : Do you mean he entered Paradise without punishment, without being touched by anything of the Fire?
The Shaykh : Yes, whoever is described with this attribute enters Paradise, as they say today, transit, but
If his sincerity in this good word is half, or a third, or so on, as came in the hadith we were in, "an atom of faith in his heart," is this what the Messenger intended in the hadith
Sincerely from his heart.
مخلصا من قلبهThe questioner : Well, what led you to this interpretation?
Whoever says "La ilaha illa Allah" sincerely from his heart will enter Paradise
من قال لا إله إلا الله مخلصا من قلبه دخل الجنةThe Shaykh : Of course.
The questioner : Well, this means directly, what led us to it, to preferring one of the two possibilities?
The Shaykh : It is the other hadiths, who.
The questioner : Done, I understood the point.