The Shaykh’s detailed explanation of practical and creedal disbelief, and the clarification of all expressions containing the word “disbelief.”
Machine translationRead the Arabic original
The Shaykh : But I want to conclude this topic, and perhaps the session as well, as it is past ten o’clock as you wish.
The questioner : That pleases us!
The Shaykh : I want to draw your attention; I said earlier: I just want to give an example. Whenever the word “disbelief” passes by you, you must keep in mind the previous distinction: creedal disbelief.
The questioner : And practical disbelief!
The Shaykh : Do you see these two expressions? Creedal disbelief is greater, and practical disbelief is lesser.
The questioner : Creedal disbelief is not...
The Shaykh : Never. This is well known. The important thing is that whenever the word “disbelief” passes by you, you interpret it with these two interpretations: creedal disbelief and practical disbelief. The example I want to give is widespread among people:Riyad as-Salihin 1711 This is not an authentic hadith.
The questioner : No, it is an authentic hadith.
The Shaykh : Do we say: These people who are living in heedlessness, they are negligent, they swear a little...
The questioner : Yes.
The Shaykh : They swear by their honor, they swear by their beards, and perhaps all the beards are shaved so there are no beards. After this, do we say that it is disbelief, meaning apostasy from his religion? Do you remember the distinction? The Muslim knows the saying of the Prophet (peace and blessings be upon him):Sahih al-Bukhari 2679, . 'Umar ibn al-Khattab (may Allah be pleased with him) said: “The Prophet (peace and blessings be upon him) heard me one day swear by my father,” so he said: Sahih al-Bukhari 6646. 'Umar said: “By Allah, I did not swear after that, either intentionally or as a narrator,” meaning he did not narrate it on behalf of another, let alone that he himself would swear without it being from himself. Why? Because this is how the believer is: [Al-Anfal 8:24].
The questioner : He did not swear by other than Allah!
The Shaykh : But, yes?
The questioner : He did not swear by other than Allah, or did he not swear by other than Allah?
The Shaykh : How? How?
The questioner : Did I not swear by other than Allah?
The Shaykh : Yes, “intentionally” means deliberately.
The questioner : Yes, yes.
The Shaykh : Nor as a narrator. The important thing is that the Messenger says:Sunan Abi Dawud 3251Sahih (Al-Albani) and in terms of wording.
The questioner : In wording!
The Shaykh : Two wordings. Yes, be patient, we are giving it as an example. So these who swear by their fathers are like those who do not pray, in that both of them are described by:, Sahih Ibn Hibban 9:19, Riyad as-Salihin 1711. There is no difference. So how is the interpretation? We say, as we said regarding the one who abandons prayer: This one who swears by his father, if he considers it permissible in his heart, and he knows that the Shari'ah has forbidden it, then he is a disbeliever who has apostatized from his religion. And if it is not so, but it is a slip of the tongue as is the reality with many people, we say: This is practical disbelief. Why practical disbelief? It is the action of the disbelievers who do not know the Lord of the Worlds. If they want to swear, they swear by George, Antonios, the priest, the pastor, and so on. The greatest thing for the Muslim is Allah (Blessed and Exalted is He): Sahih al-Bukhari 2679. Without this distinction, the Muslim is lost. Either he becomes extreme, or he becomes one of the Khawarij who declare Muslims disbelievers for committing sins and disobedience. Shirk in the Shari'ah is disbelief, and disbelief is shirk. Everyone who disbelieves has associated partners with Allah, and everyone who associates partners with Allah has disbelieved. And this, our brothers, requires a lecture, and another meeting, if Allah wills.
The questioner : Welcome, may Allah reward you with all good.
The Shaykh : Glory be to You, O Allah, and praise be to You. I bear witness that there is no deity but You. I seek Your forgiveness and I repent to You. But the same jilbabs.
The questioner: Yes.
The Shaykh : They must be lawful jilbabs, meaning: for example,[Al-Ma'idah 5:2].
The questioner: Yes.
The Shaykh : And I avoided contradiction to complete the verse!
The questioner: Yes.
The Shaykh :[Al-Ma'idah 5:2] .
The questioner : Yes, may Allah reward you with good, O Shaykh.
The Shaykh : May Allah preserve you.
The questioner : That pleases us!
The Shaykh : I want to draw your attention; I said earlier: I just want to give an example. Whenever the word “disbelief” passes by you, you must keep in mind the previous distinction: creedal disbelief.
The questioner : And practical disbelief!
The Shaykh : Do you see these two expressions? Creedal disbelief is greater, and practical disbelief is lesser.
The questioner : Creedal disbelief is not...
The Shaykh : Never. This is well known. The important thing is that whenever the word “disbelief” passes by you, you interpret it with these two interpretations: creedal disbelief and practical disbelief. The example I want to give is widespread among people:
He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr
مَن حلف بغير الله فقد كفرThe questioner : No, it is an authentic hadith.
The Shaykh : Do we say: These people who are living in heedlessness, they are negligent, they swear a little...
The questioner : Yes.
The Shaykh : They swear by their honor, they swear by their beards, and perhaps all the beards are shaved so there are no beards. After this, do we say that it is disbelief, meaning apostasy from his religion? Do you remember the distinction? The Muslim knows the saying of the Prophet (peace and blessings be upon him):
Whoever has to take an oath should swear by Allah or remain silent.
مَن كان حالفًا فليحلِفْ بالله أو ليصمتْor let him remain silent
أو ليصمتْto swear by your fathers, so whoever has to take an oath, he should swear by Allah or keep quiet.
لا تحلفوا بآبائكم ، مَن كان حالفًا فليحلِفْ بالله أو ليصمتْrespond to Allah and to the Messenger when he calls you to that which gives you life
اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْThe questioner : He did not swear by other than Allah!
The Shaykh : But, yes?
The questioner : He did not swear by other than Allah, or did he not swear by other than Allah?
The Shaykh : How? How?
The questioner : Did I not swear by other than Allah?
The Shaykh : Yes, “intentionally” means deliberately.
The questioner : Yes, yes.
The Shaykh : Nor as a narrator. The important thing is that the Messenger says:
He who swears by anyone but Allah is polytheist.
مَن حلف بغير الله فقد أشركhas disbelieved
قد كفرThe questioner : In wording!
The Shaykh : Two wordings. Yes, be patient, we are giving it as an example. So these who swear by their fathers are like those who do not pray, in that both of them are described by:
He has committed disbelief
فقد كفرWhoever abandons prayer has committed disbelief
مَن ترك الصلاة فقد كفرHe who swears by anyone or anything other than Allah, has indeed committed an act of Kufr
مَن حلف بغير الله فقد كفرWhoever has to take an oath should swear by Allah or remain silent.
مَن كان حالفًا فليحلِفْ بالله أو ليصمتْThe questioner : Welcome, may Allah reward you with all good.
The Shaykh : Glory be to You, O Allah, and praise be to You. I bear witness that there is no deity but You. I seek Your forgiveness and I repent to You. But the same jilbabs.
The questioner: Yes.
The Shaykh : They must be lawful jilbabs, meaning: for example,
cooperate in righteousness and piety
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىThe questioner: Yes.
The Shaykh : And I avoided contradiction to complete the verse!
The questioner: Yes.
The Shaykh :
but do not cooperate in sin and aggression
وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِThe questioner : Yes, may Allah reward you with good, O Shaykh.
The Shaykh : May Allah preserve you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.