Explanation of the author's statement: "Rather, the open sinner falls under the absolute term of faith, as in His saying"
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The Shaykh : The author said: "Rather, the open sinner falls under the absolute term of faith" "Rather, the open sinner falls under the term of faith, under the absolute term of faith".
By "absolute" here, the author means when it is used in an absolute sense, not that he means complete faith, as will become clear at the end of his statement.
No, "Rather, the open sinner falls under the absolute term of faith" means when it is used in an absolute sense. If we wanted to use an expression that leaves no room for doubt, we would say he falls under absolute faith, under absolute faith, as he expressed it at the end of his statement, may Allah have mercy on him.
An example of this:[An-Nisa 4:92] The word "believing" here is absolute faith, meaning Allah used faith in an absolute sense. Does the open sinner fall under it? Yes, meaning if a person bought a slave who is an open sinner, committing zina and drinking intoxicants, and freed him as an expiation, would that suffice for him? Yes, even though Allah said: [An-Nisa 4:92], so here the word includes the open sinner and the non-open sinner.
He said: "And it may not fall under the absolute term of faith"
Meaning in the absolute term of faith.
As in His saying:[Al-Anfal 8:2] Allah is the Helper "Innamā" is a tool of restriction, meaning: The believers are only these. Who is meant by the believers? The absolute, complete faith.
So the open sinner does not fall under the believers here, because if you recite the verses of Allah to the open sinner, they do not increase him in faith, and if you mention Allah to him, his heart never becomes fearful; his heart is hard.
If we apply this, my brothers, to our own state, we find that we are of this type, not of the type mentioned in the verse. Are we of the type whose hearts become fearful when Allah is mentioned? Sometimes, sometimes. When His verses are recited to them, does it increase them in faith? Yes? Yes? Are we of these? Sometimes, sometimes. Yes, we feel an increase in faith when we hear a reciter reading the Qur'an, and sometimes we say, "Oh, how beautiful his recitation is, how beautiful his tajwid, how beautiful his voice!" In that case, the Qur'an reached only where? Only the ear, because the ear is what perceives the sound, while it did not reach the heart.
So is our faith of the complete faith, or of the absolute faith? We ask Allah to make it of the complete faith.
So the author, may Allah have mercy on him, explained that faith may be intended as absolute faith, and it may be intended as complete faith.
So if we see a man: when Allah is mentioned, his heart does not become fearful, and when His verses are recited to him, he does not increase in faith, is it correct for us to say: He is a believer? Yes, it is correct. And is it correct to say: He is not a believer? Yes, it is correct, it is correct to say he is a believer and it is correct to say he is not a believer, yes, considering both states. So we say: He is a believer, meaning: he has absolute faith, meaning: its foundation. He is not a believer, he does not have the complete, absolute faith. Why? Because he falls under His saying[An-Nisa 4:92] and does not fall under His saying: [Al-Anfal 8:2] he does not fall under these.
He comes and reads the Qur'an from the beginning of the day to the end of it, and he does not increase in faith, he does not increase in faith. We say this person is not a believer, but he has the foundation of faith. So here, affirming faith may be due to the presence of the foundation of faith, and negating it is due to the absence of the perfection of faith. Good.
He said: "And his saying, peace and blessings be upon him:Sahih al-Bukhari 6782 " :
This negates faith from him at the time of his zina, whereas after he finishes the zina, he may believe, he may be struck by fear of Allah after he completes the zina. But at the time of his committing the zina, if he had complete faith, he would not have committed it. Rather, his faith is very weak when he commits the zina, when he proceeds to it.
And consider his saying: "at the time he commits zina" : He guarded against what? Against the fact that before the zina and after it, he is a believer. Because as long as a person has not committed the sin, he is on the hope that he will not commit it. His soul prompts him to commit zina, and he engages in a struggle with his soul, and the soul pushes him, and he returns, it pushes him, he returns, then it pushes him strongly until he falls into it. At the moment of its occurrence, he is not a believer, but when it ends, he regrets and wakes up from his sleep, does his faith return to him or not? His faith returns to him if he repents.
By "absolute" here, the author means when it is used in an absolute sense, not that he means complete faith, as will become clear at the end of his statement.
No, "Rather, the open sinner falls under the absolute term of faith" means when it is used in an absolute sense. If we wanted to use an expression that leaves no room for doubt, we would say he falls under absolute faith, under absolute faith, as he expressed it at the end of his statement, may Allah have mercy on him.
An example of this:
the freeing of a believing slave
فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍthe freeing of a believing slave
فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍA believer
مؤمنةHe said: "And it may not fall under the absolute term of faith"
Meaning in the absolute term of faith.
As in His saying:
The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَاناًThe believers are only
إنما المؤمنونActions are only
إنماSo the open sinner does not fall under the believers here, because if you recite the verses of Allah to the open sinner, they do not increase him in faith, and if you mention Allah to him, his heart never becomes fearful; his heart is hard.
If we apply this, my brothers, to our own state, we find that we are of this type, not of the type mentioned in the verse. Are we of the type whose hearts become fearful when Allah is mentioned? Sometimes, sometimes. When His verses are recited to them, does it increase them in faith? Yes? Yes? Are we of these? Sometimes, sometimes. Yes, we feel an increase in faith when we hear a reciter reading the Qur'an, and sometimes we say, "Oh, how beautiful his recitation is, how beautiful his tajwid, how beautiful his voice!" In that case, the Qur'an reached only where? Only the ear, because the ear is what perceives the sound, while it did not reach the heart.
So is our faith of the complete faith, or of the absolute faith? We ask Allah to make it of the complete faith.
So the author, may Allah have mercy on him, explained that faith may be intended as absolute faith, and it may be intended as complete faith.
So if we see a man: when Allah is mentioned, his heart does not become fearful, and when His verses are recited to him, he does not increase in faith, is it correct for us to say: He is a believer? Yes, it is correct. And is it correct to say: He is not a believer? Yes, it is correct, it is correct to say he is a believer and it is correct to say he is not a believer, yes, considering both states. So we say: He is a believer, meaning: he has absolute faith, meaning: its foundation. He is not a believer, he does not have the complete, absolute faith. Why? Because he falls under His saying
the freeing of a believing slave
تحرير رقبة مؤمنةThe believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَاناًHe comes and reads the Qur'an from the beginning of the day to the end of it, and he does not increase in faith, he does not increase in faith. We say this person is not a believer, but he has the foundation of faith. So here, affirming faith may be due to the presence of the foundation of faith, and negating it is due to the absence of the perfection of faith. Good.
He said: "And his saying, peace and blessings be upon him:
When (a person) an adulterer commits illegal sexual intercourse then he is not a believer at the time he is doing it
لا يزني الزاني حين يزني وهو مؤمنThis negates faith from him at the time of his zina, whereas after he finishes the zina, he may believe, he may be struck by fear of Allah after he completes the zina. But at the time of his committing the zina, if he had complete faith, he would not have committed it. Rather, his faith is very weak when he commits the zina, when he proceeds to it.
And consider his saying: "at the time he commits zina" : He guarded against what? Against the fact that before the zina and after it, he is a believer. Because as long as a person has not committed the sin, he is on the hope that he will not commit it. His soul prompts him to commit zina, and he engages in a struggle with his soul, and the soul pushes him, and he returns, it pushes him, he returns, then it pushes him strongly until he falls into it. At the moment of its occurrence, he is not a believer, but when it ends, he regrets and wakes up from his sleep, does his faith return to him or not? His faith returns to him if he repents.