Is action a condition for the validity of faith or a condition for its perfection?
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The questioner : May Allah reward you, O honorable Shaykh. The debate has been long regarding the issue of faith and action. Is action a condition for the validity of faith or for its perfection?
The Shaykh : Action may be a condition for the validity of faith, and it may be a condition for its perfection.
And what determines that is what 'Abd Allah ibn Shaqiq (may Allah have mercy on him) said:Mishkat al-Masabih 579.
So prayer is a condition of faith. If a person abandons prayer absolutely, he has exited from faith into disbelief, and nothing of faith remains with him. As for the rest of the actions, such as zakah, for example, if a person is negligent with zakah and does not pay it, he does not exit from faith, but the great punishment is upon him. Indeed, Allah the Exalted mentioned two great punishments for those who withhold zakah: one in Surat al-Imran and the other in Surat al-Tawbah. Who can give us the one in Surat al-Imran? The verse in Surat al-Imran regarding the warning for the one who withholds zakah. Please.
The student: ... .
The Shaykh : You have done well. وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ أخبر النبي صلى الله عليه وسلم أن من آتاه الله مالا فلم يؤد زكاته مثل له يوم القيامة شجاعا أقرع له زبيبتان يأخذ بزمتيه يعني شدقيه فيقول أنا مالك أنا كنزك .
والآية الثانية في التوبة.
الطالب : ... .
الشيخ : استأذن أولا قبل أن تجيب بارك الله فيك ولهذا كان الجواب من غيرك.
الطالب : ... .
الشيخ : نعم ابدأ الآية من الأول
الطالب : ... .
الشيخ : اقرأ الآية من أولها استرح .
الطالب : والذين يكنزون الذهب والفضة .
الشيخ : كمل
الطالب : والذين يكنزون الذهب والفضة ثم لا ينفقونها .
الشيخ : لا ولا ينفقونها
الطالب : في سبيل الله
الشيخ : نعم كمل
الطالب : فَبَشِّرْهُمْ بِعَذَابٍ أَليم
الشيخ : نعم
الطالب : يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ
الشيخ : وظهورهم طيب. وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَليم يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ .
ومعنى يكنزون الذهب والفضة لا يؤدون زكاتها ولا ما يجب فيها من حقوق وقد قال النبي عليه الصلاة والسلام : ما من صاحب ذهب ولا فضة لا يؤدي منها حقها - وفي لفظ : زكاتها - إلا إذا كان يوم القيامة صفحت له صفائح من نار وأحمي عليها في نار جهنم فيكوى بها جبينه وجنبه وظهره كلما بردت أعيدت في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد ثم يرى سبيله إما إلى الجنة وإما إلى النار . نسأل الله العاقبة ولهذا أحث إخواني الذين آتاهم الله مالهم أن يؤدوا الزكاة قبل أن يفارقوه أو يفارقهم وحينئذ يكون عليهم الغرم ولغيرهم الغنم لأن المال إن بقي بعدك فسيرثه من سواك.
نقول : إن الإنسان يجب أن يتقي الله عز وجل في الزكاة ثم إذا أدى الزكاة فيجب أن يؤديها في محلها فلا يحابي بها قريبا ولا صديقا ولا يدفع بها مذمة ولا يدفعها في واجب عليه، بل يؤديها لله عز وجل، وهذه أيضا مسألة يخل بها بعض الناس تجده يعطي القريب أو الصديق وهو غير مستحق ولكن لأنه صديقه أو قريبه أو تجد بعض الناس يدفع بها مذمة يعني يكون في موقف معين لو لم ينفق ثم يؤدي الزكاة بدلا عن ذلك أو يدفع بها واجبا عليه ينزل به ضيفه فيكرمه بمائة ريال ويعدها من الزكاة هذا لا يجوز فالحاصل أن الواجب أن الإنسان أن يؤدي زكاته قبل أن يعجز عنه.
أقول : العمل يكون شرطا في الإيمان وأحيانا يكون شرطا في كمال الإيمان هذا هو التحقيق في هذه المسألة. And let not those who are stingy with what Allah has given them of His bounty think that it is good for them; rather, it is evil for them. The necks of those who were stingy will be encircled with what they were stingy with on the Day of Resurrection. And to Allah belongs the inheritance of the heavens and the earth, and Allah is Acquainted with what you do. The Prophet (peace and blessings be upon him) informed that whoever Allah has given wealth and he does not pay its zakah, it will be made for him on the Day of Resurrection as a bald, hornless serpent with two fangs. It will take hold of his cheeks, meaning his jaw, and say: "I am your wealth, I am your treasure." And the second verse is in al-Tawbah. The student: ... . The Shaykh: Ask for permission first before you answer. May Allah bless you. That is why the answer came from someone else. The student: ... . The Shaykh: Yes, start with the verse from the beginning. The student: ... . The Shaykh: Read the verse from its beginning. Rest. The student: And those who hoard gold and silver. The Shaykh: Complete it. The student: And those who hoard gold and silver and do not spend it. The Shaykh: No, and do not spend it. The student: In the way of Allah. The Shaykh: Yes, complete it. The student: So announce for them a painful punishment. The Shaykh: Yes. The student: On the Day when it will be heated in the Fire of Hell, and their foreheads, their flanks, and their backs will be branded with it. This is what you hoarded for yourselves, so taste what you used to hoard. The Shaykh: And their backs. Good. And those who hoard gold and silver and do not spend it in the way of Allah, so announce for them a painful punishment. On the Day when it will be heated in the Fire of Hell, and their foreheads, their flanks, and their backs will be branded with it. This is what you hoarded for yourselves, so taste what you used to hoard. And the meaning of "hoard gold and silver" is that they do not pay its zakah or what is obligatory in it of rights. And the Prophet (peace and blessings be upon him) said: "There is no one who has gold or silver and does not pay its right—and in another wording: its zakah—except that on the Day of Resurrection, plates of fire will be made for him, and it will be heated in the Fire of Hell, and his forehead, his flank, and his back will be branded with it. Every time it cools, it will be returned, on a Day whose measure is fifty thousand years, until judgment is passed between the servants, and then he will see his way, either to Paradise or to the Fire." We ask Allah for a good ending. Therefore, I urge my brothers whom Allah has given wealth to pay their zakah before they part from it or it parts from them, and at that time, the loss will be upon them and the gain for others, because if the wealth remains after you, someone else will inherit it. We say: It is obligatory for a person to fear Allah the Mighty and Majestic in zakah. Then, when he pays the zakah, he must pay it in its proper place. He should not favor a relative or a friend with it, nor pay it to remove a blame, nor pay it for an obligation he has. Rather, he pays it for Allah the Mighty and Majestic. This is also an issue in which some people fall short. You find one giving to a relative or a friend who is not eligible, but because he is his friend or relative. Or you find some people paying it to remove a blame, meaning they are in a certain situation where if they did not spend, they would pay the zakah instead of that, or they pay it for an obligation upon them, such as when a guest comes to them and they honor him with one hundred riyals and count it as zakah. This is not permissible. So the result is that it is obligatory for a person to pay his zakah before he is unable to do so. I say: Action is a condition for faith, and sometimes it is a condition for the perfection of faith. This is the accurate investigation of this issue.
The Shaykh : Action may be a condition for the validity of faith, and it may be a condition for its perfection.
And what determines that is what 'Abd Allah ibn Shaqiq (may Allah have mercy on him) said:
the companions of God’s Messenger did not consider the abandonment of any good deeds but prayer to be infidelity
كان أصحاب النبي صلى الله عليه وسلم لا يرون شيئا من الأعمال تركه كفر إلا الصلاةSo prayer is a condition of faith. If a person abandons prayer absolutely, he has exited from faith into disbelief, and nothing of faith remains with him. As for the rest of the actions, such as zakah, for example, if a person is negligent with zakah and does not pay it, he does not exit from faith, but the great punishment is upon him. Indeed, Allah the Exalted mentioned two great punishments for those who withhold zakah: one in Surat al-Imran and the other in Surat al-Tawbah. Who can give us the one in Surat al-Imran? The verse in Surat al-Imran regarding the warning for the one who withholds zakah. Please.
The student: ... .
The Shaykh : You have done well. وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ أخبر النبي صلى الله عليه وسلم أن من آتاه الله مالا فلم يؤد زكاته مثل له يوم القيامة شجاعا أقرع له زبيبتان يأخذ بزمتيه يعني شدقيه فيقول أنا مالك أنا كنزك .
والآية الثانية في التوبة.
الطالب : ... .
الشيخ : استأذن أولا قبل أن تجيب بارك الله فيك ولهذا كان الجواب من غيرك.
الطالب : ... .
الشيخ : نعم ابدأ الآية من الأول
الطالب : ... .
الشيخ : اقرأ الآية من أولها استرح .
الطالب : والذين يكنزون الذهب والفضة .
الشيخ : كمل
الطالب : والذين يكنزون الذهب والفضة ثم لا ينفقونها .
الشيخ : لا ولا ينفقونها
الطالب : في سبيل الله
الشيخ : نعم كمل
الطالب : فَبَشِّرْهُمْ بِعَذَابٍ أَليم
الشيخ : نعم
الطالب : يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ
الشيخ : وظهورهم طيب. وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَليم يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ .
ومعنى يكنزون الذهب والفضة لا يؤدون زكاتها ولا ما يجب فيها من حقوق وقد قال النبي عليه الصلاة والسلام : ما من صاحب ذهب ولا فضة لا يؤدي منها حقها - وفي لفظ : زكاتها - إلا إذا كان يوم القيامة صفحت له صفائح من نار وأحمي عليها في نار جهنم فيكوى بها جبينه وجنبه وظهره كلما بردت أعيدت في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد ثم يرى سبيله إما إلى الجنة وإما إلى النار . نسأل الله العاقبة ولهذا أحث إخواني الذين آتاهم الله مالهم أن يؤدوا الزكاة قبل أن يفارقوه أو يفارقهم وحينئذ يكون عليهم الغرم ولغيرهم الغنم لأن المال إن بقي بعدك فسيرثه من سواك.
نقول : إن الإنسان يجب أن يتقي الله عز وجل في الزكاة ثم إذا أدى الزكاة فيجب أن يؤديها في محلها فلا يحابي بها قريبا ولا صديقا ولا يدفع بها مذمة ولا يدفعها في واجب عليه، بل يؤديها لله عز وجل، وهذه أيضا مسألة يخل بها بعض الناس تجده يعطي القريب أو الصديق وهو غير مستحق ولكن لأنه صديقه أو قريبه أو تجد بعض الناس يدفع بها مذمة يعني يكون في موقف معين لو لم ينفق ثم يؤدي الزكاة بدلا عن ذلك أو يدفع بها واجبا عليه ينزل به ضيفه فيكرمه بمائة ريال ويعدها من الزكاة هذا لا يجوز فالحاصل أن الواجب أن الإنسان أن يؤدي زكاته قبل أن يعجز عنه.
أقول : العمل يكون شرطا في الإيمان وأحيانا يكون شرطا في كمال الإيمان هذا هو التحقيق في هذه المسألة. And let not those who are stingy with what Allah has given them of His bounty think that it is good for them; rather, it is evil for them. The necks of those who were stingy will be encircled with what they were stingy with on the Day of Resurrection. And to Allah belongs the inheritance of the heavens and the earth, and Allah is Acquainted with what you do. The Prophet (peace and blessings be upon him) informed that whoever Allah has given wealth and he does not pay its zakah, it will be made for him on the Day of Resurrection as a bald, hornless serpent with two fangs. It will take hold of his cheeks, meaning his jaw, and say: "I am your wealth, I am your treasure." And the second verse is in al-Tawbah. The student: ... . The Shaykh: Ask for permission first before you answer. May Allah bless you. That is why the answer came from someone else. The student: ... . The Shaykh: Yes, start with the verse from the beginning. The student: ... . The Shaykh: Read the verse from its beginning. Rest. The student: And those who hoard gold and silver. The Shaykh: Complete it. The student: And those who hoard gold and silver and do not spend it. The Shaykh: No, and do not spend it. The student: In the way of Allah. The Shaykh: Yes, complete it. The student: So announce for them a painful punishment. The Shaykh: Yes. The student: On the Day when it will be heated in the Fire of Hell, and their foreheads, their flanks, and their backs will be branded with it. This is what you hoarded for yourselves, so taste what you used to hoard. The Shaykh: And their backs. Good. And those who hoard gold and silver and do not spend it in the way of Allah, so announce for them a painful punishment. On the Day when it will be heated in the Fire of Hell, and their foreheads, their flanks, and their backs will be branded with it. This is what you hoarded for yourselves, so taste what you used to hoard. And the meaning of "hoard gold and silver" is that they do not pay its zakah or what is obligatory in it of rights. And the Prophet (peace and blessings be upon him) said: "There is no one who has gold or silver and does not pay its right—and in another wording: its zakah—except that on the Day of Resurrection, plates of fire will be made for him, and it will be heated in the Fire of Hell, and his forehead, his flank, and his back will be branded with it. Every time it cools, it will be returned, on a Day whose measure is fifty thousand years, until judgment is passed between the servants, and then he will see his way, either to Paradise or to the Fire." We ask Allah for a good ending. Therefore, I urge my brothers whom Allah has given wealth to pay their zakah before they part from it or it parts from them, and at that time, the loss will be upon them and the gain for others, because if the wealth remains after you, someone else will inherit it. We say: It is obligatory for a person to fear Allah the Mighty and Majestic in zakah. Then, when he pays the zakah, he must pay it in its proper place. He should not favor a relative or a friend with it, nor pay it to remove a blame, nor pay it for an obligation he has. Rather, he pays it for Allah the Mighty and Majestic. This is also an issue in which some people fall short. You find one giving to a relative or a friend who is not eligible, but because he is his friend or relative. Or you find some people paying it to remove a blame, meaning they are in a certain situation where if they did not spend, they would pay the zakah instead of that, or they pay it for an obligation upon them, such as when a guest comes to them and they honor him with one hundred riyals and count it as zakah. This is not permissible. So the result is that it is obligatory for a person to pay his zakah before he is unable to do so. I say: Action is a condition for faith, and sometimes it is a condition for the perfection of faith. This is the accurate investigation of this issue.