Is it said that mocking and ridiculing the religion, or throwing the mushaf in the trash, falls under practical disbelief?
Machine translationRead the Arabic original
The questioner : ... The other hadith: Yes, if it is said that it is from the operations and deeds, and that practical disbelief, absolutely, does not take one out of the religion; even if he committed mocking and ridiculing the name of the religion, or threw the mushaf in a trash can, for example.
The Shaykh : Who says this?
The questioner : I am saying it, I am giving an example.
The Shaykh : How?
The questioner : I am giving an example now and I want the answer to it; so is it said that this ... falls under this practical disbelief?
The Shaykh : Do you know the meaning of practical disbelief and creedal disbelief?
The questioner: Yes.
The Shaykh : The one who targets it.
The questioner : He might say that he is insane and that he ...
The Shaykh : No ... - May Allah be pleased with you -; as long as you want ... be frank, what is the ruling on one who targets the Book of Allah or places his foot on the Book of Allah; is this practical disbelief for you or creedal?
The questioner : It indicates that he is a disbeliever with creedal disbelief.
The Shaykh : There is no need to say that, is it practical disbelief or creedal? The best speech is what is brief and indicative. What prevents you from saying: Creedal disbelief? Why do you ... say: It indicates such and such? The question is clear; is it practical disbelief - in your understanding - or creedal disbelief? The answer: Practical disbelief or creedal disbelief, what is the answer in your view?
The questioner : What I see is that it is practical disbelief, but certainly this is out of the religion; because it indicates that in his creed he is not a believer ... because he is a mushrik (one who associates partners with Allah).
The Shaykh : So you do not know - as it appears to me, and Allah knows best, from your answer; which is your saying that it appears to you to be practical disbelief -; practical disbelief is like practical hypocrisy, and creedal disbelief is like creedal disbelief; what is practical hypocrisy?
The questioner : He does a deed that is correct by lying.
The Shaykh : Okay; so does this make him a disbeliever?
The questioner: No.
The Shaykh : Okay; when does he become a disbeliever?
The questioner : If he believes that it is permissible, for example.
The Shaykh : If what?
The questioner : As if he believes it is permissible or that he displays ... .
The Shaykh : Good; so how does it enter your mind that a believer who believes that this is the Book of Allah, truth and veracity, tramples it with his foot? You only looked at his deed and said: It is practical disbelief, but you did not look at what this deed indicates of what settled in his heart; so do you combine in your mind that a believer in the Book of Allah places his foot on the Book of Allah?
The questioner : Not at all.
The Shaykh : So how did you say: It appears to me that it is practical disbelief?
The questioner : I want to reach this so that I understand this answer.
The Shaykh : It is not permissible for you to say - May Allah bless you - that what appears in it is practical disbelief; because you will soon say: No, rather it is disbelief in itself. This is not appropriate; because debate, research, and discussion say that the believer should be frank with his Muslim brother, and not go around in circles until he reaches the goal ... and so on. So you are one of two people; either you believe that this deed is creedal disbelief that leads to eternal abode in the Fire, or you believe as we say regarding that detail you mentioned, and I do not know if you attended this point. We have two men who leave the prayer, both of them; one believes that this is an obligation (fard) and he is negligent with it, and I ask Allah to guide him and forgive him, and so on. The other says - as some people say among us in your country - : No prayer without purity now ...; so are they equal? No, they are not equal. So you - May Allah bless you - gave one of the worst examples; yet your answer when I asked you was: What appears to me is that it is practical disbelief. You did not look at the deed that indicates what settled in the heart; which is citing the verses of Allah as evidence; so this is not practical disbelief; because practical disbelief is like practical hypocrisy, his practical hypocrisy is not creedal, his creed is severe, unlike creedal hypocrisy. So the hypocrite who is eternally in the Fire displays Islam and prays with the Muslims and reads the Qur'an, and so on, but his heart is full of disbelief, and he is in the lowest depth of the Fire. But the Muslim prays and fasts, but he lies as you said, or promises and does not fulfill, and the like. This is his practical disbelief, not creedal. When does his disbelief become creedal? If he believes that this lying is not forbidden (haram), if he believes that breaking a promise is not forbidden, and so on. What did you come up with?
The questioner : ... .
The Shaykh: Go ahead.
The questioner : The hadith of al-Zubayr:; meaning the same ... is this practical disbelief or creedal? And is entering and exiting from entering the punishment? And did it rise in the man's heart when he brought the fly that it was disbelief in Allah, or did he just do it out of fear?
The Shaykh : This is a question that opens up a field for research, and first: this is not a valid (sahih) hadith.
The questioner : Nor is it mawquf (stopping at a Companion)?
The Shaykh : Of course, nor is it mawquf; because this is from the mawquf reports that occurred before the mission, so it may be from the Isra'iliyyat (Jewish or Christian traditions), so it does not have the ruling of marfu' (traced to the Prophet) like some mawquf hadiths that relate to the Qur'an and the descent of the Qur'an to the lowest heaven, and the like. Second: Even if it were a marfu' and valid hadith, yes, in that case it is clear from the context that he brought the fly out of fear, and Allah says:[An-Nahl 16:106], so if we assume that at that moment he brought the fly to draw near to the idol.
The questioner : Meaning it rose in his heart at that moment.
The Shaykh : Yes, so he is a disbeliever.
The questioner : Okay; if we do not assume this ... and say that he brought it out of fear, so he performed an apparent act of shirk (associating partners with Allah), and his heart was hidden with shirk; so what is his entering the Fire, is it a non-traditional entering?
The Shaykh : No, he does not enter the Fire at all.
The questioner : Okay; how do you say that he entered the Fire?
The Shaykh : Because it was not reported, we return to the narration.
The questioner : No, Shaykh, on the assumption that it is valid now, am I discussing on the assumption that it is valid?
The Shaykh : Valid, but we say: First: We said that the hadith is not valid. But if it were valid and he entered the Fire; it is because he did not stand firm like the three heroes did - for example - Bilal al-Habashi (may Allah be pleased with him), but he was somewhat lenient, and committed this drawing near to the idols, and practically, when he was negligent, he entered the Fire, but the Fire is not the Fire of eternal abode, but rather the Fire of the sinners.
The questioner : Of course, your speech implies that the delay in the act of disbelief and the heart executing with this ... means this is the last word, because the Companions did more than this, he is tortured until it is said ... this is a bodyguard or something ... .
The Shaykh : I do not think among the Companions ... .
The questioner : Even if he was tortured ... okay, there is no ...[An-Nahl 16:106] .
The Shaykh : No problem, we are with the verse.
The questioner : Yes, so it indicates permissibility if he is coerced to this act, so he did it to avert killing from himself, and his heart is on tawhid (the oneness of Allah).
The Shaykh : No problem, this is a rule; and no type of punishment is inflicted? If there is an escape possible there, now I want ... the source of the takhrij (tracing).
The questioner : Imam Ahmad where he said ... .
The Shaykh : Just that?
The questioner : This is what is available.
The Shaykh : Now give us - May Allah bless you - al-Bukhari in al-Riqaq, or before that give us "Musnad Ahmad" three.
The questioner : That if it is said practical disbelief, of course this term was coined by the scholars, so what comes to mind is what is only linked to the deed, and they have every deed, or they will have that creedal disbelief is what touched the creed only, and practical disbelief is what touched the deed, and thus the doubt arises here; that leaving the prayer is a deed; so it is not creed, that mocking the religion is a deed so it is not creed, trampling the mushaf is a deed not creed, we say it would be better if it were said that this is a mere term; and creedal disbelief may also contain a deed.
The Shaykh : 13, bring 13, look there itself. Yes.
The questioner : It says: So if, meaning the summary of this word; that creedal disbelief may be a deed, it is a deed in itself, and the deed ... he intends this in the speech.
The Shaykh : Look, Professor.
The questioner : ... .
The Shaykh: Go ahead.
The questioner : So when some people think that creedal disbelief is what is in the heart only and has no connection to action; here the problem arises. As you say, O Shaykh, and I am conveying the words of those who say it, not my own words; as you say, O Shaykh: "It is not possible to imagine a person who tramples the mushaf with his foot, just as the brother mentioned another example of that: it is not possible for there to be an atom of faith in his heart." Some say: "It is not possible for a believer not to prostrate to Allah in a single prostration." The best that can be said of him... He says: "Does he mean by that that it is not creedal disbelief?"
The Shaykh : They are not equal, for example. But despite all this, I am in your pocket regarding your question. When we ask about this issue, we say: 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 : It reassures me, yes; this statement does not deny that... so the problem arises for some people.
The Shaykh : It is not always denied. This can be the case; because we do not mention the issue to give a lecture on it, but when one asks a question, we answer it. However, comprehending the subject from all angles 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 he has concealed what? Disbelief. While the Muslim prays and fasts, but he lies, promises and does not fulfill... and the like of that. 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 : O Shaykh, I mean the sheikhs here say: "Whoever says: There is no god but Allah, sincerely from his heart, will enter Paradise." Do you imagine that a man who has never prayed a single prayer is possible to say: There is no god but Allah, sincerely from his heart? I mean, can we imagine a state where one says this, or do we not expect that we...?
The Shaykh : No, no, no problem; this which the Messenger of Allah (peace and blessings be upon him) said, "sincerely from his heart, will enter Paradise," is it at the beginning or at the end? I mean, did he enter Paradise without being touched by any torment?
The questioner : There is no specification in the hadith.
The Shaykh : There is none, but we ask. What does it mean? I mean, for example.
The questioner : I say: If he entered Paradise without torment...
The Shaykh : Yes, I mean, whoever extended in this attribute entered Paradise - as they say today - "transit," but whoever whose sincerity in this good word is half, or a third, or so on, as came in the hadith that we were in...:, is this the one the Messenger of Allah (peace and blessings be upon him) intended in the hadith: ? No, this is at the very end of sincerity.
The questioner : Okay; what led you to this interpretation; I mean, directly?
The Shaykh: Of course.
The questioner : Okay; does it mean directly, what led us to it? I mean, preferring one...?
The Shaykh : The other hadiths...
The Shaykh : In the hadith: "Abdullah narrated to us, my father narrated to me, Isma'il ibn Ibrahim narrated to us, Muhammad ibn Ishaq narrated to us, he said: Ubayd Allah ibn al-Mughirah ibn Ma'qib narrated to me, from Sulayman ibn Amr ibn al-'Atwar or...?"
The Shaykh : Yes, yes, but in any case... jump like this so we don't waste time...
The questioner : They say:. It was said: O Messenger of Allah, and what is life? He said: Al-Mustadrak lil-Hakim 49:60. And he said once: .
The Shaykh : This is not the narration of Muslim, we need the narration of Muslim, did you see the page here from 11 to 16.
The questioner : This is 11, which we read the narration from.
The Shaykh: All right.
The questioner : And this is 12.
The Shaykh : What is this faded edition?!
The questioner : ... .
The Shaykh: ... Okay.
The questioner : In the chain: "Abdullah narrated to us, my father narrated to me, Rab'i ibn Ibrahim, Abd al-Rahman ibn Ishaq, Zayd ibn Aslam, Ata' ibn Yasar, Abu Sa'id al-Khudri said: O Messenger of Allah, shall we see our Lord on the Day of Resurrection? He said: Do you have difficulty with the sun when there is no cloud before it?"
The Shaykh : This might be... enough.
The questioner : "So the believers remain, and their hypocrites are between them, and the remnants of the People of the Book, and He reduced them with His hand, so Allah comes to them... and when they cross it, none of you is in a right that he knows to be his right more severe in pleading for his brothers who fell into the Fire than they are. They say: O our Lord, we used to fight together, and we used to perform Hajj together, and we used to perform 'Umrah together, so how did we escape today and they perished? He said: So Allah - Mighty and Majestic - says: Look at whoever has in his heart the weight of a dinar of faith, and take him out. He said: So they are taken out. He said: Then he said: Whoever has in his heart the weight of a qirat of faith, and take him out. He said: So they are taken out. He said: Then he says: Whoever has in his heart the weight of a mustard seed of faith, and take him out. He said: So they are taken out. Then Abu Sa'id said: Between you and me is the Book of Allah."
The Shaykh: Yes.
The questioner : He mentioned the story of the river of the animal...
The Shaykh : To the end, look at this narration = -- ...
Another questioner : Okay, okay --.
The Shaykh : = It does not mention prayer, do you see how?
The questioner: Yes.
The Shaykh : And I noticed that "Sahih Muslim" has Suwayd ibn Sa'id in it and there is talk about it, so now the issue needs precision from us...
The questioner : ... Suwayd ibn Sa'id, this might be anomalous.
The Shaykh : It is possible, so all that remains for us is to review "Sahih al-Bukhari," the chapters on the small matters.
The questioner : Okay; ... "Sahih al-Bukhari".
The Shaykh: All right.
between a man and disbelief and shirk
بين الرجل وبين الكفر والشركThe Shaykh : Who says this?
The questioner : I am saying it, I am giving an example.
The Shaykh : How?
The questioner : I am giving an example now and I want the answer to it; so is it said that this ... falls under this practical disbelief?
The Shaykh : Do you know the meaning of practical disbelief and creedal disbelief?
The questioner: Yes.
The Shaykh : The one who targets it.
The questioner : He might say that he is insane and that he ...
The Shaykh : No ... - May Allah be pleased with you -; as long as you want ... be frank, what is the ruling on one who targets the Book of Allah or places his foot on the Book of Allah; is this practical disbelief for you or creedal?
The questioner : It indicates that he is a disbeliever with creedal disbelief.
The Shaykh : There is no need to say that, is it practical disbelief or creedal? The best speech is what is brief and indicative. What prevents you from saying: Creedal disbelief? Why do you ... say: It indicates such and such? The question is clear; is it practical disbelief - in your understanding - or creedal disbelief? The answer: Practical disbelief or creedal disbelief, what is the answer in your view?
The questioner : What I see is that it is practical disbelief, but certainly this is out of the religion; because it indicates that in his creed he is not a believer ... because he is a mushrik (one who associates partners with Allah).
The Shaykh : So you do not know - as it appears to me, and Allah knows best, from your answer; which is your saying that it appears to you to be practical disbelief -; practical disbelief is like practical hypocrisy, and creedal disbelief is like creedal disbelief; what is practical hypocrisy?
The questioner : He does a deed that is correct by lying.
The Shaykh : Okay; so does this make him a disbeliever?
The questioner: No.
The Shaykh : Okay; when does he become a disbeliever?
The questioner : If he believes that it is permissible, for example.
The Shaykh : If what?
The questioner : As if he believes it is permissible or that he displays ... .
The Shaykh : Good; so how does it enter your mind that a believer who believes that this is the Book of Allah, truth and veracity, tramples it with his foot? You only looked at his deed and said: It is practical disbelief, but you did not look at what this deed indicates of what settled in his heart; so do you combine in your mind that a believer in the Book of Allah places his foot on the Book of Allah?
The questioner : Not at all.
The Shaykh : So how did you say: It appears to me that it is practical disbelief?
The questioner : I want to reach this so that I understand this answer.
The Shaykh : It is not permissible for you to say - May Allah bless you - that what appears in it is practical disbelief; because you will soon say: No, rather it is disbelief in itself. This is not appropriate; because debate, research, and discussion say that the believer should be frank with his Muslim brother, and not go around in circles until he reaches the goal ... and so on. So you are one of two people; either you believe that this deed is creedal disbelief that leads to eternal abode in the Fire, or you believe as we say regarding that detail you mentioned, and I do not know if you attended this point. We have two men who leave the prayer, both of them; one believes that this is an obligation (fard) and he is negligent with it, and I ask Allah to guide him and forgive him, and so on. The other says - as some people say among us in your country - : No prayer without purity now ...; so are they equal? No, they are not equal. So you - May Allah bless you - gave one of the worst examples; yet your answer when I asked you was: What appears to me is that it is practical disbelief. You did not look at the deed that indicates what settled in the heart; which is citing the verses of Allah as evidence; so this is not practical disbelief; because practical disbelief is like practical hypocrisy, his practical hypocrisy is not creedal, his creed is severe, unlike creedal hypocrisy. So the hypocrite who is eternally in the Fire displays Islam and prays with the Muslims and reads the Qur'an, and so on, but his heart is full of disbelief, and he is in the lowest depth of the Fire. But the Muslim prays and fasts, but he lies as you said, or promises and does not fulfill, and the like. This is his practical disbelief, not creedal. When does his disbelief become creedal? If he believes that this lying is not forbidden (haram), if he believes that breaking a promise is not forbidden, and so on. What did you come up with?
The questioner : ... .
The Shaykh: Go ahead.
The questioner : The hadith of al-Zubayr:
Bring it, even if it is a fly, so he brought a fly and it entered the Fire
قرِّب ولو ذبابًا ، فقرِّب ذبابًا فدخل النارThe Shaykh : This is a question that opens up a field for research, and first: this is not a valid (sahih) hadith.
The questioner : Nor is it mawquf (stopping at a Companion)?
The Shaykh : Of course, nor is it mawquf; because this is from the mawquf reports that occurred before the mission, so it may be from the Isra'iliyyat (Jewish or Christian traditions), so it does not have the ruling of marfu' (traced to the Prophet) like some mawquf hadiths that relate to the Qur'an and the descent of the Qur'an to the lowest heaven, and the like. Second: Even if it were a marfu' and valid hadith, yes, in that case it is clear from the context that he brought the fly out of fear, and Allah says:
except for one who is forced [to renounce his religion] while his heart is secure in faith
إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِThe questioner : Meaning it rose in his heart at that moment.
The Shaykh : Yes, so he is a disbeliever.
The questioner : Okay; if we do not assume this ... and say that he brought it out of fear, so he performed an apparent act of shirk (associating partners with Allah), and his heart was hidden with shirk; so what is his entering the Fire, is it a non-traditional entering?
The Shaykh : No, he does not enter the Fire at all.
The questioner : Okay; how do you say that he entered the Fire?
The Shaykh : Because it was not reported, we return to the narration.
The questioner : No, Shaykh, on the assumption that it is valid now, am I discussing on the assumption that it is valid?
The Shaykh : Valid, but we say: First: We said that the hadith is not valid. But if it were valid and he entered the Fire; it is because he did not stand firm like the three heroes did - for example - Bilal al-Habashi (may Allah be pleased with him), but he was somewhat lenient, and committed this drawing near to the idols, and practically, when he was negligent, he entered the Fire, but the Fire is not the Fire of eternal abode, but rather the Fire of the sinners.
The questioner : Of course, your speech implies that the delay in the act of disbelief and the heart executing with this ... means this is the last word, because the Companions did more than this, he is tortured until it is said ... this is a bodyguard or something ... .
The Shaykh : I do not think among the Companions ... .
The questioner : Even if he was tortured ... okay, there is no ...
except for one who is forced [to renounce his religion] while his heart is secure in faith
إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِThe Shaykh : No problem, we are with the verse.
The questioner : Yes, so it indicates permissibility if he is coerced to this act, so he did it to avert killing from himself, and his heart is on tawhid (the oneness of Allah).
The Shaykh : No problem, this is a rule; and no type of punishment is inflicted? If there is an escape possible there, now I want ... the source of the takhrij (tracing).
The questioner : Imam Ahmad where he said ... .
The Shaykh : Just that?
The questioner : This is what is available.
The Shaykh : Now give us - May Allah bless you - al-Bukhari in al-Riqaq, or before that give us "Musnad Ahmad" three.
The questioner : That if it is said practical disbelief, of course this term was coined by the scholars, so what comes to mind is what is only linked to the deed, and they have every deed, or they will have that creedal disbelief is what touched the creed only, and practical disbelief is what touched the deed, and thus the doubt arises here; that leaving the prayer is a deed; so it is not creed, that mocking the religion is a deed so it is not creed, trampling the mushaf is a deed not creed, we say it would be better if it were said that this is a mere term; and creedal disbelief may also contain a deed.
The Shaykh : 13, bring 13, look there itself. Yes.
The questioner : It says: So if, meaning the summary of this word; that creedal disbelief may be a deed, it is a deed in itself, and the deed ... he intends this in the speech.
The Shaykh : Look, Professor.
The questioner : ... .
The Shaykh: Go ahead.
The questioner : So when some people think that creedal disbelief is what is in the heart only and has no connection to action; here the problem arises. As you say, O Shaykh, and I am conveying the words of those who say it, not my own words; as you say, O Shaykh: "It is not possible to imagine a person who tramples the mushaf with his foot, just as the brother mentioned another example of that: it is not possible for there to be an atom of faith in his heart." Some say: "It is not possible for a believer not to prostrate to Allah in a single prostration." The best that can be said of him... He says: "Does he mean by that that it is not creedal disbelief?"
The Shaykh : They are not equal, for example. But despite all this, I am in your pocket regarding your question. When we ask about this issue, we say: 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 : It reassures me, yes; this statement does not deny that... so the problem arises for some people.
The Shaykh : It is not always denied. This can be the case; because we do not mention the issue to give a lecture on it, but when one asks a question, we answer it. However, comprehending the subject from all angles 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 he has concealed what? Disbelief. While the Muslim prays and fasts, but he lies, promises and does not fulfill... and the like of that. 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 : O Shaykh, I mean the sheikhs here say: "Whoever says: There is no god but Allah, sincerely from his heart, will enter Paradise." Do you imagine that a man who has never prayed a single prayer is possible to say: There is no god but Allah, sincerely from his heart? I mean, can we imagine a state where one says this, or do we not expect that we...?
The Shaykh : No, no, no problem; this which the Messenger of Allah (peace and blessings be upon him) said, "sincerely from his heart, will enter Paradise," is it at the beginning or at the end? I mean, did he enter Paradise without being touched by any torment?
The questioner : There is no specification in the hadith.
The Shaykh : There is none, but we ask. What does it mean? I mean, for example.
The questioner : I say: If he entered Paradise without torment...
The Shaykh : Yes, I mean, whoever extended in this attribute entered Paradise - as they say today - "transit," but whoever whose sincerity in this good word is half, or a third, or so on, as came in the hadith that we were in...:
An atom of faith in his heart
في قلبه ذرَّة من إيمانSincerely from his heart
مخلصًا من قلبهThe questioner : Okay; what led you to this interpretation
Whoever says it sincerely will enter Paradise.
مَن قالها مخلصًا دخل الجنةThe Shaykh: Of course.
The questioner : Okay; does it mean directly, what led us to it? I mean, preferring one...?
The Shaykh : The other hadiths...
The Shaykh : In the hadith: "Abdullah narrated to us, my father narrated to me, Isma'il ibn Ibrahim narrated to us, Muhammad ibn Ishaq narrated to us, he said: Ubayd Allah ibn al-Mughirah ibn Ma'qib narrated to me, from Sulayman ibn Amr ibn al-'Atwar or...?"
The Shaykh : Yes, yes, but in any case... jump like this so we don't waste time...
The questioner : They say:
Our Lord, these are servants of Yours who were with us in this world, praying our prayer, paying our zakah, fasting our fast, performing our Hajj, and fighting in our battles, yet we do not see them. He will say: Go to the Fire, and whoever you find among them in it, bring them out. It was said: They will find them seized by the Fire according to their deeds; some are seized by it, some, some, and some are seized up to their necks, and it does not cover their faces. They will extract them from it and cast them into the Water of Life.
أي ربنا ، عبادٌ من عبادك ، كانوا معنا في الدنيا ، يصلُّون صلاتنا ، ويزكُّون زكاتنا ، ويصومون صيامنا ، ويحجُّون حجَّنا ، ويغزون غزونا ، لا نراهم . فيقول : اذهبوا إلى النار ؛ فمن وجدتم فيها منهم فأخرجوه . قال : فيجدونهم قد أخذتهم النار على قدر أعمالهم فمنهم من أخذته ومنهم ، ومنهم ، ومنهم من أخذته إلى عنقه ولم تغشَ الوجوه ، فيستخرجونهم منها ، فيطرحون في ماء الحياةThe bath of the people of Paradise, in which they grow as crops grow.
غسل أهل الجنة ، فينبتون نبات الزرعةIn it, they grow as crops grow in the silt of a flood. Then the prophets will intercede for everyone who testified that there is no god but Allah sincerely, and they will bring them out of it. It was said: Then Allah will show mercy to those remaining in it, and He will not leave in it any servant who has in his heart the weight of a seed of faith.
فيه كما تنبت الزرعة في غثاء كغثاء السَّيل ، ثم يشفع الأنبياء في كل من كان يشهد أن لا إله إلا الله مخلصًا ، فيخرجونهم منها ، قال : ثم يتحنَّن الله برحمته على مَن فيها ، فما يترك فيها عبدًا في قلبه مثقال حبة من إيمانThe Shaykh : This is not the narration of Muslim, we need the narration of Muslim, did you see the page here from 11 to 16.
The questioner : This is 11, which we read the narration from.
The Shaykh: All right.
The questioner : And this is 12.
The Shaykh : What is this faded edition?!
The questioner : ... .
The Shaykh: ... Okay.
The questioner : In the chain: "Abdullah narrated to us, my father narrated to me, Rab'i ibn Ibrahim, Abd al-Rahman ibn Ishaq, Zayd ibn Aslam, Ata' ibn Yasar, Abu Sa'id al-Khudri said: O Messenger of Allah, shall we see our Lord on the Day of Resurrection? He said: Do you have difficulty with the sun when there is no cloud before it?"
The Shaykh : This might be... enough.
The questioner : "So the believers remain, and their hypocrites are between them, and the remnants of the People of the Book, and He reduced them with His hand, so Allah comes to them... and when they cross it, none of you is in a right that he knows to be his right more severe in pleading for his brothers who fell into the Fire than they are. They say: O our Lord, we used to fight together, and we used to perform Hajj together, and we used to perform 'Umrah together, so how did we escape today and they perished? He said: So Allah - Mighty and Majestic - says: Look at whoever has in his heart the weight of a dinar of faith, and take him out. He said: So they are taken out. He said: Then he said: Whoever has in his heart the weight of a qirat of faith, and take him out. He said: So they are taken out. He said: Then he says: Whoever has in his heart the weight of a mustard seed of faith, and take him out. He said: So they are taken out. Then Abu Sa'id said: Between you and me is the Book of Allah."
The Shaykh: Yes.
The questioner : He mentioned the story of the river of the animal...
The Shaykh : To the end, look at this narration = -- ...
Another questioner : Okay, okay --.
The Shaykh : = It does not mention prayer, do you see how?
The questioner: Yes.
The Shaykh : And I noticed that "Sahih Muslim" has Suwayd ibn Sa'id in it and there is talk about it, so now the issue needs precision from us...
The questioner : ... Suwayd ibn Sa'id, this might be anomalous.
The Shaykh : It is possible, so all that remains for us is to review "Sahih al-Bukhari," the chapters on the small matters.
The questioner : Okay; ... "Sahih al-Bukhari".
The Shaykh: All right.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.