Reading from the author's text with commentary and collation of manuscripts: "So whoever reflects upon this
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The reader: "So whoever reflects upon this, he knows with certainty what is in the dross of religious innovations of poisons that weaken faith, and for this reason it was said"
The Shaykh : Who
The reader: "So whoever reflects upon this, he knows with certainty what is in the dross of religious innovations of poisons that weaken faith, and for this reason it was said that innovations are derived from disbelief. This meaning that I mentioned is considered in everything that the Lawgiver has forbidden, from types of worship that have no distinction in the Shari'ah, if it is possible to imagine a distinction for them, such as praying at graves, or slaughtering at idols, and the like. Even if the doer does not believe in the distinction, the act itself may be a place for the distinction. Just as establishing the lawful virtue is intended, removing the unlawful virtue is also intended. If it is said: This is contradicted by the fact that these occasions, for example, were performed by some of the people of knowledge and virtue, the truthful ones and those below them, and in them the believer finds benefits in his heart and other than his heart: the purification of his heart and its softness, the removal of the burdens of sins from him, the answering of his supplication, and the like, along with what is added to that of the general indications of the virtue of prayer and fasting, such as His saying, the Exalted: and His saying, the Messenger of Allah (peace and blessings be upon him): and the like. We say: There is no doubt that whoever performs them"
The Shaykh : This objection that the Shaykh al-Islam (may Allah have mercy on him) raised indicates that the man is extremely fair, because this objection is raised: How do you deny upon us fasting? How do you deny upon us prayer? How do you deny sending blessings upon the Prophet (peace and blessings be upon him)? How do you deny spreading his virtues, and the like? And it is fairness that a person mentions what is in his favor and what is against him. The Shaykh answered this objection with an answer that you will know, if Allah wills. Yes.
The Shaykh : Who
The reader: "So whoever reflects upon this, he knows with certainty what is in the dross of religious innovations of poisons that weaken faith, and for this reason it was said that innovations are derived from disbelief. This meaning that I mentioned is considered in everything that the Lawgiver has forbidden, from types of worship that have no distinction in the Shari'ah, if it is possible to imagine a distinction for them, such as praying at graves, or slaughtering at idols, and the like. Even if the doer does not believe in the distinction, the act itself may be a place for the distinction. Just as establishing the lawful virtue is intended, removing the unlawful virtue is also intended. If it is said: This is contradicted by the fact that these occasions, for example, were performed by some of the people of knowledge and virtue, the truthful ones and those below them, and in them the believer finds benefits in his heart and other than his heart: the purification of his heart and its softness, the removal of the burdens of sins from him, the answering of his supplication, and the like, along with what is added to that of the general indications of the virtue of prayer and fasting, such as His saying, the Exalted:
Have you seen the one who forbids a servant when he prays
أرأيت الذي ينهى عبدا إذا صلىPrayer is light
الصلاة نورThe Shaykh : This objection that the Shaykh al-Islam (may Allah have mercy on him) raised indicates that the man is extremely fair, because this objection is raised: How do you deny upon us fasting? How do you deny upon us prayer? How do you deny sending blessings upon the Prophet (peace and blessings be upon him)? How do you deny spreading his virtues, and the like? And it is fairness that a person mentions what is in his favor and what is against him. The Shaykh answered this objection with an answer that you will know, if Allah wills. Yes.