Explanation of the author's statement: And he said: (The wailing woman, if she does not repent before her death, will be raised on the Day of Resurrection wearing a tunic of pitch and a coat of scab)
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The Shaykh : And the Prophet (peace and blessings be upon him) said: Sahih Muslim 934 We ask Allah for safety. The wailing woman is the one who wails over the dead with loud crying in the manner of wailing, and her saying: Sahih Muslim 934 means that if she repents before death, Allah will accept her repentance. The apparent meaning of the hadith is that this sin is not expiated except by repentance. The apparent meaning of the hadith is that it is not expiated except by repentance, and that good deeds do not erase it, because it is among the major sins, and major sins are not erased by good deeds, or are they? What is erased by good deeds are the minor sins.
And his saying: From where? From her grave. She is raised from her grave, and upon her is a tunic of pitch. The tunic is like a coat, a garment that covers the body is called a tunic. Pitch is well known; what do we call it here? Asphalt. Some said that pitch is molten copper, refuge in Allah. And upon her is a coat of scab. Scab is a well-known disease of the skin that keeps a person awake and may kill animals. A coat of scab means that all her skin becomes scab, like a coat, if it were to gather, refuge in Allah, pitch and scab. We ask Allah for safety. Did the affliction increase or not? The affliction increased, because if the scab were touched by the slightest thing, it would be affected, how much more so with pitch in it where fire breaks out, refuge in Allah. This increases the affliction and pain. The wisdom behind this is that when she did not cover the calamity with patience, she was covered with this covering, refuge in Allah, a tunic of pitch and a coat of scab. So the punishment was of the same kind as the deed. What is derived from this hadith is:
First: The establishment of the message of the Prophet (peace and blessings be upon him). How?
The student: He informed about a matter of the unseen.
The Shaykh : He informed about a matter from the matters of the unseen, and it came to pass.
Second: Deterring from these four things: boasting about lineages, slandering lineages, seeking rain by stars, and wailing over the dead.
Third: That wailing is among the major sins due to the presence of the threat, and every sin that has a threat in the Hereafter is among the major sins.
Fourth: That major sins are not expiated by righteous deeds, due to his saying: And the benefit, I also forgot the number.
The student: The fifth.
The Shaykh : Fifth: That one of the conditions of repentance is that it be before death, due to his saying:Sahih Muslim 934 Due to His saying, the Exalted: [An-Nisa 4:18] They have no repentance, nor those who die while they are disbelievers.
The sixth benefit: What Muhammad Ismail mentioned, which is that minor shirk (associating partners with Allah) does not take one out of the religion, and that is the case. But the scholars differed on whether it is subject to Allah's will or whether it is not forgiven. Is minor shirk like other sins, subject to Allah's will, or is it not forgiven? Some of the scholars said: It is subject to Allah's will; if He wills, He will punish for it, and if He wills, He will forgive. And some said: It is not subject to it, and it is necessary that the person be punished for it. And to this went Shaykh al-Islam by generalizing the verse[An-Nisa 4:48], so he said: "And shirk is not forgiven by Allah, even if it is minor" And by this we know the severity of shirk. Ibn Mas'ud (may Allah be pleased with him) said: Musannaf Abd al-Razzaq 21:121 Why? Because swearing by other than Allah is shirk, and swearing by Him falsely is among the major sins. It is a grave oath according to the opinion of some of the scholars, or it is not a grave oath according to the second opinion. The important thing is that the evil of shirk is greater than the evil of a sin, even if it is among the major sins. Yes.
And from it: The establishment of recompense and resurrection, and that recompense is of the same kind as the deed.
He said: "And both have it from Zayd ibn Khalid".
The questioner : The stronger position … .
The Shaykh : The generality is apparent in the verse[An-Nisa 4:48].
The questioner : Shaykh.
The Shaykh : Yes
The questioner : Well... the threat is not known... .
The Shaykh : The ignorant one, may Allah bless you. Every ignorant person, there is no sin upon him[Al-Ahzab 33:5] And we have established this many times. All the sins that a person commits out of ignorance, their effects do not follow them, even those in acts of worship do not invalidate the worship with them.
The questioner : If she did not repent.
The Shaykh : If she did not repent, because she was knowledgeable. He said: "And both have it".
The questioner : Regarding the Islamic countries now, those who worship graves out of ignorance.
The Shaykh : Yes, indeed
The questioner : What is their ruling?
The Shaykh : These people, if they did not know and it was not conveyed to them that they are on misguidance, then their matter is up to Allah, Mighty and Majestic, and they are in the rulings of this world according to the appearance of their state.
The questioner : We rule that they are disbelievers.
The Shaykh : Yes, we say that their action is disbelief.
The questioner : No, they mean.
The Shaykh : No, we do not rule that they are disbelievers with ignorance, but on the condition that their ignorance is complete, meaning that they did not know anything about this at all. But if they hear and say, "These are Wahhabis," for example, we do not accept their words, this is not an excuse.
The questioner : Is this not from their ignorance?
The Shaykh : No, no, it does not contradict... they must investigate.
The questioner : For example, now there are common people, there are Sufi sheikhs who inform that the Wahhabis hate people, they do not love the Prophet.
The Shaykh : Yes, yes, it does not contradict. Well.
The questioner : What is the ruling of the common people?
The Shaykh : The ruling of the common people is that as long as they have heard about the Wahhabis, for example, now no one has a valid excuse, radio, newspapers, and others. And Allah, in any case, the important thing is that whoever the call of truth reached him, but he was negligent and persisted, yes, there is no doubt that he is ruled according to his negligence. And as for the ignorant person, the one with complete ignorance who does not know anything at all, he lived as a Muslim, and these Muslims worship graves, for example, then it is said that this is a Muslim and his matter is up to Allah, Mighty and Majestic.
The questioner : The man who read the verse at the funeral of Ibn 'Aqil. You mentioned that Ibn 'Aqil objected to him regarding the occasion, that the Qur'an was revealed to be acted upon, not for wailing, but he did not object to his interpretation, meaning.
The Shaykh : No, he did not object to this. He objected to this because the man intended by this, meaning he intended the meaning that... this is what he intended by following the verse.
If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.
النائحة إذا لم تتب قبل موتها تُقام يوم القيامة وعليها سربال من قطِران ، ودِرع من جربdoes not repent before she dies
إذا لم تتب قبل موتهاAnd his saying:
Will be raised on the Day of Resurrection.
تقام يوم القيامةFirst: The establishment of the message of the Prophet (peace and blessings be upon him). How?
The student: He informed about a matter of the unseen.
The Shaykh : He informed about a matter from the matters of the unseen, and it came to pass.
Second: Deterring from these four things: boasting about lineages, slandering lineages, seeking rain by stars, and wailing over the dead.
Third: That wailing is among the major sins due to the presence of the threat, and every sin that has a threat in the Hereafter is among the major sins.
Fourth: That major sins are not expiated by righteous deeds, due to his saying:
If she does not repent.
إذا لم تتُبThe student: The fifth.
The Shaykh : Fifth: That one of the conditions of repentance is that it be before death, due to his saying:
does not repent before she dies
إذا لم تتب قبل موتهاBut repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now,"
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنThe sixth benefit: What Muhammad Ismail mentioned, which is that minor shirk (associating partners with Allah) does not take one out of the religion, and that is the case. But the scholars differed on whether it is subject to Allah's will or whether it is not forgiven. Is minor shirk like other sins, subject to Allah's will, or is it not forgiven? Some of the scholars said: It is subject to Allah's will; if He wills, He will punish for it, and if He wills, He will forgive. And some said: It is not subject to it, and it is necessary that the person be punished for it. And to this went Shaykh al-Islam by generalizing the verse
Indeed, Allah does not forgive association with Him
إن الله لا يغفر أن يُشرك بهI would rather swear by Allah falsely than swear by other than Him truthfully
لأَن أحلف بالله كاذباً أحب إلي من أن أحلف بغيره صادقاًAnd from it: The establishment of recompense and resurrection, and that recompense is of the same kind as the deed.
He said: "And both have it from Zayd ibn Khalid".
The questioner : The stronger position … .
The Shaykh : The generality is apparent in the verse
does not forgive association with Him
لا يغفر أن يشرك بهThe questioner : Shaykh.
The Shaykh : Yes
The questioner : Well... the threat is not known... .
The Shaykh : The ignorant one, may Allah bless you. Every ignorant person, there is no sin upon him
And there is no blame upon you for that in which you have erred but [only for] what your hearts intended
وليس عليكم جناح فيما أخطأتم به ولكن ما تعمدتم قلوبكمThe questioner : If she did not repent.
The Shaykh : If she did not repent, because she was knowledgeable. He said: "And both have it".
The questioner : Regarding the Islamic countries now, those who worship graves out of ignorance.
The Shaykh : Yes, indeed
The questioner : What is their ruling?
The Shaykh : These people, if they did not know and it was not conveyed to them that they are on misguidance, then their matter is up to Allah, Mighty and Majestic, and they are in the rulings of this world according to the appearance of their state.
The questioner : We rule that they are disbelievers.
The Shaykh : Yes, we say that their action is disbelief.
The questioner : No, they mean.
The Shaykh : No, we do not rule that they are disbelievers with ignorance, but on the condition that their ignorance is complete, meaning that they did not know anything about this at all. But if they hear and say, "These are Wahhabis," for example, we do not accept their words, this is not an excuse.
The questioner : Is this not from their ignorance?
The Shaykh : No, no, it does not contradict... they must investigate.
The questioner : For example, now there are common people, there are Sufi sheikhs who inform that the Wahhabis hate people, they do not love the Prophet.
The Shaykh : Yes, yes, it does not contradict. Well.
The questioner : What is the ruling of the common people?
The Shaykh : The ruling of the common people is that as long as they have heard about the Wahhabis, for example, now no one has a valid excuse, radio, newspapers, and others. And Allah, in any case, the important thing is that whoever the call of truth reached him, but he was negligent and persisted, yes, there is no doubt that he is ruled according to his negligence. And as for the ignorant person, the one with complete ignorance who does not know anything at all, he lived as a Muslim, and these Muslims worship graves, for example, then it is said that this is a Muslim and his matter is up to Allah, Mighty and Majestic.
The questioner : The man who read the verse at the funeral of Ibn 'Aqil. You mentioned that Ibn 'Aqil objected to him regarding the occasion, that the Qur'an was revealed to be acted upon, not for wailing, but he did not object to his interpretation, meaning.
The Shaykh : No, he did not object to this. He objected to this because the man intended by this, meaning he intended the meaning that... this is what he intended by following the verse.