Inquiry regarding a text detailing the cases of agreement with the polytheists, based on the meaning of the words of Imam Muhammad ibn 'Abd al-Wahhab.
Machine translationRead the Arabic original
The questioner : But my argument is not intended to establish the proof; rather, I only want to inquire, meaning.
The Shaykh : I am inquiring.
The questioner : ... until ... .
Chapter: As for the issue that arises, which is: "In what case is a man excused for agreeing with the polytheists and showing obedience to them:
Know that showing agreement with the polytheists has three cases:
The first case: That he agrees with them in appearance and in reality, so he submits to them outwardly, and inclines toward them and loves them inwardly; this is a disbeliever who has exited Islam; whether he was coerced into it or not, and he is among those about whom Allah said:[An-Nahl 16:106].
The second case."
The Shaykh : There is a disagreement in this issue? Praise be to Allah, continue.
The questioner : "The second case: That he agrees with them and inclines toward them inwardly while opposing them outwardly; this is also a disbeliever."
The Shaykh : He linked it to the first, and what is... give us the third.
The questioner : "The third case: That he agrees with them outwardly while opposing them inwardly, and this is of two types."
The Shaykh : ... .
The questioner : "That he agrees with them outwardly while opposing them inwardly, and this is of two types:
One is: That he does so because he is under their authority, with them beating and restraining him, and threatening him with death, saying to him: Either you agree with us and show us submission, or we will kill you. In this situation, it is permissible for him to agree with them outwardly while his heart is tranquil with faith, as happened to 'Ammar when Allah the Exalted revealed:[An-Nahl 16:106].
The second type: That he agrees with them outwardly while opposing them inwardly, and he is not under their authority, but rather what drove him to it was either hope for leadership or wealth or attachment to his homeland or family, or fear of what happens to his wealth; in this case, he is an apostate, and his inward dislike for them does not benefit him, and he is among those about whom Allah said:[An-Nahl 16:107]."
So He informed that ignorance or hatred of disbelief did not drive them to it, nor love of the inward, but rather that they had a share of the worldly desires and they preferred it over the religion." This is the meaning of the words of "Muhammad ibn 'Abd al-Wahhab."
The Shaykh : This section is exactly ... .
The questioner : And as for.
The Shaykh: Go ahead.
The questioner : "And as for what many people consider an excuse, it is from the adornment and suggestion of Satan; that is, some of them, when the friends of Satan frighten them with a fear that has no reality, think that it is permissible for them to show agreement with the polytheists and submit to them because of that. And another among them, when Satan adorns a worldly hope for him, imagines that it is permissible for him to agree with the polytheists for that reason. It was made to appear to the ignorant that it is disliked, and the scholars have mentioned the description of coercion."
The Shaykh : ... coerced.
The questioner : Because he is coerced ... .
The Shaykh : Is that it? Good.
The second type of the second section, the second aspect of the second section, this is the current discussion; he did not agree with them in his heart, what does this statement mean? In what it means for the one praying; meaning.
Another questioner : Not considering it permissible.
The Shaykh : Not what?
Another questioner : Not considering it permissible.
The Shaykh : Not considering it permissible in his heart, good.
He agreed with them in action ... this Shaykh ... is that not so?
Another questioner : ... .
The Shaykh : An apostate, good.
What is the evidence for this? Or what is the difference? The first type is an apostate by consensus, and the second type is linked to it, the second aspect of the third section, there is no difference between it and the second section which was linked to the first ...?
The questioner : He said that this is inwardly.
The Shaykh : There is a difference.
The questioner : There is a difference.
The Shaykh : Meaning this is a believer in his heart, but he followed his desire in action contrary to the Shari'ah, where is the evidence for his apostasy?
Another questioner : The evidence.
The Shaykh: Go ahead.
The questioner :[An-Nahl 16:107] ، [An-Nahl 16:108] .
The Shaykh : .
The questioner : .
The Shaykh : ... .
The questioner : ... in the noble verse, I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan,[An-Nahl 16:106].
The Shaykh : His chest was expanded!
The questioner : No, the exception.
The Shaykh : The exception, of course ... we have nothing to do with it, you want for whom his chest was expanded.
The questioner : ... in the same verse, that is the explanation ... because they preferred attachment to the homeland or attachment to the family ... .
The Shaykh : No, but the demonstrative pronoun in the verse refers to whom ...?
The questioner : To those, yes ... .
The Shaykh : Is it this?
The questioner : Why? No.
The Shaykh : That is it.
The questioner : ... .
The Shaykh : This is it, my master; therefore this is not suitable ... .
The questioner : ... .
The Shaykh: Yes.
Another questioner : It is the second aspect ... of the third section, it is the same situation as Hatib ibn ... .
The Shaykh: Yes.
Another questioner : The same situation as his, he was not under the authority of the disbelievers, and he was not ... rather he hoped to save his family who ... .
The Shaykh : ... in the same hadith, he takes a hand.
Another questioner : ... .
The Shaykh: Yes.
Another questioner : ... .
The Shaykh : So this statement, the second aspect of the third section, this is the Shaykh's understanding of the issue, good, but where is his evidence? It is impossible that there exists for this ... and whoever adopts this, if it were the Shaykh himself, we would argue with him as we argued with your Shaykh, and he will bring example number one and example number two and so on, and your place is to wait, every disbelief by which its owner becomes an apostate must be accompanied by a belief, this is impossible, and the verse that the professor brought clearly shows his chest was expanded for disbelief, whereas this is a man who is a believer, but without doubt he followed his desire, and he lived with his disbeliever people and ... and so on; without doubt this is an open sinner and ... becomes an apostate from his religion, but if the mass-transmitted hadiths came that on the Day of Resurrection, one who has a mustard seed of faith in his heart will be brought out of the Fire, this is a believer in all faith, all that is the case is that he commits the prohibitions of Allah - Mighty and Majestic - , where is the witness that this is disbelief in action without the accompaniment of disbelief of the heart ... .
The questioner : ... the general rule is that all the actions that were considered disbelief in actions, in the actions that were considered disbelief, we cannot imagine them except as heart and appearance, the actions that were considered.
The Shaykh : You mean disbelief that is apostasy, meaning.
The questioner : Apostasy, yes.
The Shaykh: Yes.
The questioner : That they cannot be except as heart and appearance.
The Shaykh : Yes, and with that, I want to let you hear an exception to this rule; and this may be greater than ... upon it, sometimes disbelief settles in the heart and yet it is not said: that he is a disbeliever, but this is an exception, if time permits we will discuss it, but this conclusion, yes, is the one ... by which, and it is the one upon which the majority of Muslims are.
The questioner : Meaning, and if a person claims ... that he exerted his effort with his tongue only without belief, then he is a liar, meaning the original ... the exception is - for example - heart and appearance, no matter what he claims ... .
The Shaykh : Look, my brother, now I am telling you ... and in the research and ... and so on, our research is in faith and not in Islam, the Muslim ruler may kill a Muslim for what appeared from him of disbelief, while he is a believer with Allah.
The questioner : Yes, so this is what I want ... .
The Shaykh : I am inquiring.
The questioner : ... until ... .
Chapter: As for the issue that arises, which is: "In what case is a man excused for agreeing with the polytheists and showing obedience to them:
Know that showing agreement with the polytheists has three cases:
The first case: That he agrees with them in appearance and in reality, so he submits to them outwardly, and inclines toward them and loves them inwardly; this is a disbeliever who has exited Islam; whether he was coerced into it or not, and he is among those about whom Allah said:
But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;
وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌThe second case."
The Shaykh : There is a disagreement in this issue? Praise be to Allah, continue.
The questioner : "The second case: That he agrees with them and inclines toward them inwardly while opposing them outwardly; this is also a disbeliever."
The Shaykh : He linked it to the first, and what is... give us the third.
The questioner : "The third case: That he agrees with them outwardly while opposing them inwardly, and this is of two types."
The Shaykh : ... .
The questioner : "That he agrees with them outwardly while opposing them inwardly, and this is of two types:
One is: That he does so because he is under their authority, with them beating and restraining him, and threatening him with death, saying to him: Either you agree with us and show us submission, or we will kill you. In this situation, it is permissible for him to agree with them outwardly while his heart is tranquil with faith, as happened to 'Ammar when Allah the Exalted revealed:
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِThe second type: That he agrees with them outwardly while opposing them inwardly, and he is not under their authority, but rather what drove him to it was either hope for leadership or wealth or attachment to his homeland or family, or fear of what happens to his wealth; in this case, he is an apostate, and his inward dislike for them does not benefit him, and he is among those about whom Allah said:
That is because they preferred the worldly life over the Hereafter and that Allah does not guide the disbelieving people.
ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَSo He informed that ignorance or hatred of disbelief did not drive them to it, nor love of the inward, but rather that they had a share of the worldly desires and they preferred it over the religion." This is the meaning of the words of "Muhammad ibn 'Abd al-Wahhab."
The Shaykh : This section is exactly ... .
The questioner : And as for.
The Shaykh: Go ahead.
The questioner : "And as for what many people consider an excuse, it is from the adornment and suggestion of Satan; that is, some of them, when the friends of Satan frighten them with a fear that has no reality, think that it is permissible for them to show agreement with the polytheists and submit to them because of that. And another among them, when Satan adorns a worldly hope for him, imagines that it is permissible for him to agree with the polytheists for that reason. It was made to appear to the ignorant that it is disliked, and the scholars have mentioned the description of coercion."
The Shaykh : ... coerced.
The questioner : Because he is coerced ... .
The Shaykh : Is that it? Good.
The second type of the second section, the second aspect of the second section, this is the current discussion; he did not agree with them in his heart, what does this statement mean? In what it means for the one praying; meaning.
Another questioner : Not considering it permissible.
The Shaykh : Not what?
Another questioner : Not considering it permissible.
The Shaykh : Not considering it permissible in his heart, good.
He agreed with them in action ... this Shaykh ... is that not so?
Another questioner : ... .
The Shaykh : An apostate, good.
What is the evidence for this? Or what is the difference? The first type is an apostate by consensus, and the second type is linked to it, the second aspect of the third section, there is no difference between it and the second section which was linked to the first ...?
The questioner : He said that this is inwardly.
The Shaykh : There is a difference.
The questioner : There is a difference.
The Shaykh : Meaning this is a believer in his heart, but he followed his desire in action contrary to the Shari'ah, where is the evidence for his apostasy?
Another questioner : The evidence.
The Shaykh: Go ahead.
The questioner :
That is because they preferred the worldly life over the Hereafter
ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِThose are the ones over whose hearts
أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْThe Shaykh :
that
ذَلِكَThe questioner :
Because they
بِأَنَّهُمُThe Shaykh : ... .
The questioner : ... in the noble verse, I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan,
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِThe Shaykh : His chest was expanded!
The questioner : No, the exception.
The Shaykh : The exception, of course ... we have nothing to do with it, you want for whom his chest was expanded.
The questioner : ... in the same verse, that is the explanation ... because they preferred attachment to the homeland or attachment to the family ... .
The Shaykh : No, but the demonstrative pronoun in the verse refers to whom ...?
The questioner : To those, yes ... .
The Shaykh : Is it this?
The questioner : Why? No.
The Shaykh : That is it.
The questioner : ... .
The Shaykh : This is it, my master; therefore this is not suitable ... .
The questioner : ... .
The Shaykh: Yes.
Another questioner : It is the second aspect ... of the third section, it is the same situation as Hatib ibn ... .
The Shaykh: Yes.
Another questioner : The same situation as his, he was not under the authority of the disbelievers, and he was not ... rather he hoped to save his family who ... .
The Shaykh : ... in the same hadith, he takes a hand.
Another questioner : ... .
The Shaykh: Yes.
Another questioner : ... .
The Shaykh : So this statement, the second aspect of the third section, this is the Shaykh's understanding of the issue, good, but where is his evidence? It is impossible that there exists for this ... and whoever adopts this, if it were the Shaykh himself, we would argue with him as we argued with your Shaykh, and he will bring example number one and example number two and so on, and your place is to wait, every disbelief by which its owner becomes an apostate must be accompanied by a belief, this is impossible, and the verse that the professor brought clearly shows his chest was expanded for disbelief, whereas this is a man who is a believer, but without doubt he followed his desire, and he lived with his disbeliever people and ... and so on; without doubt this is an open sinner and ... becomes an apostate from his religion, but if the mass-transmitted hadiths came that on the Day of Resurrection, one who has a mustard seed of faith in his heart will be brought out of the Fire, this is a believer in all faith, all that is the case is that he commits the prohibitions of Allah - Mighty and Majestic - , where is the witness that this is disbelief in action without the accompaniment of disbelief of the heart ... .
The questioner : ... the general rule is that all the actions that were considered disbelief in actions, in the actions that were considered disbelief, we cannot imagine them except as heart and appearance, the actions that were considered.
The Shaykh : You mean disbelief that is apostasy, meaning.
The questioner : Apostasy, yes.
The Shaykh: Yes.
The questioner : That they cannot be except as heart and appearance.
The Shaykh : Yes, and with that, I want to let you hear an exception to this rule; and this may be greater than ... upon it, sometimes disbelief settles in the heart and yet it is not said: that he is a disbeliever, but this is an exception, if time permits we will discuss it, but this conclusion, yes, is the one ... by which, and it is the one upon which the majority of Muslims are.
The questioner : Meaning, and if a person claims ... that he exerted his effort with his tongue only without belief, then he is a liar, meaning the original ... the exception is - for example - heart and appearance, no matter what he claims ... .
The Shaykh : Look, my brother, now I am telling you ... and in the research and ... and so on, our research is in faith and not in Islam, the Muslim ruler may kill a Muslim for what appeared from him of disbelief, while he is a believer with Allah.
The questioner : Yes, so this is what I want ... .
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.