The Shaykh’s explanation that the people of the Sunnah act according to all the texts, both the general and the specific, unlike the people of innovation.

The Shaykh : He said, "His punishment has been lightened, and he is the lightest of the people of the Fire in punishment, yet his brain boils in his sandals from the severity of the punishment. The important point is that his punishment was lightened, and our Lord says: So this is a general text and this is a specific text. There is no obstacle to accepting this, as long as it has been established for this rule. Ignorance of this rule misleads many people, both in the past and the present. For example, the Khawarij, who were misguided in many matters of belief and legal branches, why? Because they relied on general texts and rejected the specific texts. And one of the rules of the scholars is to reconcile the general text with the specific text. Now, what we are addressing... from a general perspective, is those who associated partners with Allah, disbelieved, rebelled, and transgressed, and to whom the call did not reach. What is their ruling with Allah? Are they in the Fire? Is their sin forgiven? The answer is yes; these people are not included in the punishment that is the recompense for the disbelievers who are eternally in the Fire. Rather, they have another treatment in the expanses of the Day of Resurrection. They are commanded to obey the Messenger there, so whoever obeys enters Paradise, and whoever disobeys enters the Fire. These are the ones who entered Paradise, included in the generality of the saying of Allah the Exalted: So it is not permissible for us to take this generality in its full scope and absoluteness. And I am going to enter into the topic of answering this question from a door that perhaps everyone can understand, so that we may realize something that perhaps some people do not realize. So if we reach this reality that Allah does not forgive that anyone associates partners with Him, what happened to this verse? Did it remain in its generality, or did something enter it of specification? Something entered it of specification: He does not forgive that anyone associates partners with Him, except if the association with Him was without the arrival of the call. So the verse is not in the absoluteness and comprehensiveness that comes to mind. If this is clear and apparent, and it is so by the permission of Allah. We now move to the story of this man who willed his children to that will, which I believe is the strangest will we have learned of in this world: that when he died, they should burn him. And why? He said, "Because I am a sinner with my Lord, and if Allah were to overpower me, He would punish me with severe punishment." So he was now between two contradictory beliefs, the most extreme contradiction. He believed that he was a disobedient sinner, and he was so, and he believed that Allah the Exalted, if He punished him, was just. But he wanted to escape from this punishment, so he fell into misguidance. He willed that they burn him with fire, and that they put half of his ashes in the wind and half of his ashes in the sea. Why? To confuse his Lord. He claimed, "Ah," and forgot the saying of Allah the Exalted: I think this man was in a moment of extreme distress, and his mind and consciousness were veiled from the truth he believed in. Everyone who believes that he is disobedient to his Lord, and that his Lord the Exalted, if He punishes him, is just with him, is overcome by this misguidance out of fear of his Lord. And the proof is that when his Lord revived him and said to his particles scattered in the raging wind and the surging sea, "Be so-and-so," he became a sound human being. He said to him, "So-and-so, what compelled you to do that?" He said, "Your fear." So he was a believer in Allah, but I was afraid of You. His fear... He inspired him to act on this unjust will, so Allah knew what was in his heart. He said to him, "I have forgiven you." So this type of disbelief is not the disbelief that is entrenched in the soul, but rather the disbelief that occurs due to a psychological state, and it is very clear in this incident. So there is no problem, and praise be to Allah, in this authentic hadith. As for those who rush and understand the texts of the Shari'ah by their general words without carefully examining their specific meanings, they strike the texts of the Shari'ah against each other. They tell you, "This hadith is not authentic, even if al-Bukhari and Muslim narrated it." We know some of our brothers had this boldness: that this hadith is not authentic, even if al-Bukhari and Muslim narrated it. Is that so, O Hasan? Say what is good. Yes. The point is that it is always and absolutely necessary, when an authentic hadith comes to us, to be cautious and verify. This is an authentic hadith. Yes, an authentic hadith, on the head and eye. How do we reconcile this hadith with the verse? You may not be able to reconcile it with the people of knowledge, either because you have been deprived of them or you have deprived yourselves of them. This is possible, and that is possible. So that we do not wrong people, we then stand and believe that this verse and this hadith are authentic, and the reconciliation between them is known best by Allah. But we do not rush to strike the hadith with the verse, or the opposite, God forbid, strike the verse with the hadith. This is not the way of the believers. And the Lord of the worlds says: .