Explanation of the author's statement: And in the chapter on the names of faith and religion, between the Haruriyyah and the Mu'tazilah, and between the Murji'ah and the Jahmiyyah
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The Shaykh : He said: "And in the chapter on the names of faith and religion, between the Haruriyyah and the Mu'tazilah" This is from the side of "and the Murji'ah" In my opinion "and the Jahmiyyah" In one copy it is written "and the Murji'ah and the Jahmiyyah" In the chapter on names and religion, not the chapter on rulings, which are the promise and the threat. The promise and the threat are called rulings. What we are dealing with now is naming. The doer of a major sin, oh 'Abd Allah, what do we call him? A believer? A disbeliever? What do we call him?
The student: An open sinner
The Shaykh : Okay. As for the people of the threat, they said he is not a believer. The people of the threat said: He is not a believer. They are the Khawarij and the Mu'tazilah. But the Khawarij had courage and said he is a disbeliever, not a believer. So he is a disbeliever. There is no rank between the two ranks. So what comes after the truth?
The student: But misguidance
The Shaykh : But misguidance. So he has exited faith and entered disbelief. So he is a disbeliever, and his blood and wealth are lawful. I seek refuge in Allah. The doer of a major sin. For this reason, they rebelled against the imams and declared people disbelievers. Anyone who steals, yes, even if it is the smallest amount, is a disbeliever, a disbeliever who has exited Islam. Who is this?
The student: The Khawarij
The Shaykh : The Khawarij. The Murji'ah. What did the Murji'ah say? The Murji'ah, oh brothers, let us take the two opposites. The Murji'ah opposed... all the way through. They said a complete believer in faith steals, commits zina, drinks intoxicants, kills the soul, and cuts off the road. And we tell him, you are a complete believer in faith, like a man who performed the obligatory and recommended acts and avoided the forbidden. You and he are equal in faith.
The student: Equal
The Shaykh : One is a complete believer in faith. Is this the opposite or not?
The student: Yes.
The Shaykh : Okay, is it the opposite in name, and also in ruling?
The student: Yes.
The Shaykh : And in ruling, because these people say that this believer, this open sinner, the doer of a major sin, they say he enters Paradise and does not enter the Fire. And the Khawarij say he will remain in the Fire forever. So the clever ones came from the side of the cowardice of the Mu'tazilah and said, we are the people of intellect. The doer of a major sin has exited faith. Where did he go? He stopped in the middle of the road. So he is in a rank between two ranks. We do not dare to say he is a disbeliever, but we cannot say he is a believer who commits major sins, commits zina, steals, kills the soul, drinks intoxicants, and cuts off the road, and we call him a believer. This is not possible. He has exited faith. Where did he go? Here?
The student: ...
The Shaykh : He did not reach disbelief in the middle of the road. So he is in a rank between two ranks. And they said, we are the happiest people with the truth. In reality, if they said that this person is not equal to a worshipping believer, did they tell the truth or not?
The student: They told the truth
The Shaykh : They told the truth. But for them to exclude him from faith and then create for him a rank between two ranks is a religious innovation that did not come in the Book of Allah or the Sunnah of His Messenger. All the texts indicate that there is no rank between two ranks.[Saba 34:24] [Yunus 10:32] The Qur'an is a proof for you or against you [At-Taghabun 64:2] Where is the rank between the two ranks? This is an invented statement and is not correct.
Okay, they say he is in a rank between two ranks. And in the chapter of the threat, they execute the threat upon him. They agree with the Khawarij. They agree with the Khawarij. They say, we and you agree that the doer of a major sin will remain in the Fire forever. You are courageous and say he is a disbeliever, and we are cowardly to say he is a disbeliever. We say, by Allah, we cannot say he is a disbeliever. We say he is in a rank between two ranks. Okay, what are his rulings in this world? They said, the rulings of Islam are applied to him because that is his original state. So in this world, he is in the position of the open sinner who disobeys. Okay, how are the rulings applied to him? How do we pray for him and say, "O Allah, forgive him," when he will remain in the Fire forever? It is obligatory for them to say that in the rulings of this world, he is suspended. At the very least, he is suspended. We do not say he is a Muslim, nor a disbeliever. We do not give him the rulings of Islam or the rulings of disbelief when he dies.
The student: ...
The Shaykh : Here, we do not pray for him, we do not shroud him, we do not wash him, we do not bury him with the Muslims, and we do not bury him with the disbelievers.
The student: ...
The Shaykh : No, it is simple.
The student: ...
The Shaykh : We look for a cemetery between two cemeteries. Yes. Okay, look, there is a dead person who is not buried with the Muslims nor with the disbelievers.
The student: The People of the Book
The Shaykh : If she carried a Muslim. If a woman married to a Muslim dies, and she is a Christian or a Jew, and she is pregnant, we do not leave her with the disbelievers, out of consideration for her child, because her child is a Muslim. Nor with the Muslims.
The student: Out of consideration for her
The Shaykh : Here, out of consideration for her, because she is not a Muslim. They say she is buried alone in a place alone, not with the Muslims and not with the disbelievers.
The questioner : Is this correct?
The Shaykh : By Allah, it has a strong aspect, without doubt. This is the statement of the jurists, and it is correct in any case.
The questioner : Is it permissible for a Muslim to marry a Christian woman?
The Shaykh : Marry a Christian woman. Yes, good.
Okay, the important thing now, what did we understand? What is the aspect of the middle position of the people of the Sunnah and the community in the names of faith and religion, between the Murji'ah and between the Khawarij and the Mu'tazilah? The people of the Sunnah and the community say, we call the believer who committed a major sin a believer with deficient faith. That is, we do not give him the absolute description, but we say a believer with deficient faith. And it will come to us, if Allah wills, the evidence indicating that faith increases and decreases. Or we say, a believer in his faith, an open sinner in his major sin. So we give him his right: his faith, we do not deprive him of it, and his open sinfulness, we do not deprive him of it, because he is an open sinner. So he is a believer in his faith, an open sinner in his major sin. So he is not given the absolute name, nor is the absolute name taken from him. Like that? He is not given the absolute name, nor is it taken from him.
The student: The absolute name
The Shaykh : The absolute name. Correct?
The student: Yes.
The Shaykh : Do you know the difference between them? Good. And the rest of the discussion will come, if Allah wills.
It has been said that the first one to say likening Allah to creation or comparing Allah to creation, which is the most correct, was Hisham ibn al-Hakam the Rafidi. But the last of the Rafidah became Mu'tazilah, meaning they denied the divine attributes and believed in the indwelling of Allah, because they believe that Allah is in every place. We ask Allah for safety.
Okay, in the chapter on the actions of Allah, between the Jabriyyah and the Qadariyyah. The Jabriyyah are those who say that man has no choice and no action, but rather he is compelled in his work. And the Qadariyyah are the opposite. They say man is a chooser, capable, and independent in his work. Allah has no will or creation in it. In the names of faith and religion, between the Murji'ah and who?
The student: The people of the threat
The Shaykh : And the people of the threat. In the chapter of the threat, between the Murji'ah and the people of the threat. The Murji'ah say that the doer of a major sin, the doer of a major sin, does not enter the Fire. He does not enter the Fire at all, no matter how great his major sin is. And the people of the threat say the doer of a major sin will remain in the Fire forever. And who are the people of the threat? Two groups: the Khawarij and the Mu'tazilah. In the chapter on the names of faith and religion, between
The student: The Haruriyyah
The Shaykh : A subtle point. Between the Murji'ah on one side, and the Haruriyyah and the Mu'tazilah on the other side. The Haruriyyah are the Khawarij, and they were named so after Harura, which is a place near Kufa.
A battle took place between them and 'Ali ibn Abi Talab. Okay. The Murji'ah say that the doer of a major sin is a complete believer in faith. The faith of the most wicked and most sinful people is like the faith of the most obedient people to Allah. Yes. The Haruriyyah and the Khawarij say the doer of a major sin has exited faith. He has exited faith. So they agree on this principle, but they differ on whether he entered disbelief or not. The Khawarij say he entered disbelief, and the Mu'tazilah say he did not enter disbelief, but rather he is in a rank between two ranks: faith and disbelief. It has been mentioned to us that the statement of the Mu'tazilah is an innovated statement that has no basis in the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). And that people in the Book of Allah and the Sunnah of His Messenger are divided into two sections, with no third: disbelief and faith, and misery and happiness.[At-Taghabun 64:2] Is there a third section in it?
The student: No.
The Shaykh : Here, no. It says:[Hud 11:105] Is there a third section:
The student: No.
The Shaykh : There is not. So this is an innovated statement. And we said yesterday that the Khawarij are more courageous than them. What is in it? In their declaration of disbelief. And they became cowardly. They were cowardly to say he is a disbeliever. Okay, how is the middle position of the people of the Sunnah and the community between these sects?
First: In the chapter on names and attributes, they said we affirm for Allah the Exalted the attributes, and we deny from Him what? Comparing Allah to creation. So they affirm, unlike the deniers of attributes, without comparing Allah to creation, unlike the comparers. Okay, in the chapter of the threat, they say that the doer of a major sin is deserving of punishment, unlike
The student: The Murji'ah
The Shaykh : The Murji'ah. He does not remain in the Fire forever, unlike
The student: The Khawarij
The Shaykh : The *wa'id* school differs from the *wa'id* school. We do not call them Khawarij or Mu'tazilah; we call them the *wa'id* school. In the chapter on faith and religion, they say that the one who commits a major sin is a believer whose faith is deficient, or a believer in his faith but an open sinner in his major sin. So, a believer, in contrast to whom?
The student: To the Khawarij.
The Shaykh : And to whom?
The student: The Mu'tazilah.
The Shaykh : And the Mu'tazilah say his faith is deficient, in contrast to the Murji'ah, or that he combines the descriptions of faith and open sinfulness: a believer in his faith but an open sinner in his major sin. What is the ruling that follows from this name? It follows that we are not permitted to hate the open sinner with absolute hatred, nor to love him with absolute love. The believing open sinner, such as one we know drinks intoxicants, commits unlawful sexual intercourse, or steals, is not to be loved with absolute love nor hated with absolute hatred. Rather, we love him for the faith he possesses, so he is dearer to us than the disbeliever, and we hate him for the disobedience he possesses. Many people in this matter cannot control themselves; you find them hating the disobedient open sinner with absolute hatred and despising him, sometimes even despising him as they despise the disbeliever, may Allah protect us from that. This is an error. Is this justice?
The student: No.
The Shaykh : Yes.
The student: No.
The Shaykh :[Ash-Shuraa 42:17] by which things are weighed. This is a man who possesses the foundation of faith. How can I hate him with the hatred of the disbeliever and have no love for him in my heart in any way? This is not correct. Rather, I love him for the faith he possesses and hate him for the disobedience he possesses. As for the one who does not pray, I hate him with absolute hatred and have no love for him in my heart, because he is a disbeliever. He is on the same level as the polytheist who worships an idol, because both are disbelievers. So we must, O brothers, be attentive to this matter, because some people, when they see a sin or open sinfulness in their believing brothers, say: "I hate him absolutely, I do not love him, I do not look at him, I do not sit with him, and I have no connection with him whatsoever." This is an error.
The student: An open sinner
The Shaykh : Okay. As for the people of the threat, they said he is not a believer. The people of the threat said: He is not a believer. They are the Khawarij and the Mu'tazilah. But the Khawarij had courage and said he is a disbeliever, not a believer. So he is a disbeliever. There is no rank between the two ranks. So what comes after the truth?
The student: But misguidance
The Shaykh : But misguidance. So he has exited faith and entered disbelief. So he is a disbeliever, and his blood and wealth are lawful. I seek refuge in Allah. The doer of a major sin. For this reason, they rebelled against the imams and declared people disbelievers. Anyone who steals, yes, even if it is the smallest amount, is a disbeliever, a disbeliever who has exited Islam. Who is this?
The student: The Khawarij
The Shaykh : The Khawarij. The Murji'ah. What did the Murji'ah say? The Murji'ah, oh brothers, let us take the two opposites. The Murji'ah opposed... all the way through. They said a complete believer in faith steals, commits zina, drinks intoxicants, kills the soul, and cuts off the road. And we tell him, you are a complete believer in faith, like a man who performed the obligatory and recommended acts and avoided the forbidden. You and he are equal in faith.
The student: Equal
The Shaykh : One is a complete believer in faith. Is this the opposite or not?
The student: Yes.
The Shaykh : Okay, is it the opposite in name, and also in ruling?
The student: Yes.
The Shaykh : And in ruling, because these people say that this believer, this open sinner, the doer of a major sin, they say he enters Paradise and does not enter the Fire. And the Khawarij say he will remain in the Fire forever. So the clever ones came from the side of the cowardice of the Mu'tazilah and said, we are the people of intellect. The doer of a major sin has exited faith. Where did he go? He stopped in the middle of the road. So he is in a rank between two ranks. We do not dare to say he is a disbeliever, but we cannot say he is a believer who commits major sins, commits zina, steals, kills the soul, drinks intoxicants, and cuts off the road, and we call him a believer. This is not possible. He has exited faith. Where did he go? Here?
The student: ...
The Shaykh : He did not reach disbelief in the middle of the road. So he is in a rank between two ranks. And they said, we are the happiest people with the truth. In reality, if they said that this person is not equal to a worshipping believer, did they tell the truth or not?
The student: They told the truth
The Shaykh : They told the truth. But for them to exclude him from faith and then create for him a rank between two ranks is a religious innovation that did not come in the Book of Allah or the Sunnah of His Messenger. All the texts indicate that there is no rank between two ranks.
And indeed, we or you are either upon guidance or in
وإنا أو إياكم لعلى هدى أو في ضلالAnd what can be beyond truth except error?
فماذا بعد الحق إلا الضلالwho created you, and among you is the disbeliever, and among you is the believer
خلقكم فمنكم كافر ومنكم مؤمنOkay, they say he is in a rank between two ranks. And in the chapter of the threat, they execute the threat upon him. They agree with the Khawarij. They agree with the Khawarij. They say, we and you agree that the doer of a major sin will remain in the Fire forever. You are courageous and say he is a disbeliever, and we are cowardly to say he is a disbeliever. We say, by Allah, we cannot say he is a disbeliever. We say he is in a rank between two ranks. Okay, what are his rulings in this world? They said, the rulings of Islam are applied to him because that is his original state. So in this world, he is in the position of the open sinner who disobeys. Okay, how are the rulings applied to him? How do we pray for him and say, "O Allah, forgive him," when he will remain in the Fire forever? It is obligatory for them to say that in the rulings of this world, he is suspended. At the very least, he is suspended. We do not say he is a Muslim, nor a disbeliever. We do not give him the rulings of Islam or the rulings of disbelief when he dies.
The student: ...
The Shaykh : Here, we do not pray for him, we do not shroud him, we do not wash him, we do not bury him with the Muslims, and we do not bury him with the disbelievers.
The student: ...
The Shaykh : No, it is simple.
The student: ...
The Shaykh : We look for a cemetery between two cemeteries. Yes. Okay, look, there is a dead person who is not buried with the Muslims nor with the disbelievers.
The student: The People of the Book
The Shaykh : If she carried a Muslim. If a woman married to a Muslim dies, and she is a Christian or a Jew, and she is pregnant, we do not leave her with the disbelievers, out of consideration for her child, because her child is a Muslim. Nor with the Muslims.
The student: Out of consideration for her
The Shaykh : Here, out of consideration for her, because she is not a Muslim. They say she is buried alone in a place alone, not with the Muslims and not with the disbelievers.
The questioner : Is this correct?
The Shaykh : By Allah, it has a strong aspect, without doubt. This is the statement of the jurists, and it is correct in any case.
The questioner : Is it permissible for a Muslim to marry a Christian woman?
The Shaykh : Marry a Christian woman. Yes, good.
Okay, the important thing now, what did we understand? What is the aspect of the middle position of the people of the Sunnah and the community in the names of faith and religion, between the Murji'ah and between the Khawarij and the Mu'tazilah? The people of the Sunnah and the community say, we call the believer who committed a major sin a believer with deficient faith. That is, we do not give him the absolute description, but we say a believer with deficient faith. And it will come to us, if Allah wills, the evidence indicating that faith increases and decreases. Or we say, a believer in his faith, an open sinner in his major sin. So we give him his right: his faith, we do not deprive him of it, and his open sinfulness, we do not deprive him of it, because he is an open sinner. So he is a believer in his faith, an open sinner in his major sin. So he is not given the absolute name, nor is the absolute name taken from him. Like that? He is not given the absolute name, nor is it taken from him.
The student: The absolute name
The Shaykh : The absolute name. Correct?
The student: Yes.
The Shaykh : Do you know the difference between them? Good. And the rest of the discussion will come, if Allah wills.
It has been said that the first one to say likening Allah to creation or comparing Allah to creation, which is the most correct, was Hisham ibn al-Hakam the Rafidi. But the last of the Rafidah became Mu'tazilah, meaning they denied the divine attributes and believed in the indwelling of Allah, because they believe that Allah is in every place. We ask Allah for safety.
Okay, in the chapter on the actions of Allah, between the Jabriyyah and the Qadariyyah. The Jabriyyah are those who say that man has no choice and no action, but rather he is compelled in his work. And the Qadariyyah are the opposite. They say man is a chooser, capable, and independent in his work. Allah has no will or creation in it. In the names of faith and religion, between the Murji'ah and who?
The student: The people of the threat
The Shaykh : And the people of the threat. In the chapter of the threat, between the Murji'ah and the people of the threat. The Murji'ah say that the doer of a major sin, the doer of a major sin, does not enter the Fire. He does not enter the Fire at all, no matter how great his major sin is. And the people of the threat say the doer of a major sin will remain in the Fire forever. And who are the people of the threat? Two groups: the Khawarij and the Mu'tazilah. In the chapter on the names of faith and religion, between
The student: The Haruriyyah
The Shaykh : A subtle point. Between the Murji'ah on one side, and the Haruriyyah and the Mu'tazilah on the other side. The Haruriyyah are the Khawarij, and they were named so after Harura, which is a place near Kufa.
A battle took place between them and 'Ali ibn Abi Talab. Okay. The Murji'ah say that the doer of a major sin is a complete believer in faith. The faith of the most wicked and most sinful people is like the faith of the most obedient people to Allah. Yes. The Haruriyyah and the Khawarij say the doer of a major sin has exited faith. He has exited faith. So they agree on this principle, but they differ on whether he entered disbelief or not. The Khawarij say he entered disbelief, and the Mu'tazilah say he did not enter disbelief, but rather he is in a rank between two ranks: faith and disbelief. It has been mentioned to us that the statement of the Mu'tazilah is an innovated statement that has no basis in the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). And that people in the Book of Allah and the Sunnah of His Messenger are divided into two sections, with no third: disbelief and faith, and misery and happiness.
It is He who created you, and among you is the disbeliever, and among you is the believer
هو الذي خلقكم فمنكم كافر ومنكم مؤمنThe student: No.
The Shaykh : Here, no. It says:
The Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous.
يوم يأتي لا تكلم نفس إلا بإذنه فمنهم شقي وسعيدThe student: No.
The Shaykh : There is not. So this is an innovated statement. And we said yesterday that the Khawarij are more courageous than them. What is in it? In their declaration of disbelief. And they became cowardly. They were cowardly to say he is a disbeliever. Okay, how is the middle position of the people of the Sunnah and the community between these sects?
First: In the chapter on names and attributes, they said we affirm for Allah the Exalted the attributes, and we deny from Him what? Comparing Allah to creation. So they affirm, unlike the deniers of attributes, without comparing Allah to creation, unlike the comparers. Okay, in the chapter of the threat, they say that the doer of a major sin is deserving of punishment, unlike
The student: The Murji'ah
The Shaykh : The Murji'ah. He does not remain in the Fire forever, unlike
The student: The Khawarij
The Shaykh : The *wa'id* school differs from the *wa'id* school. We do not call them Khawarij or Mu'tazilah; we call them the *wa'id* school. In the chapter on faith and religion, they say that the one who commits a major sin is a believer whose faith is deficient, or a believer in his faith but an open sinner in his major sin. So, a believer, in contrast to whom?
The student: To the Khawarij.
The Shaykh : And to whom?
The student: The Mu'tazilah.
The Shaykh : And the Mu'tazilah say his faith is deficient, in contrast to the Murji'ah, or that he combines the descriptions of faith and open sinfulness: a believer in his faith but an open sinner in his major sin. What is the ruling that follows from this name? It follows that we are not permitted to hate the open sinner with absolute hatred, nor to love him with absolute love. The believing open sinner, such as one we know drinks intoxicants, commits unlawful sexual intercourse, or steals, is not to be loved with absolute love nor hated with absolute hatred. Rather, we love him for the faith he possesses, so he is dearer to us than the disbeliever, and we hate him for the disobedience he possesses. Many people in this matter cannot control themselves; you find them hating the disobedient open sinner with absolute hatred and despising him, sometimes even despising him as they despise the disbeliever, may Allah protect us from that. This is an error. Is this justice?
The student: No.
The Shaykh : Yes.
The student: No.
The Shaykh :