Explanation of the Correct Rules-13a
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The reader: "As for distinguishing between one type called the issues of the fundamentals and another type called the issues of the branches, this distinction has no basis, neither from the Companions, nor from those who followed them in excellence, nor from the Imams of Islam. It is only taken from the Mu'tazilah and their like from the people of innovation, and the jurists who mentioned it in their books received it from them. It is a contradictory distinction, for it is said to the one who distinguishes between the two types: What is the definition of the issues of the fundamentals in which the one who errs is declared a disbeliever? And what is the dividing line between them and the issues of the branches? If he says that the issues of the fundamentals are the issues of belief".
The Shaykh : And note that there is a second problem regarding the issue of the fundamentals with them: the fundamentals are not established by a single report, because in their claim, a single report only yields probability, whereas the issues of the fundamentals require certainty. But now the Shaykh of Islam is going to refute them with a crushing refutation. Yes.
The reader: "If he says: The issues of the fundamentals are the issues of belief and the issues of the branches are the issues of action.
It is said to him: People have disputed over Muhammad (peace and blessings be upon him) whether he saw his Lord or not, and over whether 'Umar ibn al-Khattab is better than 'Ali or 'Ali is better than 'Umar, and over many meanings of the Qur'an and the authentication of some hadiths. These are matters of belief and knowledge, and there is no consensus that disbelief is declared".
The Shaykh : for them.
The reader: "and there is no consensus that disbelief is declared for them. The obligation of prayer, zakah, fasting, and Hajj, and the prohibition of immorality and intoxicants, are matters of action, and the one who denies them".
The Shaykh : The author, may Allah have mercy on him, gave the example of the belief regarding whether the Prophet (peace and blessings be upon him) saw his Lord or not. This is a matter of belief, not an action.
For example, they differed over what is weighed on the Day of Resurrection: is it the deed, the card, or the person himself? This is a matter of belief.
They differed over the Sirat: is it a clear path that people walk on, or is it, as reported, finer than hair and sharper than a sword?
They differed over the Fire with which the sinners among the believers are punished: is it the same Fire with which the disbelievers are punished, with Allah the Exalted preventing its effect on the Muslims, the believers, or is it the same Fire without a preventer?
They differed over the jinn: do they enter Paradise or not? There are many things from the fundamentals of belief in which there is disagreement among people. And in matters they agreed upon, which are from the branches, the practical matters, such as the obligation of prayer, for example, and the obligation of zakah, and the obligation of fasting, and the like. Yes.
The questioner : If a person contradicts something in the belief of the people of the Sunnah, we say:
The Shaykh : Wait, wait, let the author finish. The author has a discussion on this.
The reader: "and the prohibition of immorality and intoxicants".
The Shaykh : Now, is 'Umar ibn al-Khattab better or 'Ali? The correct view is that 'Umar ibn al-Khattab is better. This is the view that settled among the people of the Sunnah and the community. Otherwise, they differed over which of the two is better. Some preferred 'Ali, some preferred 'Umar ibn al-Khattab, some remained silent regarding 'Umar ibn al-Khattab, or some remained silent regarding 'Ali.
So the result is that this is a matter of disagreement, the issue of preferring 'Ali over 'Umar ibn al-Khattab. As for the issue of the caliphate, the people of the Sunnah agreed that the caliph after 'Umar ibn al-Khattab was 'Umar ibn al-Khattab. Imam Ahmad said: "And whoever differs regarding the caliphate of any of these is more astray than his own donkey". Yes.
The reader: "and the prohibition of immorality and intoxicants are matters of action".
The Shaykh : Repeat, repeat.
The reader: "The obligation of prayer, zakah, fasting, and Hajj, and the prohibition of immorality and intoxicants, are matters of action, and the one who denies them is declared a disbeliever by consensus".
The Shaykh : And note that there is a second problem regarding the issue of the fundamentals with them: the fundamentals are not established by a single report, because in their claim, a single report only yields probability, whereas the issues of the fundamentals require certainty. But now the Shaykh of Islam is going to refute them with a crushing refutation. Yes.
The reader: "If he says: The issues of the fundamentals are the issues of belief and the issues of the branches are the issues of action.
It is said to him: People have disputed over Muhammad (peace and blessings be upon him) whether he saw his Lord or not, and over whether 'Umar ibn al-Khattab is better than 'Ali or 'Ali is better than 'Umar, and over many meanings of the Qur'an and the authentication of some hadiths. These are matters of belief and knowledge, and there is no consensus that disbelief is declared".
The Shaykh : for them.
The reader: "and there is no consensus that disbelief is declared for them. The obligation of prayer, zakah, fasting, and Hajj, and the prohibition of immorality and intoxicants, are matters of action, and the one who denies them".
The Shaykh : The author, may Allah have mercy on him, gave the example of the belief regarding whether the Prophet (peace and blessings be upon him) saw his Lord or not. This is a matter of belief, not an action.
For example, they differed over what is weighed on the Day of Resurrection: is it the deed, the card, or the person himself? This is a matter of belief.
They differed over the Sirat: is it a clear path that people walk on, or is it, as reported, finer than hair and sharper than a sword?
They differed over the Fire with which the sinners among the believers are punished: is it the same Fire with which the disbelievers are punished, with Allah the Exalted preventing its effect on the Muslims, the believers, or is it the same Fire without a preventer?
They differed over the jinn: do they enter Paradise or not? There are many things from the fundamentals of belief in which there is disagreement among people. And in matters they agreed upon, which are from the branches, the practical matters, such as the obligation of prayer, for example, and the obligation of zakah, and the obligation of fasting, and the like. Yes.
The questioner : If a person contradicts something in the belief of the people of the Sunnah, we say:
The Shaykh : Wait, wait, let the author finish. The author has a discussion on this.
The reader: "and the prohibition of immorality and intoxicants".
The Shaykh : Now, is 'Umar ibn al-Khattab better or 'Ali? The correct view is that 'Umar ibn al-Khattab is better. This is the view that settled among the people of the Sunnah and the community. Otherwise, they differed over which of the two is better. Some preferred 'Ali, some preferred 'Umar ibn al-Khattab, some remained silent regarding 'Umar ibn al-Khattab, or some remained silent regarding 'Ali.
So the result is that this is a matter of disagreement, the issue of preferring 'Ali over 'Umar ibn al-Khattab. As for the issue of the caliphate, the people of the Sunnah agreed that the caliph after 'Umar ibn al-Khattab was 'Umar ibn al-Khattab. Imam Ahmad said: "And whoever differs regarding the caliphate of any of these is more astray than his own donkey". Yes.
The reader: "and the prohibition of immorality and intoxicants are matters of action".
The Shaykh : Repeat, repeat.
The reader: "The obligation of prayer, zakah, fasting, and Hajj, and the prohibition of immorality and intoxicants, are matters of action, and the one who denies them is declared a disbeliever by consensus".