Is one considered a disbeliever who deems something permissible simply by committing a sin?
Machine translationRead the Arabic original
The questioner : Does it necessarily follow that when the Prophet (peace and blessings be upon him) ordered the killing of someone for committing a forbidden act, or whatever else, that he had deemed it permissible, and thus he ordered his killing?
The Shaykh : How?
The questioner : Does it necessarily follow that when the Prophet (peace and blessings be upon him) ordered the killing of a person who had committed a sin?
The Shaykh : Allahu Akbar.
The questioner : That by merely committing it, he deemed it permissible, and thus by this deeming it permissible, he became a disbeliever?
The Shaykh : This is also one of their lies, and the hadith ... .
The questioner : The hadith
The Shaykh : The hadith of the woman who committed zina, and he (peace and blessings be upon him) said regarding her even though he established the hadd punishment upon her. This is also one of their lies, and one of their turning away from many texts that contradict their desires.
The questioner : He said
The Shaykh : And so I do not see, my brother, any benefit in mentioning the doubts of these misguides, because this is a matter that has no end.
The questioner : Shall I mention the hadith, O Shaykh?
Al-Halabi : They mention the hadith, O our Shaykh, regarding
The Shaykh : Ah, go ahead.
The questioner : From ... meaning
The Shaykh : Please go ahead.
The questioner : From al-Bara' ibn 'Azib, he said:
The Shaykh : Okay, what is in this?
The questioner : That this text is evidence that whoever the Prophet (peace and blessings be upon him) ordered to be killed for committing this prohibited act, it necessarily follows from this that he deemed it permissible.
The Shaykh : My brother, I understood. What is the evidence for this?
The questioner : That he married, and this is deeming it permissible.
The Shaykh : My brother, we do not differ on the fact that killing a believing soul is deeming it permissible, is it not?
The questioner : Yes.
The Shaykh : Okay, so is he a disbeliever?
The questioner : He is not a disbeliever.
The Shaykh : What is the difference between this and that, as I told you just now? What is the difference between disbelief in an action and disbelief in an action? What is the difference?
The questioner : There is no difference.
The Shaykh : And this is of that, my brother.
The questioner : Yes.
The Shaykh : That is, it is possible for a person to set up probabilities in the texts of the Book and the Sunnah. The Christians, you may know, argue with some texts of the Qur'an for their Trinity and their disbelief. Desires cannot be limited except that we follow the righteous Salaf exactly, and this is the decisive ruling between us and them. Otherwise, they will come to you with every piece of evidence and place a figurative interpretation for it until it aligns with their desires. And so I told you, this is a matter that has no end.
Al-Halabi : That is, it seems our Shaykh intends that the individual doubts do not end.
The Shaykh : They do not end.
The questioner : That is, complete principles.
The Shaykh : ... .
Al-Halabi : That is, all the speech you have mentioned indicates the issue of their distortion, their argumentation, and their abandoning the foundation of faith, and the like. So if there is another principle without elaborating ... .
The Shaykh : Yes, exactly.
Al-Halabi : So this is more worthy of research.
The Shaykh : Without a doubt.
The Shaykh : Oh Allah.
The questioner : Does one who interprets out of negligence and did not intend, we said that he does not become a disbeliever?
The Shaykh : Yes, but he is held accountable.
The questioner : He is held accountable, but he does not become a disbeliever.
The Shaykh : Yes, exactly.
The questioner : The ignorant person who intends disbelief with his ignorance, I think this is the one who is not excused for his ignorance, is it not?
The Shaykh : He intends disbelief.
The questioner : The ignorant person who intended with his ignorance the desire for disbelief, I think this is the one who is not excused for his ignorance?
The Shaykh : Yes, but your assumption is premature.
The questioner : Yes.
The Shaykh : Except after you reflect on the disbelief that this ignorant person intended. Does he know that it is disbelief according to the Shari'ah?
The questioner : He knows, yes.
The Shaykh : Hmm ... with this condition, it is possible.
The questioner : Yes.
The Shaykh : But without the condition, he does not become a disbeliever, and in that case, there is no difference between him and ... your question would be, no offense.
The questioner : Yes.
The Shaykh : It seems purely so, because if he knows that this disbelief is disbelief according to the Shari'ah, he knows, then he and the scholar are the same.
The questioner : Yes.
The Shaykh : How?
The questioner : Does it necessarily follow that when the Prophet (peace and blessings be upon him) ordered the killing of a person who had committed a sin?
The Shaykh : Allahu Akbar.
The questioner : That by merely committing it, he deemed it permissible, and thus by this deeming it permissible, he became a disbeliever?
The Shaykh : This is also one of their lies, and the hadith ... .
The questioner : The hadith
The Shaykh : The hadith of the woman who committed zina, and he (peace and blessings be upon him) said regarding her
She repented a repentance that, if it had been divided among the people of Madinah, would have sufficed them.
لقد تابت توبة لو قسمت على أهل المدينة لوسعتهمThe questioner : He said
The Shaykh : And so I do not see, my brother, any benefit in mentioning the doubts of these misguides, because this is a matter that has no end.
The questioner : Shall I mention the hadith, O Shaykh?
Al-Halabi : They mention the hadith, O our Shaykh, regarding
The Shaykh : Ah, go ahead.
The questioner : From ... meaning
The Shaykh : Please go ahead.
The questioner : From al-Bara' ibn 'Azib, he said:
I met my uncle, Abu Burdah ibn Niyar, with a banner in his hand, and I said, "O uncle, where are you going?" He said, "The Prophet (peace and blessings be upon him) ordered me to go to a man who married his father's wife and kill him."
لقيت عمي أبا بردة بن نيار معه لواء فقلت أي عم أين تريد قال أمرني النبي صلى الله عليه وسلم أن أذهب إلى رجل تزوج بامرأة أبيه فأقتلهThe Shaykh : Okay, what is in this?
The questioner : That this text is evidence that whoever the Prophet (peace and blessings be upon him) ordered to be killed for committing this prohibited act, it necessarily follows from this that he deemed it permissible.
The Shaykh : My brother, I understood. What is the evidence for this?
The questioner : That he married, and this is deeming it permissible.
The Shaykh : My brother, we do not differ on the fact that killing a believing soul is deeming it permissible, is it not?
The questioner : Yes.
The Shaykh : Okay, so is he a disbeliever?
The questioner : He is not a disbeliever.
The Shaykh : What is the difference between this and that, as I told you just now? What is the difference between disbelief in an action and disbelief in an action? What is the difference?
The questioner : There is no difference.
The Shaykh : And this is of that, my brother.
The questioner : Yes.
The Shaykh : That is, it is possible for a person to set up probabilities in the texts of the Book and the Sunnah. The Christians, you may know, argue with some texts of the Qur'an for their Trinity and their disbelief. Desires cannot be limited except that we follow the righteous Salaf exactly, and this is the decisive ruling between us and them. Otherwise, they will come to you with every piece of evidence and place a figurative interpretation for it until it aligns with their desires. And so I told you, this is a matter that has no end.
Al-Halabi : That is, it seems our Shaykh intends that the individual doubts do not end.
The Shaykh : They do not end.
The questioner : That is, complete principles.
The Shaykh : ... .
Al-Halabi : That is, all the speech you have mentioned indicates the issue of their distortion, their argumentation, and their abandoning the foundation of faith, and the like. So if there is another principle without elaborating ... .
The Shaykh : Yes, exactly.
Al-Halabi : So this is more worthy of research.
The Shaykh : Without a doubt.
The Shaykh : Oh Allah.
The questioner : Does one who interprets out of negligence and did not intend, we said that he does not become a disbeliever?
The Shaykh : Yes, but he is held accountable.
The questioner : He is held accountable, but he does not become a disbeliever.
The Shaykh : Yes, exactly.
The questioner : The ignorant person who intends disbelief with his ignorance, I think this is the one who is not excused for his ignorance, is it not?
The Shaykh : He intends disbelief.
The questioner : The ignorant person who intended with his ignorance the desire for disbelief, I think this is the one who is not excused for his ignorance?
The Shaykh : Yes, but your assumption is premature.
The questioner : Yes.
The Shaykh : Except after you reflect on the disbelief that this ignorant person intended. Does he know that it is disbelief according to the Shari'ah?
The questioner : He knows, yes.
The Shaykh : Hmm ... with this condition, it is possible.
The questioner : Yes.
The Shaykh : But without the condition, he does not become a disbeliever, and in that case, there is no difference between him and ... your question would be, no offense.
The questioner : Yes.
The Shaykh : It seems purely so, because if he knows that this disbelief is disbelief according to the Shari'ah, he knows, then he and the scholar are the same.
The questioner : Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.