Is it true that if a person says: "There is no god but Allah" with certainty, he will enter Paradise no matter what he does?

The Shaykh : The questioner says: Is it true that if a person says "There is no god but Allah" with certainty, he will enter Paradise no matter what he does?
Also, this cannot be said to be anything but true; because the Messenger said: , and when it was said to him: "Even if he commits zina and steals?" he said: . The question was repeated to him three times, and he repeated the answer three times, and finally he said: .
So whatever the believer does, provided he has "There is no god but Allah" and its necessary implications, such as "Muhammad is the Messenger of Allah," likewise; then whatever action he commits, he will enter Paradise. But this entry has forms; he may enter Paradise without the Fire touching him with punishment, and that is if he has expiations, for example, or at the very least he falls under the will of Allah (Mighty and Majestic) and His forgiveness, which He explicitly mentioned in His saying: . So the one who said "There is no god but Allah" and died with certainty in it, he did not associate partners with Allah (Mighty and Majestic); so his affair is up to Allah; if He wills, He will punish him, and if He wills, He will forgive him. If He does not forgive him, He will punish him for the evil deeds he committed, but "There is no god but Allah" saves him from eternal abode in the Fire and enters him into Paradise; so entering Paradise means that his destination is Paradise, without fail. But is his destination to Paradise directly from the gathering place to Paradise "transit," or does he enter the Fire and be punished therein according to the sins and transgressions he committed? You have understood the answer.
So if our Lord does not forgive him, He will punish him, but in the end, the testimony saves him. And if Allah wills to forgive him, the mercy of Allah is broader than that. And the Messenger (peace be upon him) pointed to this reality in his saying: , and the authentic hadiths of intercession are explicit in this; because in "Sahih al-Bukhari" there is a hadith in which the Lord of the Worlds says: . So there is no doubt that the one who said "There is no god but Allah" with certainty will enter Paradise, but he must remember this detail: he enters Paradise initially without being punished, or is he punished and then enters? This is up to Allah.

The questioner : He says: "There is no god but Allah" in words only, or with the meaning?

The Shaykh : Oh professor, did you not hear how the question came? Repeat the text: Is it true that if a person says: "There is no god but Allah" with certainty.

The questioner : Okay professor, in a narration I do not remember, one of the Companions asked the Messenger (peace and blessings be upon him) to inform the people about it? He said to him: .

The Shaykh: Yes.

Another questioner: 'Umar.

The questioner : 'Umar, so this indicates that the saying is words only.

Another questioner : ... the meaning, because I know the language ... .

The Shaykh : Yes, what is the meaning of this hadith of 'Umar?

The questioner : When 'Umar ibn al-Khattab said to him: "Inform the people about it?"

The Shaykh : ... the hadith, what am I asking you: what is the meaning?

The questioner : The meaning is that it is words only.

The Shaykh : How is it words only?

The questioner : It means do not inform the people to say: "There is no god but Allah" so that they do not become complacent.

The Shaykh : Yes, words only without believing in it? Who understands this understanding and meaning?
My brother, the hadith of 'Umar, its intended meaning is what follows: What did we explain earlier about the hadith "enter Paradise"? We said: it is permissible that he enters Paradise after being punished, and it is permissible that our Lord forgives him and enters him purely by His mercy. Why are we putting this detail? First, because certainly we have mass-transmitted reports that many of the believing Muslims, by the Lord of the Worlds, enter Paradise and are punished. And from those hadiths is that the Lord of the Worlds takes out of the Fire whoever has in his heart the weight of a mustard seed of faith; so this is a believer and he entered the Fire. the Messenger (peace be upon him) says to you, , , and so on; so all of these have interpretations.
We return to the hadith of 'Umar. When the Messenger (peace be upon him) said to Abu Hurayrah in his story with 'Umar: , so it was among the wisdom of the Lord of the Worlds that among those 'Umar ibn al-Khattab met, or the first one he met; he said to him: "Hey, the Messenger's (peace be upon him) sandals, and he ordered me to do such and such." So 'Umar did not tolerate this thing, and he hit Abu Hurayrah until he fell on his backside, and he started crying, then he turned and ran to the Messenger (peace be upon him), and 'Umar was running after him until they met at the Messenger (peace be upon him). He said to him: "O Messenger of Allah, did you order Abu Hurayrah to say ...?" He said to him: . He said: "O Messenger of Allah, let them work; otherwise they will become complacent." He said: .
The goal of the hadith is that 'Umar noticed that if it is spread generally among all people, meaning the educated and the uneducated, in modern expression: the cultured and the uncultured ... on this saying, meaning the one who confirms faith in it, not just a saying with the tongue, and then they do not perform the religious commands and do not forbid what Allah and His Messenger have forbidden, so the general interpretation would be an inducement for them to leave the action; so what is the relationship? The story is not just a saying without faith, it has a relationship to a saying accompanied by faith, but not accompanied by action. So when the people are informed , they will actually become complacent, as 'Umar said, and they will abandon the action of the religious rulings, as is the reality of most Muslims today; because they do not understand this hadith with a correct understanding, , the poor man does not think that he may enter Paradise and become black charcoal from how much Allah burns him in the Fire.
Yes?

Another questioner : He will enter Paradise ... .

The Shaykh : Excuse me, so he does not think that he will enter the Fire and be punished with a painful punishment; no, he entered Paradise, that's it, meaning with the first of the predecessors. So 'Umar noticed that most people will understand the hadith with a wrong understanding; he said to him: "O Messenger of Allah, let them work; otherwise they will become complacent." He said: . So the hadith of 'Umar does not mean that it is just a saying, and the hadiths in this meaning are mass-transmitted from the Messenger (peace be upon him): in the authentic words. Also, what is the meaning of ? Just as we explained "enter Paradise," Paradise has become two types for us; Paradise with the first of the predecessors, and Paradise after suffering; meaning after punishment. Likewise, the Fire here; is interpreted in two ways, and every type of these people who said it sincerely takes his share from one of the two types.
meaning: the Fire absolutely, this is the interpretation, or the eternal Fire ... there is a difference between two Fires. He forbade the Fire absolutely on him; meaning he will not enter the Fire at all. As for the second meaning, Allah forbade the eternal Fire on him, meaning if he enters the Fire.

The questioner : He will not come out.

The Shaykh : He will not abide in it eternally, this does not negate that he enters the Fire; no. Okay; how is this interpretation?
We say: The people who say "There is no god but Allah," each sincere one from his heart is on levels; some of them have their sincerity in their faith in this testimony very strong, such that this faith drives him to work with what Allah ordered, and to stop from what Allah forbade; so Allah has forbidden his body from the Fire absolutely, as He said in the hadith when a man came to the Messenger (peace be upon him) and said to him: "O Messenger of Allah, do you think that if I pray the five prayers, fast Ramadan, forbid the forbidden, and permit the lawful; will I enter Paradise?" He said: .
The second group in their sincerity to the testimony, so in a narration.

The questioner : Okay; in a narration like this wording or ... ?

The Shaykh : ... it is said Muslim, this.
The intended second group, their sincerity in their faith in this testimony is at the lowest levels of sincerity and faith; so this faith does not drive him to perform the obligatory acts and stay away from the forbidden things. Yes, this one will enter the Fire, but it is not an eternal abode for him, so the testimony saves him as we said earlier.
In summary: The texts of the Shari'ah must be combined with one another so that they are understood correctly and not misunderstood.

The questioner : In your speech, you said that the man who does what Allah has commanded and does not forbid; he does not do what Allah has commanded and does not forbid what Allah has forbidden. If he does not forbid what Allah has forbidden, he commits disbelief, by ... .

The Shaykh : He commits disbelief?

The questioner : If he does not forbid what Allah has forbidden.

The Shaykh : Yes.

The questioner : He commits disbelief.

The Shaykh: No.

The questioner : But if he does not ... .

The Shaykh : No, no, this does not hold up, my brother.

The questioner: Go ahead.

The Shaykh : There is practical prohibition, and there is doctrinal prohibition.

The questioner: Yes.

The Shaykh : We are now speaking about ... .

The questioner : The practical aspect.

The Shaykh : The practical aspect, right? That is, if he does not forbid what Allah has forbidden, what does that mean?

The questioner: No, no.

The Shaykh : He steals and commits zina, and so on. Has he forbidden what Allah has forbidden?

Another questioner : If he says about it: It is haram?

The Shaykh : Now, let us return to the detail that we always explain. We are speaking from the practical side. Practically, his faith in "La ilaha illa Allah" (There is no deity but Allah) and his sincerity in it are so weak that it does not drive him to make lawful what Allah has made lawful and to forbid what Allah has forbidden.

The questioner: Yes.

The Shaykh : But he believes in everything that has come from Allah (Mighty and Majestic).