Completion of the topic (7): Is the agreed-upon summary applied in practice? And is the truth known by men?

The questioner : If this rule was practically applied by you before, then naturally we will not increase, if Allah wills, except in reassurance.

The Shaykh: All right.

The questioner : In the previous research.

The Shaykh : Fine, and if it is not applied, does the truth become invalid?

The questioner: No...

The Shaykh : Bring it so we can see.

The questioner : I mean in ... .

The Shaykh : Do you want to explain to us what follows from it? Because my mind now anticipates that we will know the truth from falsehood.

The questioner: No.

The Shaykh : And this is not from my principles.

The questioner : Nor is it from my principles, if Allah wills.

The Shaykh : I say: It is not from my principles.

The questioner : And neither I nor you ... is that not so?

Another questioner : ... ... .

The Shaykh : Yes, what follows if a person speaks the truth and you see it as truth, but he is shortcoming and not applying it; what follows from that?

The questioner : So...

The Shaykh : Excuse me, I am committed to what we agreed upon, tell me what is required afterwards ... .

The questioner : I understand that I am doubting the entire rule is barren.

The Shaykh : So you know the truth by men!

The questioner : No, if we gather that all the evidence we cited previously was completely overturned, based on that rule that everything in actions does not make its doer a disbeliever unless he considers it permissible and believes in it.

The Shaykh : Yes, so the one who overturned this is this person known by certain descriptions, so if these arguments come from another person, does the reality change?

The questioner : Is every issue presented to someone like you and we see if this rule changes or does not change?

The Shaykh : No, my professor, I have not yet seen what you intend, and I will give you an example to clarify the intent of your words. This is a person and this is a person. I decided the issue in the scientific style you heard, and you, please, admitted that this speech is correct. And this man - also - the same path, the same methodology. This one applies, I do not apply; does the reality change?

The questioner : It does not change.

The Shaykh : So why did you link the issue to my application or my non-application?

The questioner : No, I do not mean the non-application of Professor Muhammad Nasir.

The Shaykh : So...

The questioner : No, I mean the application of the da'wah, not the persons, to this idea that you hold.

The Shaykh : What do you mean?

The questioner: No.

The Shaykh : Who applies the da'wah, professor?

The questioner : No, this da'wah that moves among people.

The Shaykh: Yes.

The questioner : It may be ... .

The Shaykh : Yes.

The questioner : As for this da'wah that moves.

The Shaykh : Who ... the persons?

The questioner : Persons, but ... all the persons ... .

The Shaykh : Is this not permissible?

The questioner : Does the truth multiply?

The Shaykh : The truth does not multiply.

The questioner : Excellent.

The Shaykh : But this is another matter.

The questioner : No, if this rule that we agreed upon with you, then all the texts that were presented to you are brought, and with this rule it changes.

The Shaykh : The texts contradicted the rule, you want to say?

The questioner : The texts that were used as evidence yesterday and the examples - for instance - if with them the rule also changes, and you bring the rule that - for example - I used to adopt ... was my speech understood, I mean?

The Shaykh : Not yet; because you are still linking the issue to a person, linking the issue to the evidence. The evidence are scientific facts that do not accept change or alteration. I mean, if the disbeliever says: There is no god but Allah, or the Muslim says it; then in terms of reality, but that one does not believe in it and this one believes in it; do you link the validity of this testimony to the application of this one who says it?

The questioner: No.

The Shaykh : I am this one who ... now.

The questioner : There is no god but Allah...

The Shaykh : This is my intent, so if we agreed on a reality which may be in terms of clarity and manifestation "There is no god but Allah," and may be below that in ranks and degrees, and you know this, you have certainty and you have predominant suspicion, and between that are degrees that no one knows except Allah, so we agreed on something in which the truth appeared to you, which is that we cooperate to apply it practically, and so on. This is what we agreed upon ... in the rank of suspicion; the predominant suspicion, we want to proceed with it now; because this is truth, and we are obligated ... so your saying that we should see if you are applying what we agreed upon, I do not understand this ... .

The questioner : I - for example - or truly, and I hope I do not apply what I say, after the previous session with the conception that the person was proceeding with ... in the books of so-and-so or so-and-so or so-and-so, whoever it is, so we understood - may Allah bless you - that all of this is the reality ... when I understood this understanding, I had something, which is that if I do not do what you clarified and do not adopt it and do not call people to it; am I an apostate? Is the religion in this way?

The Shaykh : No, this question is not ... apostasy.

The questioner : Am I an apostate?

The Shaykh : You are not an apostate.

The questioner : ... I am an apostate.

The Shaykh : Because we agreed on ... because you are a believer who leaves the action, so you did not become an apostate, but is ... the religion, this question is not your guidance; so you retain it, you were answered on it.

The questioner : No, please go ahead.

The Shaykh : No problem.

The questioner : The second question.

The Shaykh : Is it on that ... ?

The questioner : Is the religion with this understanding?

The Shaykh : And without application, and without application.

The questioner : I mean, I - for example - when I understood your understanding or ... the truth, until now we are still, if Allah wills, about any thing ... standing for the truth.

The Shaykh : That is the suspicion I have of you.

The questioner : May Allah bless you.
And the truth is more worthy to be followed, it is not possible, if Allah wills, to weigh the truth by men.

The Shaykh : Correct.

The questioner : ... If Allah wills.

The Shaykh: All right.

The questioner : I came, I am the one who became ... .

The Shaykh : You adopted this step.

The questioner : You adopted the step ... yesterday ... as a belief.

The Shaykh : That is it, fine.

The questioner : If I do not, if I do not call people to this belief, but if I do not pray and I come and fast every Ramadan, if I do not fast and do not pray and ... and I display "There is no god but Allah," am I ... ?

The Shaykh : As long as your belief is in accordance with the Shari'ah.

The questioner : This understanding has something dangerous following from it.

The Shaykh: Go ahead.

The questioner : ... I will be mistaken ... on this; that in this way there will be no religion.

The Shaykh: Glory be to Allah!

The questioner : Please, this question.

The Shaykh : ... .

The questioner : I am therefore.

The Shaykh : Allow me, I will answer you.

The questioner: Go ahead.

The Shaykh : I do not think you understood from our division of disbelief into practical and creedal, I do not think you understood from us that we bless his disbelief for the one who is called a disbeliever practically.

The questioner : I did not understand.

The Shaykh : Is that not so?

The questioner : No, I did not understand.

The Shaykh: All right.

The questioner : And I will not doubt you, I mean.

The Shaykh : Very good; so when we agreed that there is disbelief less than disbelief, and that if the Muslim wants to be safe before Allah, at least his belief remains sound, but he may be thrown into the Fire for ages.

The questioner: Yes.

The Shaykh : Then that little light in his heart saves him, but does this mean that the Muslim is content for others, let alone himself, to be thrown into the Fire for ages and remain satisfied with this faith that removes the name of apostasy from him, and then he works the ninety-nine? He does not accept this for himself.

The questioner : ... .

The Shaykh : Therefore. Allow me, therefore.

The questioner : ... he does not accept, I accept now.

The Shaykh : Allow me, allow me, complete my speech.
And I exonerate you from accepting it, and I think you are mistaken in what you want to say; I mean, in expression, not in belief. I, whose da'wah and belief Allah knows best, I tell you for twenty or thirty years, this is knowledge with my Lord, so my reality will not make me leave prayer and leave fasting and so on; why? Because I believe that I am sinful if I leave prayer, and if I leave prayer and I believe that prayer is obligatory upon me, and as we researched in the detail there, that I say: Allah will repent for me ... I believe that this is regret, but Satan and Satan, but no; I had strength regarding the strength of faith that what I believed, I verified it, I brought it into the realm of existence and action; therefore Allah saved me not only from creedal disbelief, but also from practical disbelief, and so with all the pillars, and so until I say with some of the da'wah ... our children and our families and our money, and so on. You see, I do not declare myself pure, and I do not declare others pure ... and upon yourself, if you adopt this belief, I tell you: prayer, if you leave it out of laziness, you are not a disbeliever, but you are sinful, and it is feared for you that you will die a disbeliever, as he (peace be upon him) said: and so on. How do you fear this? How do you fear not to act?

The questioner : I am telling you this because I have adopted this position; why?

The Shaykh : Excuse me, you may have adopted this, but please clarify it for me...