Explanation of the author's statement: "And each of these two groups is refuted by both hearing and reason."
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The Shaykh : And he says: "And each of these two groups is refuted by both hearing and reason". "Refuted" means defeated, defeated and his argument is refuted. From this is the saying of the Prophet (peace and blessings be upon him): meaning: he overpowered him with argument.
"As for hearing, it has already been mentioned in the texts what indicates the affirmation of the increase and decrease of faith". So we say to the Murji'ah: You say that faith does not increase or decrease, and Allah (Mighty and Majestic) says:[Al-Muddaththir 74:31].
And likewise we say to the Khawarij and the Mu'tazilah: You say that faith does not increase or decrease, and Allah the Exalted has affirmed its increase.
"As for reason, we say to the Murji'ah: Your statement that faith is the affirmation of the heart, and the affirmation of the heart does not vary" What is the conclusion?
The student: ... .
The Shaykh : No, we have two premises now: faith is the affirmation of the heart, and the affirmation of the heart does not vary. What is the conclusion? The conclusion is that faith does not increase or decrease.
We say: "As for the first premise, which is your statement that faith is the affirmation of the heart, your restriction of faith to the affirmation of the heart contradicts what the Book and the Sunnah indicate regarding the inclusion of speech and action in faith".
And this has passed us by, hasn't it? Yes, it has passed us by that righteous deeds are part of faith. So if you say that faith is the affirmation of the heart, you have contradicted the text.
"As for your statement, and as for the second premise, your statement: 'The affirmation of the heart does not vary contradicts sensory perception'".
Like this, Yasser? "Your statement that the affirmation of the heart does not vary contradicts sensory perception and reality". How is that? He said: "For it is known to everyone that the affirmation of the heart follows knowledge, and there is no doubt that knowledge varies according to the variation of its means, for the report of one person does not provide what the report of two people provides, and so on".
Now, the affirmation of the heart regarding something, its belief in it, and its tranquility with it, what does it follow? Knowledge, and knowledge varies according to its means. For example, if a trustworthy person comes to you and says: So-and-so has arrived from his journey, do you believe this or not? You believe,
because he is trustworthy. So if another person comes and says the same thing, does your confidence increase or not? Is it all the same? It increases. And if a third person says the same thing, you increase further, until you reach the degree of certainty.
So does the affirmation of the heart vary or not? It varies, and this is what everyone testifies to. Ibrahim (peace be upon him) said:[Al-Baqarah 2:260].
So it becomes clear by this that the tranquility of the heart varies according to the knowledge it has acquired.
Fine, he says: "For the report of one person does not provide what the report of two people provides, and so on. And what a person grasps through report is not equal in knowledge to what he grasps through direct observation. And what a person grasps through report is not equal in knowledge to what he grasps through direct observation". What do you have?
The student: ... .
The Shaykh : ... Fine, pay attention.
What you grasp through report is not like what you grasp through direct observation. For this reason, Ibrahim said:[Al-Baqarah 2:260] even though he believes. But when he saw it, his perception of what he saw was not like his perception of what he was informed about. For this reason, it came in the hadith from the Prophet (peace be upon him) that he said: So there is a difference between them.
And he says: "So certainty has varying degrees, and the variation of people in certainty is a known matter. Indeed, a single person finds in himself that he" Do you have that he?
The student: ... .
The Shaykh : He finds in himself that he is, better, better, he is... in states stronger in certainty than at other times and in other states.
Yes, and that came in the hadith of Hanzahalah, which Muslim narrated, that when they were with the Prophet (peace be upon him) and he was speaking to them, it was as if they saw Paradise and Hellfire with their own eyes. But when they left and mingled with women and were occupied with their children, they forgot or were distracted. So he said.
So Adam out-argued Moses
فحج آدم موسى"As for hearing, it has already been mentioned in the texts what indicates the affirmation of the increase and decrease of faith". So we say to the Murji'ah: You say that faith does not increase or decrease, and Allah (Mighty and Majestic) says:
those who have believed will increase in faith
ليزداد الذين آمنوا إيماناAnd likewise we say to the Khawarij and the Mu'tazilah: You say that faith does not increase or decrease, and Allah the Exalted has affirmed its increase.
"As for reason, we say to the Murji'ah: Your statement that faith is the affirmation of the heart, and the affirmation of the heart does not vary" What is the conclusion?
The student: ... .
The Shaykh : No, we have two premises now: faith is the affirmation of the heart, and the affirmation of the heart does not vary. What is the conclusion? The conclusion is that faith does not increase or decrease.
We say: "As for the first premise, which is your statement that faith is the affirmation of the heart, your restriction of faith to the affirmation of the heart contradicts what the Book and the Sunnah indicate regarding the inclusion of speech and action in faith".
And this has passed us by, hasn't it? Yes, it has passed us by that righteous deeds are part of faith. So if you say that faith is the affirmation of the heart, you have contradicted the text.
"As for your statement, and as for the second premise, your statement: 'The affirmation of the heart does not vary contradicts sensory perception'".
Like this, Yasser? "Your statement that the affirmation of the heart does not vary contradicts sensory perception and reality". How is that? He said: "For it is known to everyone that the affirmation of the heart follows knowledge, and there is no doubt that knowledge varies according to the variation of its means, for the report of one person does not provide what the report of two people provides, and so on".
Now, the affirmation of the heart regarding something, its belief in it, and its tranquility with it, what does it follow? Knowledge, and knowledge varies according to its means. For example, if a trustworthy person comes to you and says: So-and-so has arrived from his journey, do you believe this or not? You believe,
because he is trustworthy. So if another person comes and says the same thing, does your confidence increase or not? Is it all the same? It increases. And if a third person says the same thing, you increase further, until you reach the degree of certainty.
So does the affirmation of the heart vary or not? It varies, and this is what everyone testifies to. Ibrahim (peace be upon him) said:
"My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied."
رب أرني كيف تحيي الموتى قال أو لم تؤمن قال بلى ولكن ليطمئن قلبيSo it becomes clear by this that the tranquility of the heart varies according to the knowledge it has acquired.
Fine, he says: "For the report of one person does not provide what the report of two people provides, and so on. And what a person grasps through report is not equal in knowledge to what he grasps through direct observation. And what a person grasps through report is not equal in knowledge to what he grasps through direct observation". What do you have?
The student: ... .
The Shaykh : ... Fine, pay attention.
What you grasp through report is not like what you grasp through direct observation. For this reason, Ibrahim said:
My Lord, show me how You give life to the dead
رب أرني كيف تحيي الموتىThe report is not like the eyewitness account.
ليس الخبر كالمعاينةAnd he says: "So certainty has varying degrees, and the variation of people in certainty is a known matter. Indeed, a single person finds in himself that he" Do you have that he?
The student: ... .
The Shaykh : He finds in himself that he is, better, better, he is... in states stronger in certainty than at other times and in other states.
Yes, and that came in the hadith of Hanzahalah, which Muslim narrated, that when they were with the Prophet (peace be upon him) and he was speaking to them, it was as if they saw Paradise and Hellfire with their own eyes. But when they left and mingled with women and were occupied with their children, they forgot or were distracted. So he said.