Continuation of the explanation of the author's statement: (And if two groups of believers fight, make peace between them. But if one of them transgresses against the other, fight the one that transgresses
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The Shaykh : [Al-Hujurat 49:9-10].
So Allah the Exalted made the group that makes peace a sister to the two fighting groups. This indicates that a person does not exit faith by committing a major sin.
And what is the fruit of this statement? Its fruit is that if I see a man immersed in sin, do I boycott him? Or do I greet him? Ah? I greet him, I greet him, because the Prophet (peace and blessings be upon him) mentioned the rights of a Muslim over a MuslimSahih Muslim 2162b and this man, in my view, is still a Muslim... unless there is a benefit in boycotting him? What? The benefit? Those who lagged behind the expedition to Tabuk, and who were his two companions? Hilaal ibn Umayyah, and Mararah ibn al-Rabi'. Good.
The second benefit: If we say that he does not exit faith, do we love him absolutely? Or do we dislike him absolutely? We say: neither this nor that. We love him for the faith he possesses, and we dislike him for the sins he possesses. Good. Explanation of the verse[Al-Hujurat 49:9] How is "Inna" a name, even though "Inna" is a conditional particle and conditional particles do not enter except upon verbs?
The answer is that the fact that conditional particles enter upon verbs is not a point of consensus among grammarians. Some of them said: It is permissible for them to enter upon names if they are connected to a verb, as in this verse.
As for the view that the conditional "Inna" does not enter except upon a verb, we say: that "Inna" entered upon a deleted conditional verb indicated by what is present, and its estimation is: And if two groups of believers fought, then make peace between them. And His saying refers to whom? To the other believers who were safe from the fighting .. [Al-Hujurat 49:9]. Yes?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : How? Peace be upon you, unless if I boycotted him... in.
From the creed of the people of the Sunnah and the community in their stance toward the people of major sins is that the people of major sins do not exit faith and do not remain in the Fire eternally, and that they are deficient in faith and deserving of entering the Fire. And if you wish, say: deserving of punishment, to be more general, since the punishment may be entering the Fire or it may be less than that.
The important thing is that the people of the Sunnah and the community hold that the open sinner, however great his open sinfulness, even if he is a killer who drinks intoxicants and steals and shaves his beard and lets his garment hang below the ankles and so on, however great his open sinfulness, as long as he has not exited faith, he is what? A believer deserving, ah? No, deserving of punishment.
So their saying "believer," two innovating groups opposed them in this, namely the Khawarij and the Mu'tazilah. How is the disagreement with them?
The Khawarij said: The doer of a major sin is a disbeliever, a disbeliever.
And the Mu'tazilah said: The doer of a major sin is not a believer, but they say not a believer and not a disbeliever, but in a station between two stations. So they innovated the saying of the station between two stations, even though it is contrary to the Qur'an, for Allah says:[At-Taghabun 64:2] and there is no station between two stations.
And He said regarding the punishment:[Hud 11:105]
In any case, the people of the Sunnah and the community opposed them in this principle - that is, that he remains in his faith - what? Two groups from? The Khawarij and the Mu'tazilah.
How is the disagreement? The Khawarij say: He is a disbeliever - we have passed the ruling, the discussion is on the name - and the Mu'tazilah say he is in a station between two stations, they say he is not a believer and not a disbeliever, so we do not agree with you, O people of the Sunnah, and we do not agree with you, O Khawarij, clear?
The Murji'ah also opposed them in the principle, because affirming faith for the open sinner with the people of the Sunnah is not the same as affirming it with the Murji'ah, since the Murji'ah say the disobedient believer, the open sinner, is a believer with complete faith, and the people of the Sunnah and the community say a believer with deficient faith.
So we can say that four groups opposed them in this principle, three groups: the Murji'ah, the Khawarij, and the Mu'tazilah.
Good. In the second issue: the ruling on the open sinner, two groups, rather three, also opposed them in it.
The Khawarij and the Mu'tazilah say: He is deserving of punishment and remains in the Fire eternally. Who? The Khawarij and the Mu'tazilah.
The Murji'ah say: He is not deserving of punishment and does not remain in the Fire eternally.
The people of the Sunnah say: He is deserving of punishment but does not remain in the Fire eternally.
Their evidence for this is the saying of Allah the Exalted:[An-Nisa 4:48] meaning sins other than associating partners with Allah So he is deserving of punishment, deserving, and Allah may forgive him, or not? Allah may forgive him, does he remain in the Fire eternally or not? Not eternally, because if he remained eternally, there would be no forgiveness for him, and Allah Mighty and Majestic says: .
I think, praise be to Allah, the principles of the people of the Sunnah in this chapter are very clear, that he is not a disbeliever, nor a believer with complete faith, nor in a station between two stations. This is with regard to the name.
And he does not remain in the Fire eternally, nor is he not deserving of punishment, but he is deserving of punishment and may be forgiven and does not remain in the Fire eternally.
Good, what is the evidence that the brotherhood of faith remains with sins and major sins?
The evidence: The saying of Allah the Exalted in the verse of retaliation: and retaliation does not occur except by intentional killing, and intentional killing is among the major sins, and yet Allah the Exalted called the killed man a brother to the killer.
Likewise, in the fighting between believers, fighting between believers is among the major sins, to the extent that the Messenger (peace and blessings be upon him) called it disbelief, and he said:Musannaf Ibn Abi Shaybah 9:610, and yet he said: [Al-Hujurat 49:9] [Al-Hujurat 49:9] so he affirmed the description of faith with the fighting.
So if someone says: Yes, they were believers before the fighting, but the discussion is after the fighting?
We say: Yes, the evidence that this description remains even after the fighting is His saying:[Al-Hujurat 49:10].
And on this, in the verse is evidence that major sins do not cause a person to exit faith. Did you understand now? Good.
Then the author (may Allah have mercy on him) said:
(9) And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. (10) The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.
على الأخرى فقاتلوا التي تبغي حتى تفيء إلى أمر الله فإن فاءت فأصلحوا بينهما بالعدل وأقسطوا إن الله يحب المقسطين إنما المؤمنون إخوةSo Allah the Exalted made the group that makes peace a sister to the two fighting groups. This indicates that a person does not exit faith by committing a major sin.
And what is the fruit of this statement? Its fruit is that if I see a man immersed in sin, do I boycott him? Or do I greet him? Ah? I greet him, I greet him, because the Prophet (peace and blessings be upon him) mentioned the rights of a Muslim over a Muslim
When you meet him, offer him greetings
إذا لقيته فسلم عليهThe second benefit: If we say that he does not exit faith, do we love him absolutely? Or do we dislike him absolutely? We say: neither this nor that. We love him for the faith he possesses, and we dislike him for the sins he possesses. Good. Explanation of the verse
And if two factions among the believers should fight
إن طائفتان من المؤمنين اقتتلواThe answer is that the fact that conditional particles enter upon verbs is not a point of consensus among grammarians. Some of them said: It is permissible for them to enter upon names if they are connected to a verb, as in this verse.
As for the view that the conditional "Inna" does not enter except upon a verb, we say: that "Inna" entered upon a deleted conditional verb indicated by what is present, and its estimation is: And if two groups of believers fought, then make peace between them. And His saying
Make peace
أصلحواIf one of them transgresses against the other
فإن بغت إحداهما على الأخرىthen fight against the one that oppresses until it returns to the ordinance of Allah
فقاتلوا التي تبغي حتى تفيء إلى أمر اللهThe student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : How? Peace be upon you, unless if I boycotted him... in.
From the creed of the people of the Sunnah and the community in their stance toward the people of major sins is that the people of major sins do not exit faith and do not remain in the Fire eternally, and that they are deficient in faith and deserving of entering the Fire. And if you wish, say: deserving of punishment, to be more general, since the punishment may be entering the Fire or it may be less than that.
The important thing is that the people of the Sunnah and the community hold that the open sinner, however great his open sinfulness, even if he is a killer who drinks intoxicants and steals and shaves his beard and lets his garment hang below the ankles and so on, however great his open sinfulness, as long as he has not exited faith, he is what? A believer deserving, ah? No, deserving of punishment.
So their saying "believer," two innovating groups opposed them in this, namely the Khawarij and the Mu'tazilah. How is the disagreement with them?
The Khawarij said: The doer of a major sin is a disbeliever, a disbeliever.
And the Mu'tazilah said: The doer of a major sin is not a believer, but they say not a believer and not a disbeliever, but in a station between two stations. So they innovated the saying of the station between two stations, even though it is contrary to the Qur'an, for Allah says:
It is He who created you, and among you is the disbeliever, and among you is the believer
هو الذي خلقكم فمنكم كافر ومنكم مؤمنAnd He said regarding the punishment:
And among them will be the wretched and the prosperous.
فمنهم شقي وسعيدIn any case, the people of the Sunnah and the community opposed them in this principle - that is, that he remains in his faith - what? Two groups from? The Khawarij and the Mu'tazilah.
How is the disagreement? The Khawarij say: He is a disbeliever - we have passed the ruling, the discussion is on the name - and the Mu'tazilah say he is in a station between two stations, they say he is not a believer and not a disbeliever, so we do not agree with you, O people of the Sunnah, and we do not agree with you, O Khawarij, clear?
The Murji'ah also opposed them in the principle, because affirming faith for the open sinner with the people of the Sunnah is not the same as affirming it with the Murji'ah, since the Murji'ah say the disobedient believer, the open sinner, is a believer with complete faith, and the people of the Sunnah and the community say a believer with deficient faith.
So we can say that four groups opposed them in this principle, three groups: the Murji'ah, the Khawarij, and the Mu'tazilah.
Good. In the second issue: the ruling on the open sinner, two groups, rather three, also opposed them in it.
The Khawarij and the Mu'tazilah say: He is deserving of punishment and remains in the Fire eternally. Who? The Khawarij and the Mu'tazilah.
The Murji'ah say: He is not deserving of punishment and does not remain in the Fire eternally.
The people of the Sunnah say: He is deserving of punishment but does not remain in the Fire eternally.
Their evidence for this is the saying of Allah the Exalted:
Indeed, Allah does not forgive association with Him, but He forgives what is less than that
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلكfor whoever wishes
لمن يشاءHe forgives what is less than that for whom He wills
يغفر ما دون ذلك لمن يشاءI think, praise be to Allah, the principles of the people of the Sunnah in this chapter are very clear, that he is not a disbeliever, nor a believer with complete faith, nor in a station between two stations. This is with regard to the name.
And he does not remain in the Fire eternally, nor is he not deserving of punishment, but he is deserving of punishment and may be forgiven and does not remain in the Fire eternally.
Good, what is the evidence that the brotherhood of faith remains with sins and major sins?
The evidence: The saying of Allah the Exalted in the verse of retaliation:
So whoever forgives something from his brother
فمن عفي من أخيه شيءLikewise, in the fighting between believers, fighting between believers is among the major sins, to the extent that the Messenger (peace and blessings be upon him) called it disbelief, and he said:
The cursing of a believer is open sinfulness and his fighting is disbelief
سباب المؤمن فسوق وقتاله كفرAnd if two factions among the believers should fight, then make settlement between the two
وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهماamong the believers should fight, then make settlement between the two
من المؤمنين اقتتلوا فأصلحوا بينهماSo if someone says: Yes, they were believers before the fighting, but the discussion is after the fighting?
We say: Yes, the evidence that this description remains even after the fighting is His saying:
The believers are but brothers, so make settlement between your brothers
إنما المؤمنون إخوة فأصلحوا بين أخويكمAnd on this, in the verse is evidence that major sins do not cause a person to exit faith. Did you understand now? Good.
Then the author (may Allah have mercy on him) said: