What is the meaning of the hadith: “Whoever says there is no god but Allah and disavows what is worshipped other than Allah, his wealth and his blood are inviolable, and his account is with Allah”?
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The questioner : ... This is an important question. In the noble hadith, the Prophet (peace and blessings be upon him) said: Sahih Muslim 23a
The Shaykh : Yes, exactly.
The questioner : So if a person says there is no god but Allah, but he has not disavowed what is worshipped other than Allah, whether out of ignorance or stubbornness, do we rule that he is a Muslim and a believer, or not?
The Shaykh : Do you know that Islam is faith, or is Islam other than faith?
The questioner : The intended meaning is Islam.
The Shaykh : It is not permissible for you to be taught the answer, and then you become a cheater, like the one who is taught by the second person in the exam; he fails.
The questioner : I was mistaken regarding the issue of Ibn Taymiyyah. Regarding the matter, excuse me, I noticed that the Shi'ah condition the validity of divorce by the presence of two witnesses at the time of pronouncing it. This is what Ibn Taymiyyah said, and this is their error; among them, some contradict them.
Another questioner : The Shaykh : He is resting now.
The questioner : The people of Sham are waiting for your answer. When the Prophet (peace and blessings be upon him) said:Sahih Muslim 23a
The Shaykh : Yes, exactly.
The questioner : So a person says: There is no god but Allah. But he has not disavowed what is worshipped other than Allah.
The Shaykh : Yes, exactly.
The questioner : Meaning he said: Help me, O Messenger of Allah.
The Shaykh : Yes, exactly.
The questioner : So this person said, if a person says: Help me, O Messenger of Allah, there is nothing wrong with it, and his call for aid is interpreted as intercession.
The Shaykh : Yes, exactly.
The questioner : Just as the polytheists said, and Allah the Exalted says:
The Shaykh : You want to be taught the answer.
The questioner : No, of course I will not do that. There is no teaching, yes.
The Shaykh : I will not do that.
The questioner : The saying of Allah the Exalted:
The Shaykh : ... .
The questioner : Okay...
The Shaykh : He just comes to his turn to teach his own situation.
The questioner : Yes, Allah the Exalted says:[Yunus 10:18].
The Shaykh : We do not want to get into this.
The questioner :[Yunus 10:18]
The Shaykh : Because there is no disagreement among us. Also, you want to be taught the answer.
The questioner : There is no time, because the question ... .
The Shaykh : May Allah reward you with good. Do you know, is there a difference between Islam and faith, or is there no difference?
The questioner : I know that there is a hadith.
The Shaykh : No, no, no, do not deviate from the question. We have tested people, and it has been more than fifty years for us.
The questioner: May Allah bless you.
The Shaykh : The best speech is what is brief and instructive. Do you know, is there a difference between Islam and faith, or not?
The questioner : There is no difference.
The Shaykh : Okay, do you know, is there a difference or not? It is a matter of ... your creation, I mean.
The questioner : Sometimes faith comes to mean Islam in some hadiths, and sometimes it comes to mean another meaning, as in the hadith of ... .
The Shaykh : No, I do not want a hadith.
The questioner : In a hadith.
The Shaykh : I do not want a hadith. You say “as in the hadith.” My brother, discussion has a style, or styles. When you meet a person with whom you differ, and you make a claim that requires evidence, you answer with the evidence. But if the one you are discussing with relieves you of the need for evidence, do not trouble yourself. Did you see? Is there a difference between Islam and faith, or is there no difference?
The questioner : Sometimes there is a difference, and sometimes there is no difference?
The Shaykh : When is there a difference, and when is there no difference?
The questioner : When the meaning is faith, which has three meanings, and in one meaning it comes to mean Islam ... .
The Shaykh : No, no, no, now you have entered a second topic. Three meanings. I am asking you when there is a difference. Why is there a difference one time and no difference another time?
The questioner : When the intended faith is the faith of the heart, it is different from its meaning, so there is a difference, meaning[Al-Hujurat 49:14]
The Shaykh : Ha, he will answer with a verse too. These scholars, O Abu 'Abdullah, in the lecture, he sits and talks for a quarter of an hour, half an hour, an hour, two hours, and so on, and the implication is “O earth, be firm, no one is upon you,” but we take and give, my brother.
The questioner : He said it like this.
The Shaykh : No, it is not like that. You go back to providing evidence, even though I told you, and you excused your companion by saying do not bring evidence because time is short. And now you have returned to what I forbade and brought evidence. Why? Tell me when is faith.
The questioner : I want to tell you something I do not know how to say except through the Prophetic hadith ... .
The Shaykh : Amazing, by Allah!!
The questioner : The delegation of Abd al-Qays.
The Shaykh : Glory be to Allah! You do not know how to say that the hadith in your heart indicates that there is a difference between faith and Islam, except that you answer with the hadith ... .
The questioner : Okay, there is a difference.
The Shaykh : Not okay. A question is directed to you. It is not okay.
The questioner : ... .
The Shaykh : A question is being directed to you. You say okay, not okay? Give an answer that will be okay.
The questioner : I gave the answer.
The Shaykh : What is it?
The questioner : There is a difference between faith and Islam.
The Shaykh : I believe there is a difference, but when is the difference? When is there a difference? You started to come, but you got lost because you occupied yourself with providing evidence. You said that faith is related to the heart. Okay, continue, let us see?
The questioner : And sometimes faith means Islam itself, according to the Prophetic hadiths.
The Shaykh : And what is the first one?
The questioner : It is the faith of the heart, other than Islam, which is ... .
The Shaykh : So what is Islam, then? Show us? What is faith and what is Islam?
The questioner : Islam is practical faith. Practical faith is Islam ... .
The Shaykh : ... Here the mistake appears.
The questioner : Why?
The Shaykh : Was the Islam of the hypocrites practical faith?
The questioner : I mean ... .
The Shaykh : A question and its answer is yes or no. That is how understanding happens.
The questioner : You are putting me in a very tight spot. I want to express the thing I want to say.
The Shaykh : May Allah guide you. And I do not prevent you from expressing what you want, but I am telling you the shortest way. Time is short, and you admit it. Give me an answer by the shortest way without providing evidence, may Allah forgive you?
The questioner : In this way and this style ... a lot.
The Shaykh : For you, my brother, what has trapped you? I am telling you the best speech is what is brief and instructive ... .
The questioner : When the Bedouins ... .
The Shaykh : Do not answer with the story of the Bedouins. Give me the summary. Were these hypocrites Muslims or not?
The questioner : Muslims.
The Shaykh : Okay, but does their Islam match their faith?
The questioner: No.
The Shaykh : This contradicts what I said.
The questioner : How does it contradict what I said?
The Shaykh : How is it? Think a little. What do you say? Did you clarify what the difference is between Islam and faith?
The questioner : Okay, why when he said to the delegation of Abd al-Qays ... .
The Shaykh : A question for a question. It does not work, my brother. May Allah guide you. I am saying clarify. Say yes, say no. Do not go back to asking. I will tell you something and you will say, I ask you, is it correct? You say correct. That is how I also want you to be with me. Islam is acting upon Islam outwardly. Outwardly, Islam is submission to the rulings of the Shari'ah outwardly. Faith is believing in this Islam inwardly. So the Muslim may be a believer, and he may be a disbeliever. And this is the characteristic of the hypocrites.
The questioner: Correct.
The Shaykh : I see now. You say correct.
The questioner : Major hypocrisy ... .
The Shaykh : I am not asking you about major hypocrisy or minor hypocrisy. Is this detail correct or not?
The questioner: Correct.
The Shaykh : This is what we want from you. Have I trapped myself in it now?
The questioner : No, but if I want to speak the idea I want to say, you did not allow me ... .
The Shaykh : No, the idea you are saying, I said that at that time you would give a lecture for half an hour or an hour. But you are not a lecturer now. You are a C, you have the potential of a C. Welcome. If you do not have the potential, this is a second research. I tell you, please, give a lecture and it will be recorded.
The questioner : I do not want to give a lecture. Abu Sulayman also came ... .
The Shaykh : My brother, I am telling you, suppose he said he does not want to give a lecture, and you believed him. I am giving you an example, may Allah guide you. That you do not have the potential to give an answer to every question in the briefest phrase. We tell you, please, give a lecture. You come back and say I do not want to give a lecture.
The questioner : I also ask you a question that requires an answer in the briefest phrase. You have become the one asking us questions. We ask you: if a person says there is no god but Allah and continues to call upon her ... , does he enter Islam and become a Muslim, a monotheist, accepted by Allah, or is he still upon disbelief?
The Shaykh : I directed the question in order to return to this topic ... .
The questioner : By Allah, you ... .
The Shaykh : Why is it long, me or you?
The questioner : By Allah, you.
The Shaykh: May Allah forgive you.
The questioner : We asked questions ... .
The Shaykh : I did not ask you questions. I asked you one question and you did not answer it.
The questioner : I withdraw from the argument.
The Shaykh : Praise be to Allah, and we end the session. And Glory be to You, O Allah, and praise be to You.
The questioner : We did not get the answer ... .
The Shaykh : The man withdraws. He says.
The questioner : Excuse me, he is withdrawing, but I did not take my answer.
The Shaykh : Your answer is to distinguish between Islam and faith. These people you described are not believers.
The questioner : They are not believers.
The Shaykh : They are not believers, but as long as these people testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and they pray and fast, if they commit an act that is disbelief itself, then we enter a second topic, which is: does every person who falls into disbelief have disbelief attributed to them, or not? What is your opinion? I want the answer only in the way I approve of, not in the way your companion lectures, saying a word and covering it up, and then you blame me. Blame yourselves.
The questioner: Okay
The Shaykh : I am asking a question. I say: not every person who falls into disbelief has disbelief attributed to them. What do you think? Is it correct or not? If you say it is correct, I will proceed with my speech. If you say it is not correct, I will have to stop here, because we need to build upon it, like building a house or a tower, and it is not permissible to build upon words that are not understood, because the result will also be not understood.
The questioner : So, the one who falls into disbelief has disbelief attributed to him, and the one who does not fall into disbelief does not.
The Shaykh : I asked a question: does every person who falls into disbelief have disbelief attributed to them? Either you say yes or you say no.
The questioner : Okay, I say yes.
The Shaykh : You say it as you please?
The questioner : No, it is not as I please.
The Shaykh : What is the evidence?
The questioner : Considering that the one who falls into disbelief is...
The Shaykh : Look, there is no need for evidence here, but here we ask for evidence. You say "considering."
The questioner : Yes, I will tell you the evidence.
The Shaykh : Bring the evidence without saying "considering." What is the evidence? What is the evidence you will bring based on?
The questioner : Evidence that the one who falls into disbelief...
The Shaykh : Yes.
The questioner : So it is the disbelief in which he fell, is it not?
The Shaykh : No, it is not so. May Allah guide you.
The questioner : What?
The Shaykh : Not every person who falls into disbelief has disbelief attributed to him, meaning not every person who falls into disbelief is declared by the Shari'ah to be a disbeliever who will remain in the Fire forever. That is the meaning of the phrase. If the phrase is like this, did it not pass through you? We dismissed it three times, good? And we return to speaking in words that everyone understands. Not every person who falls into disbelief, it is permissible for us to rule that he is an apostate and will remain in the Fire forever. Do you say yes or no? Is my phrase clear now?
The questioner : It is clear, yes.
The Shaykh: Okay, what is your opinion?
The questioner : Okay, let us say no.
The Shaykh : Yes.
The questioner : Let us say no, meaning that he did not fall into disbelief, and disbelief was not attributed to him.
The Shaykh : My brother, may Allah guide you. The issue is not an issue of warning; the issue is an issue of creed. We want to build upon it. It is not that we say such and such fell into disbelief or did not fall into disbelief. I want your creed, the one upon which you began speaking in this hadith.
The questioner : Okay, can you put the question to me in another way?
The Shaykh : No, more than this, simpler than this. Not every person who falls into disbelief do we rule that he has apostatized from his religion. This is a third way. Is it like that or do we want the fourth?
The questioner : No, I agree with you.
The Shaykh : Okay, what do you think? Is this statement correct or not?
The questioner : I do not know.
The Shaykh : Okay, may Allah reward you with good. Therefore, it is recommended that we learn...
The questioner : Teach me that now.
The Shaykh : No problem, it is now such and such o'clock and there is no time.
The questioner : Good, if Allah wills.
The Shaykh : Learning has its circumstances and its times. Only, my professor, the one who wants to learn should not raise the banner of opposition and the banner of declaring people disbelievers, while he still has issues between him and his Lord that are not clear to him, and he does not know Allah's ruling regarding this person. For example, now, of the simplest things, even if it is not completed in your mind, you are busy with: are the people of the period of ignorance disbelievers or not?
The questioner : The people of the period of ignorance, of course, are disbelievers?
The Shaykh : Disbelievers, remaining in the Fire forever?
The questioner : I do not know.
The Shaykh : You do not know. Come, Glory be to You and praise be to You. I seek Your forgiveness and I repent to You.
The questioner : May Allah reward you, Shaykh.
The Shaykh : Welcome.
He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.
من قال لا إله إلا الله وكفر بما يعبد من دون الله ، فقد حرم ماله ودمه وحسابه على الله عز وجلThe Shaykh : Yes, exactly.
The questioner : So if a person says there is no god but Allah, but he has not disavowed what is worshipped other than Allah, whether out of ignorance or stubbornness, do we rule that he is a Muslim and a believer, or not?
The Shaykh : Do you know that Islam is faith, or is Islam other than faith?
The questioner : The intended meaning is Islam.
The Shaykh : It is not permissible for you to be taught the answer, and then you become a cheater, like the one who is taught by the second person in the exam; he fails.
The questioner : I was mistaken regarding the issue of Ibn Taymiyyah. Regarding the matter, excuse me, I noticed that the Shi'ah condition the validity of divorce by the presence of two witnesses at the time of pronouncing it. This is what Ibn Taymiyyah said, and this is their error; among them, some contradict them.
Another questioner : The Shaykh : He is resting now.
The questioner : The people of Sham are waiting for your answer. When the Prophet (peace and blessings be upon him) said:
He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.
من قال لا إله إلا الله ، وكفر بما يعبد من دون الله فقد حرم ماله ودمه وحسابه على الله عز وجلThe Shaykh : Yes, exactly.
The questioner : So a person says: There is no god but Allah. But he has not disavowed what is worshipped other than Allah.
The Shaykh : Yes, exactly.
The questioner : Meaning he said: Help me, O Messenger of Allah.
The Shaykh : Yes, exactly.
The questioner : So this person said, if a person says: Help me, O Messenger of Allah, there is nothing wrong with it, and his call for aid is interpreted as intercession.
The Shaykh : Yes, exactly.
The questioner : Just as the polytheists said, and Allah the Exalted says:
The Shaykh : You want to be taught the answer.
The questioner : No, of course I will not do that. There is no teaching, yes.
The Shaykh : I will not do that.
The questioner : The saying of Allah the Exalted:
The Shaykh : ... .
The questioner : Okay...
The Shaykh : He just comes to his turn to teach his own situation.
The questioner : Yes, Allah the Exalted says:
And they worship other than Allah that which neither harms them nor benefits them
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ ...The Shaykh : We do not want to get into this.
The questioner :
and they say, "These are our intercessors with Allah
وَيَقُولُونَ هَؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِThe Shaykh : Because there is no disagreement among us. Also, you want to be taught the answer.
The questioner : There is no time, because the question ... .
The Shaykh : May Allah reward you with good. Do you know, is there a difference between Islam and faith, or is there no difference?
The questioner : I know that there is a hadith.
The Shaykh : No, no, no, do not deviate from the question. We have tested people, and it has been more than fifty years for us.
The questioner: May Allah bless you.
The Shaykh : The best speech is what is brief and instructive. Do you know, is there a difference between Islam and faith, or not?
The questioner : There is no difference.
The Shaykh : Okay, do you know, is there a difference or not? It is a matter of ... your creation, I mean.
The questioner : Sometimes faith comes to mean Islam in some hadiths, and sometimes it comes to mean another meaning, as in the hadith of ... .
The Shaykh : No, I do not want a hadith.
The questioner : In a hadith.
The Shaykh : I do not want a hadith. You say “as in the hadith.” My brother, discussion has a style, or styles. When you meet a person with whom you differ, and you make a claim that requires evidence, you answer with the evidence. But if the one you are discussing with relieves you of the need for evidence, do not trouble yourself. Did you see? Is there a difference between Islam and faith, or is there no difference?
The questioner : Sometimes there is a difference, and sometimes there is no difference?
The Shaykh : When is there a difference, and when is there no difference?
The questioner : When the meaning is faith, which has three meanings, and in one meaning it comes to mean Islam ... .
The Shaykh : No, no, no, now you have entered a second topic. Three meanings. I am asking you when there is a difference. Why is there a difference one time and no difference another time?
The questioner : When the intended faith is the faith of the heart, it is different from its meaning, so there is a difference, meaning
The bedouins say, "We have believed."
قالت الأعراب آمنا ...The Shaykh : Ha, he will answer with a verse too. These scholars, O Abu 'Abdullah, in the lecture, he sits and talks for a quarter of an hour, half an hour, an hour, two hours, and so on, and the implication is “O earth, be firm, no one is upon you,” but we take and give, my brother.
The questioner : He said it like this.
The Shaykh : No, it is not like that. You go back to providing evidence, even though I told you, and you excused your companion by saying do not bring evidence because time is short. And now you have returned to what I forbade and brought evidence. Why? Tell me when is faith.
The questioner : I want to tell you something I do not know how to say except through the Prophetic hadith ... .
The Shaykh : Amazing, by Allah!!
The questioner : The delegation of Abd al-Qays.
The Shaykh : Glory be to Allah! You do not know how to say that the hadith in your heart indicates that there is a difference between faith and Islam, except that you answer with the hadith ... .
The questioner : Okay, there is a difference.
The Shaykh : Not okay. A question is directed to you. It is not okay.
The questioner : ... .
The Shaykh : A question is being directed to you. You say okay, not okay? Give an answer that will be okay.
The questioner : I gave the answer.
The Shaykh : What is it?
The questioner : There is a difference between faith and Islam.
The Shaykh : I believe there is a difference, but when is the difference? When is there a difference? You started to come, but you got lost because you occupied yourself with providing evidence. You said that faith is related to the heart. Okay, continue, let us see?
The questioner : And sometimes faith means Islam itself, according to the Prophetic hadiths.
The Shaykh : And what is the first one?
The questioner : It is the faith of the heart, other than Islam, which is ... .
The Shaykh : So what is Islam, then? Show us? What is faith and what is Islam?
The questioner : Islam is practical faith. Practical faith is Islam ... .
The Shaykh : ... Here the mistake appears.
The questioner : Why?
The Shaykh : Was the Islam of the hypocrites practical faith?
The questioner : I mean ... .
The Shaykh : A question and its answer is yes or no. That is how understanding happens.
The questioner : You are putting me in a very tight spot. I want to express the thing I want to say.
The Shaykh : May Allah guide you. And I do not prevent you from expressing what you want, but I am telling you the shortest way. Time is short, and you admit it. Give me an answer by the shortest way without providing evidence, may Allah forgive you?
The questioner : In this way and this style ... a lot.
The Shaykh : For you, my brother, what has trapped you? I am telling you the best speech is what is brief and instructive ... .
The questioner : When the Bedouins ... .
The Shaykh : Do not answer with the story of the Bedouins. Give me the summary. Were these hypocrites Muslims or not?
The questioner : Muslims.
The Shaykh : Okay, but does their Islam match their faith?
The questioner: No.
The Shaykh : This contradicts what I said.
The questioner : How does it contradict what I said?
The Shaykh : How is it? Think a little. What do you say? Did you clarify what the difference is between Islam and faith?
The questioner : Okay, why when he said to the delegation of Abd al-Qays ... .
The Shaykh : A question for a question. It does not work, my brother. May Allah guide you. I am saying clarify. Say yes, say no. Do not go back to asking. I will tell you something and you will say, I ask you, is it correct? You say correct. That is how I also want you to be with me. Islam is acting upon Islam outwardly. Outwardly, Islam is submission to the rulings of the Shari'ah outwardly. Faith is believing in this Islam inwardly. So the Muslim may be a believer, and he may be a disbeliever. And this is the characteristic of the hypocrites.
The questioner: Correct.
The Shaykh : I see now. You say correct.
The questioner : Major hypocrisy ... .
The Shaykh : I am not asking you about major hypocrisy or minor hypocrisy. Is this detail correct or not?
The questioner: Correct.
The Shaykh : This is what we want from you. Have I trapped myself in it now?
The questioner : No, but if I want to speak the idea I want to say, you did not allow me ... .
The Shaykh : No, the idea you are saying, I said that at that time you would give a lecture for half an hour or an hour. But you are not a lecturer now. You are a C, you have the potential of a C. Welcome. If you do not have the potential, this is a second research. I tell you, please, give a lecture and it will be recorded.
The questioner : I do not want to give a lecture. Abu Sulayman also came ... .
The Shaykh : My brother, I am telling you, suppose he said he does not want to give a lecture, and you believed him. I am giving you an example, may Allah guide you. That you do not have the potential to give an answer to every question in the briefest phrase. We tell you, please, give a lecture. You come back and say I do not want to give a lecture.
The questioner : I also ask you a question that requires an answer in the briefest phrase. You have become the one asking us questions. We ask you: if a person says there is no god but Allah and continues to call upon her ... , does he enter Islam and become a Muslim, a monotheist, accepted by Allah, or is he still upon disbelief?
The Shaykh : I directed the question in order to return to this topic ... .
The questioner : By Allah, you ... .
The Shaykh : Why is it long, me or you?
The questioner : By Allah, you.
The Shaykh: May Allah forgive you.
The questioner : We asked questions ... .
The Shaykh : I did not ask you questions. I asked you one question and you did not answer it.
The questioner : I withdraw from the argument.
The Shaykh : Praise be to Allah, and we end the session. And Glory be to You, O Allah, and praise be to You.
The questioner : We did not get the answer ... .
The Shaykh : The man withdraws. He says.
The questioner : Excuse me, he is withdrawing, but I did not take my answer.
The Shaykh : Your answer is to distinguish between Islam and faith. These people you described are not believers.
The questioner : They are not believers.
The Shaykh : They are not believers, but as long as these people testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and they pray and fast, if they commit an act that is disbelief itself, then we enter a second topic, which is: does every person who falls into disbelief have disbelief attributed to them, or not? What is your opinion? I want the answer only in the way I approve of, not in the way your companion lectures, saying a word and covering it up, and then you blame me. Blame yourselves.
The questioner: Okay
The Shaykh : I am asking a question. I say: not every person who falls into disbelief has disbelief attributed to them. What do you think? Is it correct or not? If you say it is correct, I will proceed with my speech. If you say it is not correct, I will have to stop here, because we need to build upon it, like building a house or a tower, and it is not permissible to build upon words that are not understood, because the result will also be not understood.
The questioner : So, the one who falls into disbelief has disbelief attributed to him, and the one who does not fall into disbelief does not.
The Shaykh : I asked a question: does every person who falls into disbelief have disbelief attributed to them? Either you say yes or you say no.
The questioner : Okay, I say yes.
The Shaykh : You say it as you please?
The questioner : No, it is not as I please.
The Shaykh : What is the evidence?
The questioner : Considering that the one who falls into disbelief is...
The Shaykh : Look, there is no need for evidence here, but here we ask for evidence. You say "considering."
The questioner : Yes, I will tell you the evidence.
The Shaykh : Bring the evidence without saying "considering." What is the evidence? What is the evidence you will bring based on?
The questioner : Evidence that the one who falls into disbelief...
The Shaykh : Yes.
The questioner : So it is the disbelief in which he fell, is it not?
The Shaykh : No, it is not so. May Allah guide you.
The questioner : What?
The Shaykh : Not every person who falls into disbelief has disbelief attributed to him, meaning not every person who falls into disbelief is declared by the Shari'ah to be a disbeliever who will remain in the Fire forever. That is the meaning of the phrase. If the phrase is like this, did it not pass through you? We dismissed it three times, good? And we return to speaking in words that everyone understands. Not every person who falls into disbelief, it is permissible for us to rule that he is an apostate and will remain in the Fire forever. Do you say yes or no? Is my phrase clear now?
The questioner : It is clear, yes.
The Shaykh: Okay, what is your opinion?
The questioner : Okay, let us say no.
The Shaykh : Yes.
The questioner : Let us say no, meaning that he did not fall into disbelief, and disbelief was not attributed to him.
The Shaykh : My brother, may Allah guide you. The issue is not an issue of warning; the issue is an issue of creed. We want to build upon it. It is not that we say such and such fell into disbelief or did not fall into disbelief. I want your creed, the one upon which you began speaking in this hadith.
The questioner : Okay, can you put the question to me in another way?
The Shaykh : No, more than this, simpler than this. Not every person who falls into disbelief do we rule that he has apostatized from his religion. This is a third way. Is it like that or do we want the fourth?
The questioner : No, I agree with you.
The Shaykh : Okay, what do you think? Is this statement correct or not?
The questioner : I do not know.
The Shaykh : Okay, may Allah reward you with good. Therefore, it is recommended that we learn...
The questioner : Teach me that now.
The Shaykh : No problem, it is now such and such o'clock and there is no time.
The questioner : Good, if Allah wills.
The Shaykh : Learning has its circumstances and its times. Only, my professor, the one who wants to learn should not raise the banner of opposition and the banner of declaring people disbelievers, while he still has issues between him and his Lord that are not clear to him, and he does not know Allah's ruling regarding this person. For example, now, of the simplest things, even if it is not completed in your mind, you are busy with: are the people of the period of ignorance disbelievers or not?
The questioner : The people of the period of ignorance, of course, are disbelievers?
The Shaykh : Disbelievers, remaining in the Fire forever?
The questioner : I do not know.
The Shaykh : You do not know. Come, Glory be to You and praise be to You. I seek Your forgiveness and I repent to You.
The questioner : May Allah reward you, Shaykh.
The Shaykh : Welcome.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.