Continuation: There is no distinction between faith and affirmation, but rather the distinction is between faith and knowledge.
Machine translationRead the Arabic original
The Shaykh : There is no god but Allah, there is no god but Allah. Pharaoh, excuse me, Iblis the accursed. We agree that he became a disbeliever after he had been a believer.
The questioner : Yes.
The Shaykh : And I directed a question: after he became a disbeliever, did he remain a believer? I said no, but I said, what remained was his affirmation.
The questioner : Affirmation. I withdrew from that and I say,
The Shaykh : No problem, no problem, I withdrew from that.
The questioner : He was knowing or knowledgeable.
The Shaykh : I withdrew from that.
The questioner : Yes.
The Shaykh : This withdrawal may be for the sake of discussion now, but I hope you will reconsider and study the issue anew. Either your study leads you to remain in your distinction between affirmation and faith, which contradicts the explicit verse in the Qur'an, or you make affirmation the same as faith, and that faith and affirmation are synonymous terms, unlike knowledge. So if we return to the disbelief of Iblis,
The Shaykh : If we return to the disbelief of Iblis, Iblis became a disbeliever, and here is a point: Iblis did not become a disbeliever merely because he opposed the command of Allah.
The questioner : Yes.
The Shaykh : But rather because he was arrogant, by the explicit text of the Noble Qur'an, and he was among the disbelievers. Ah.
The questioner : You have done well.
The Shaykh : So mere opposition and sin, according to all the people of the Sunnah, does not become a cause for declaring someone a disbeliever.
The questioner : Yes.
The Shaykh : But if something is coupled with this sin that indicates disbelief of the heart, even after it was filled with faith, then this faith is overturned and removed because of this disbelief, which is considered doctrinal disbelief or practical disbelief indicating doctrinal disbelief. Yes, the time is up, and I apologize. And my hope for you is that we benefit from your research again on this point, because truly, I am hearing for the first time the distinction between affirmation and faith. I have known since olden times, and praise be to Allah, the distinction between knowledge and faith, and there is no doubt or issue in that. As for the distinction between affirmation and faith in the language of the Qur'an, that is what I know. So we hope you will support us with your assistance.
The questioner : But you understood my intent, and that I want by affirmation the knowledge in the heart, and you,
The Shaykh : Knowledge in the heart. The Jews, when they are described, how is it with their hearts, meaning,
The questioner : With their hearts.
The Shaykh : So then? The problem will not be resolved. They know it with their hearts. Do they believe? You will say no. Do they affirm? I fear you will say yes.
The questioner : I say they know. I stop at the Qur'an.
The Shaykh : I agree with you on this. They know, and the matter is ended. Not everyone who knows is a believer, but everyone who is a believer is certainly knowing.
The questioner : This point is very important. May Allah reward you, because many of the youth believe that you say that no one becomes a disbeliever unless he has lied with his heart. So we now know, with no room for attributing falsehood to your eminence, that you say that knowledge alone is not sufficient, and a man may be a disbeliever and know. And that faith,
The Shaykh : How not? This is explicit in the Qur'an. No, and I say, my brother, there are there, and I said earlier, there are there deeds that indicate the disbelief of the doer, and in this case we declare him a disbeliever. And it occurred to me, while you are listening to me, some useful citations, if Allah wills, to correct you, but I held myself back. I wanted to say, or else what his tongue expresses of his disbelief which is in his heart, and we do not know it, his tongue expresses it, so we declare him a disbeliever by it. This is it. And therefore, we do not stop at this formality and appearance which you pointed out that some accuse us of.
The questioner : So I understood from you now that you say disbelief is by belief, and also by speech, and also by action, like one who mocks the verses of Allah.
The Shaykh : Yes, but I say, by way of clarification, that this action indicates what is in the heart of disbelief. Why was this action disbelief? Because it indicated what is in the heart of disbelief.
The questioner : From denial.
The Shaykh : Yes.
The questioner : Disbelief of denial, or not?
The Shaykh : Denial is something else.
The questioner : This is it. May Allah reward you. This point is of the third degree of importance.
The Shaykh : May Allah reward you and guide your efforts.
The questioner : May Allah reward you. We are still learning from your eminence. And I ask Allah, Mighty and Majestic, to gather us with you in the Gardens of Delight.
The Shaykh : Amen. And I apologize to you.
The questioner : Yes.
The Shaykh : And I directed a question: after he became a disbeliever, did he remain a believer? I said no, but I said, what remained was his affirmation.
The questioner : Affirmation. I withdrew from that and I say,
The Shaykh : No problem, no problem, I withdrew from that.
The questioner : He was knowing or knowledgeable.
The Shaykh : I withdrew from that.
The questioner : Yes.
The Shaykh : This withdrawal may be for the sake of discussion now, but I hope you will reconsider and study the issue anew. Either your study leads you to remain in your distinction between affirmation and faith, which contradicts the explicit verse in the Qur'an, or you make affirmation the same as faith, and that faith and affirmation are synonymous terms, unlike knowledge. So if we return to the disbelief of Iblis,
The Shaykh : If we return to the disbelief of Iblis, Iblis became a disbeliever, and here is a point: Iblis did not become a disbeliever merely because he opposed the command of Allah.
The questioner : Yes.
The Shaykh : But rather because he was arrogant, by the explicit text of the Noble Qur'an, and he was among the disbelievers. Ah.
The questioner : You have done well.
The Shaykh : So mere opposition and sin, according to all the people of the Sunnah, does not become a cause for declaring someone a disbeliever.
The questioner : Yes.
The Shaykh : But if something is coupled with this sin that indicates disbelief of the heart, even after it was filled with faith, then this faith is overturned and removed because of this disbelief, which is considered doctrinal disbelief or practical disbelief indicating doctrinal disbelief. Yes, the time is up, and I apologize. And my hope for you is that we benefit from your research again on this point, because truly, I am hearing for the first time the distinction between affirmation and faith. I have known since olden times, and praise be to Allah, the distinction between knowledge and faith, and there is no doubt or issue in that. As for the distinction between affirmation and faith in the language of the Qur'an, that is what I know. So we hope you will support us with your assistance.
The questioner : But you understood my intent, and that I want by affirmation the knowledge in the heart, and you,
The Shaykh : Knowledge in the heart. The Jews, when they are described,
They know it
يَعْرِفُونَهُThe questioner : With their hearts.
The Shaykh : So then? The problem will not be resolved. They know it with their hearts. Do they believe? You will say no. Do they affirm? I fear you will say yes.
The questioner : I say they know. I stop at the Qur'an.
The Shaykh : I agree with you on this. They know, and the matter is ended. Not everyone who knows is a believer, but everyone who is a believer is certainly knowing.
The questioner : This point is very important. May Allah reward you, because many of the youth believe that you say that no one becomes a disbeliever unless he has lied with his heart. So we now know, with no room for attributing falsehood to your eminence, that you say that knowledge alone is not sufficient, and a man may be a disbeliever and know. And that faith,
The Shaykh : How not? This is explicit in the Qur'an. No, and I say, my brother, there are there, and I said earlier, there are there deeds that indicate the disbelief of the doer, and in this case we declare him a disbeliever. And it occurred to me, while you are listening to me, some useful citations, if Allah wills, to correct you, but I held myself back. I wanted to say, or else what his tongue expresses of his disbelief which is in his heart, and we do not know it, his tongue expresses it, so we declare him a disbeliever by it. This is it. And therefore, we do not stop at this formality and appearance which you pointed out that some accuse us of.
The questioner : So I understood from you now that you say disbelief is by belief, and also by speech, and also by action, like one who mocks the verses of Allah.
The Shaykh : Yes, but I say, by way of clarification, that this action indicates what is in the heart of disbelief. Why was this action disbelief? Because it indicated what is in the heart of disbelief.
The questioner : From denial.
The Shaykh : Yes.
The questioner : Disbelief of denial, or not?
The Shaykh : Denial is something else.
The questioner : This is it. May Allah reward you. This point is of the third degree of importance.
The Shaykh : May Allah reward you and guide your efforts.
The questioner : May Allah reward you. We are still learning from your eminence. And I ask Allah, Mighty and Majestic, to gather us with you in the Gardens of Delight.
The Shaykh : Amen. And I apologize to you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.