Return to the issue of ruling on the one who formulates and legislates the law.
Machine translationRead the Arabic original
The questioner : ... meaning I am still insistent ... but the disagreement that arose, following our adoption of this standard, is that our ruling on the society that ... .
The Shaykh : ... .
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Is your hair different from the professor's hair?
Another questioner : ... .
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
All right, go ahead and prove that there is no ... .
The questioner : The confusion occurred ... .
The Shaykh : You want to prove that it did not happen ... regarding the society. I am telling you: No, it did happen. You are saying to me: Allow me to speak. Go ahead and speak. You do not want to speak about the confusion; you want to speak now about the claim. Go ahead.
The questioner : A change occurred ... Yes, it occurred.
The Shaykh : So how did it happen?
The questioner : But the change, the change I mean is not ... but in our movement with this society.
The Shaykh : Since it happened, how ... my brother? You oppose the society, now you say ... All praise is to Allah, everything has become change and transformation. There has been a radical transformation that requires ... a transformation of our relationship with the society. How did it not happen? You did not consider that there is no practical disbelief and no creedal disbelief, and you brought four examples, and we clarified that all of these are types of creedal disbelief, not practical disbelief. You brought these examples on the basis of proving that if one does not disbelieve in his heart, he disbelieves by his action, because the evidence you are bringing from the Shaykh's book; all right, you are arguing with it previously ... like this ... he said that ... a lot ... .
The questioner : I am still, when I agree with you in the example ... .
The Shaykh : ... .
The questioner : The issue of the result ... it must be ... as long as it is the same standard, then I am the one who finds it strange. I weigh with the same standard the one who prostrates to the idol in heart and in body, and the one who mocks in heart and in body. But I disagreed with you regarding the ruler who legislates from himself. By the mere act of legislating, I understood that it is in heart and in body, and you did not understand this.
The Shaykh : What is this? What ...?
The questioner : I may build upon it, but.
The Shaykh : My brother, what ...?
The questioner : My brother, I am the one who wants to ask ... why I take with the same standard the same standard that we take, but ... in this aspect.
The Shaykh : ... .
The questioner : That when I came to the need, I said: It is disbelief in heart and in body by his legislation of the Shari'ah. You said: No ... because the issue is delicate for me.
The Shaykh : Yes, I have a religious wisdom: "By their fruits you will know them." What is the outcome of this disagreement that you are now going around and around about, which is superficial? Imagine it has no relation to creed; because we agreed, as we proved last, that you ruled this person as a disbeliever because he said disbelief in his heart. All right, this did not appear to me; so we stop at this point: why did it not appear to you? If you say to me: Why did it not appear to you? I say to you: I am not held accountable ... .
The questioner : ... .
The Shaykh : Allow me a moment.
The questioner : I have a point.
The Shaykh : Allow me a moment.
This is from the formal aspect between you and me, from the aspect of the relationship represented, or the image, or the example with the society ... I will fight like you and more than you, as much as we can ... a philosophical issue; that I, by Allah, am convinced that this example is disbelief in heart ... .
The Shaykh : ... .
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Is your hair different from the professor's hair?
Another questioner : ... .
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
All right, go ahead and prove that there is no ... .
The questioner : The confusion occurred ... .
The Shaykh : You want to prove that it did not happen ... regarding the society. I am telling you: No, it did happen. You are saying to me: Allow me to speak. Go ahead and speak. You do not want to speak about the confusion; you want to speak now about the claim. Go ahead.
The questioner : A change occurred ... Yes, it occurred.
The Shaykh : So how did it happen?
The questioner : But the change, the change I mean is not ... but in our movement with this society.
The Shaykh : Since it happened, how ... my brother? You oppose the society, now you say ... All praise is to Allah, everything has become change and transformation. There has been a radical transformation that requires ... a transformation of our relationship with the society. How did it not happen? You did not consider that there is no practical disbelief and no creedal disbelief, and you brought four examples, and we clarified that all of these are types of creedal disbelief, not practical disbelief. You brought these examples on the basis of proving that if one does not disbelieve in his heart, he disbelieves by his action, because the evidence you are bringing from the Shaykh's book; all right, you are arguing with it previously ... like this ... he said that ... a lot ... .
The questioner : I am still, when I agree with you in the example ... .
The Shaykh : ... .
The questioner : The issue of the result ... it must be ... as long as it is the same standard, then I am the one who finds it strange. I weigh with the same standard the one who prostrates to the idol in heart and in body, and the one who mocks in heart and in body. But I disagreed with you regarding the ruler who legislates from himself. By the mere act of legislating, I understood that it is in heart and in body, and you did not understand this.
The Shaykh : What is this? What ...?
The questioner : I may build upon it, but.
The Shaykh : My brother, what ...?
The questioner : My brother, I am the one who wants to ask ... why I take with the same standard the same standard that we take, but ... in this aspect.
The Shaykh : ... .
The questioner : That when I came to the need, I said: It is disbelief in heart and in body by his legislation of the Shari'ah. You said: No ... because the issue is delicate for me.
The Shaykh : Yes, I have a religious wisdom: "By their fruits you will know them." What is the outcome of this disagreement that you are now going around and around about, which is superficial? Imagine it has no relation to creed; because we agreed, as we proved last, that you ruled this person as a disbeliever because he said disbelief in his heart. All right, this did not appear to me; so we stop at this point: why did it not appear to you? If you say to me: Why did it not appear to you? I say to you: I am not held accountable ... .
The questioner : ... .
The Shaykh : Allow me a moment.
The questioner : I have a point.
The Shaykh : Allow me a moment.
This is from the formal aspect between you and me, from the aspect of the relationship represented, or the image, or the example with the society ... I will fight like you and more than you, as much as we can ... a philosophical issue; that I, by Allah, am convinced that this example is disbelief in heart ... .
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.