Explanation of the author's statement: And with that, they do not declare the people of the Qiblah disbelievers on the basis of absolute sins and major sins, as the Khawarij do
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The Shaykh :"And with that, they do not declare disbelievers", "And with that, they do not declare the people of the Qiblah disbelievers on the basis of absolute sins and major sins". Before we begin the lesson for this night, I would like to discuss what came before.
... for the person increases in faith thereby, yes? So if a person intends to commit a sin, then he remembers Allah (Mighty and Majestic) and desists, repents, and turns away, that is an increase in his faith. For this reason, Allah described the righteous with this, saying:[Ali 'Imran 3:135]. So the causes of the increase of faith are five, right?
Knowing Allah by His names and attributes, looking at the signs of Allah, whether cosmic or legislative, doing much good, doing good well, leaving, yes, leaving sins to draw near to Allah the Exalted by leaving them.
And we have mentioned previously that leaving sins has three states, right? Good.
The causes of the decrease of faith, yes?
The student: Not leaving the sin.
The Shaykh : Not leaving the sin, and what makes it more concise?
The student: Committing the sin.
The Shaykh : Committing the sin, committing the sin, yes?
Good, what is the benefit or the result of our saying that faith increases and decreases?
The benefit is that the more a person has of faith, the more beloved he is to us than others, because we love a person for his faith, and the ruling attached to a description increases with its increase and decreases with its decrease. Do not think that we are studying this matter theoretically, saying that faith increases by such and such and decreases by such and such. We are studying it theoretically and practically, and from it follows loyalty, strength, and then? Weakness, strength and weakness. So whenever we see a person doing the causes of the increase of faith, he is more beloved to us than a person who does what? The causes of decrease.
And this is the educational benefit we derive from this research, from our saying that faith increases with obedience and decreases with disobedience. Is that clear, everyone?
Good, the author (may Allah have mercy on him) said: "And with that". The pronoun "they" refers to the people of the Sunnah. "With that" means: with their saying that faith increases and decreases, and so on.
And before we speak about this phrase, I would like us to understand who opposed the people of the Sunnah and the community in the statement about increase and decrease.
We say: Two groups opposed them in this: the first group is the Murji'ah, and the second group is the Khawarij and the Mu'tazilah, who are called the Wa'idiyah.
So the Murji'ah opposed them, and then? The Wa'idiyah.
The Murji'ah said: Faith does not increase or decrease, because the Murji'ah exclude deeds and words from faith. They say they are not part of faith. Faith is the acknowledgment of the heart, and acknowledgment does not increase or decrease. Acknowledgment does not increase or decrease.
For example, I believe that one is half of two; my faith does not increase or decrease by that. I believe that this is white paper with "faith" written on it; it does not increase or decrease.
So faith, in their view, does not increase or decrease, because they exclude deeds from it, and they say that the acknowledgment of the heart does not increase or decrease.
And we respond to them by saying: First, your exclusion of deeds from faith is not correct, for deeds are included in faith. And the mention of what? The evidence was mentioned previously.
Second: Your saying that the acknowledgment of the heart does not differ in increase and decrease is not correct. Rather, faith in the heart varies in degree. Can anyone say that my faith is like the faith of Abu Bakr? Absolutely not. Rather, one goes further and says: My faith is like the faith of the Messenger (peace and blessings be upon him). Is that possible? It is not possible.
Then we say: The knowledge that resides in the heart accepts variation in degree, yes? So my knowledge of the report of Zayd is less than my knowledge of the report of Zayd and 'Amr, or not? If Zayd informs me of something and he is truthful and trustworthy in my estimation, I know it and believe in it. If another person comes to me and informs me of the same report, does my certainty increase or not? My certainty and my faith increase. And if I see it with my own eyes, my certainty increases. Have you not heard the saying of Ibrahim:[Al-Baqarah 2:260]
So this is evidence that the faith that is in the heart accepts increase and decrease.
The second group that opposes the people of the Sunnah is the group of the Wa'idiyah. This consists of the Khawarij and the Mu'tazilah. They are called Wa'idiyah because they hold to the rulings of the threat without the rulings of the promise, meaning: they prioritize the texts of the threat over the texts of the promise.
But the Khawarij say: Faith does not increase or decrease; either it exists in its entirety or it is absent in its entirety, either it exists in its entirety or it is absent in its entirety. So the doer of a major sin, in their view, is not one whose faith is deficient; rather, his faith is negated; he has no faith.
And the Mu'tazilah say: The doer of a major sin does not exit from, yes, he does not enter into disbelief, but he is outside of faith. So he is in a state between two states, and faith does not increase or decrease; either it exists in its entirety or it is absent in its entirety.
So these two groups opposed the people of the Sunnah and the community. As for the people of the Sunnah and the community, they say that faith increases and decreases while its foundation remains.
He said: "And with that, they do not declare the people of the Qiblah disbelievers on the basis of absolute sins and major sins"
His saying: "They do not declare the people of the Qiblah disbelievers". The people of the Qiblah are the Muslims, because the Prophet (peace and blessings be upon him) said:Sunan an-Nasa'i 3968Sahih (Darussalam) So the people of the Qiblah means the people of Islam, because they face the Qiblah.
The Muslim, in the view of the people of the Sunnah and the community, is not declared a disbeliever on the basis of absolute sins and major sins.
And consider the author's saying: "On the basis of absolute sins", and he did not say: on the basis of sins and major sins, because among sins there is what is disbelief, and so among major sins. As for absolute sin, it will not be disbelief.
And the difference between the absolute thing and the absolute of the thing is: the absolute thing means perfection. And the absolute of the thing means: the foundation of the thing—pay attention—means the foundation of the thing exists, but not on the path of perfection.
So the believer who commits a major sin, does he have the absolute of faith or the absolute faith? The absolute of faith, meaning the foundation of faith exists in him, but its perfection is missing.
So the author's statement here is very precise, may Allah have mercy on him. He said: "On the basis of absolute sins and major sins". As for absolute sins and absolute major sins that lead to disbelief, they declare him a disbeliever.
"As the Khawarij do". What do the Khawarij say? They say: The doer of a major sin is a disbeliever. If he commits zina, he is a disbeliever. If he steals, he is a disbeliever. If he kills, he is a disbeliever. If he drinks intoxicants, he is a disbeliever. If he steals, he is a disbeliever. Every major sin, in their view, if a person commits it, he is a disbeliever. For this reason, they rebelled against the Muslims, and they made their blood and wealth lawful, and it is very easy for them to say to a person that he is a disbeliever, may Allah protect us from that.
... for the person increases in faith thereby, yes? So if a person intends to commit a sin, then he remembers Allah (Mighty and Majestic) and desists, repents, and turns away, that is an increase in his faith. For this reason, Allah described the righteous with this, saying:
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins
والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهمKnowing Allah by His names and attributes, looking at the signs of Allah, whether cosmic or legislative, doing much good, doing good well, leaving, yes, leaving sins to draw near to Allah the Exalted by leaving them.
And we have mentioned previously that leaving sins has three states, right? Good.
The causes of the decrease of faith, yes?
The student: Not leaving the sin.
The Shaykh : Not leaving the sin, and what makes it more concise?
The student: Committing the sin.
The Shaykh : Committing the sin, committing the sin, yes?
Good, what is the benefit or the result of our saying that faith increases and decreases?
The benefit is that the more a person has of faith, the more beloved he is to us than others, because we love a person for his faith, and the ruling attached to a description increases with its increase and decreases with its decrease. Do not think that we are studying this matter theoretically, saying that faith increases by such and such and decreases by such and such. We are studying it theoretically and practically, and from it follows loyalty, strength, and then? Weakness, strength and weakness. So whenever we see a person doing the causes of the increase of faith, he is more beloved to us than a person who does what? The causes of decrease.
And this is the educational benefit we derive from this research, from our saying that faith increases with obedience and decreases with disobedience. Is that clear, everyone?
Good, the author (may Allah have mercy on him) said: "And with that". The pronoun "they" refers to the people of the Sunnah. "With that" means: with their saying that faith increases and decreases, and so on.
And before we speak about this phrase, I would like us to understand who opposed the people of the Sunnah and the community in the statement about increase and decrease.
We say: Two groups opposed them in this: the first group is the Murji'ah, and the second group is the Khawarij and the Mu'tazilah, who are called the Wa'idiyah.
So the Murji'ah opposed them, and then? The Wa'idiyah.
The Murji'ah said: Faith does not increase or decrease, because the Murji'ah exclude deeds and words from faith. They say they are not part of faith. Faith is the acknowledgment of the heart, and acknowledgment does not increase or decrease. Acknowledgment does not increase or decrease.
For example, I believe that one is half of two; my faith does not increase or decrease by that. I believe that this is white paper with "faith" written on it; it does not increase or decrease.
So faith, in their view, does not increase or decrease, because they exclude deeds from it, and they say that the acknowledgment of the heart does not increase or decrease.
And we respond to them by saying: First, your exclusion of deeds from faith is not correct, for deeds are included in faith. And the mention of what? The evidence was mentioned previously.
Second: Your saying that the acknowledgment of the heart does not differ in increase and decrease is not correct. Rather, faith in the heart varies in degree. Can anyone say that my faith is like the faith of Abu Bakr? Absolutely not. Rather, one goes further and says: My faith is like the faith of the Messenger (peace and blessings be upon him). Is that possible? It is not possible.
Then we say: The knowledge that resides in the heart accepts variation in degree, yes? So my knowledge of the report of Zayd is less than my knowledge of the report of Zayd and 'Amr, or not? If Zayd informs me of something and he is truthful and trustworthy in my estimation, I know it and believe in it. If another person comes to me and informs me of the same report, does my certainty increase or not? My certainty and my faith increase. And if I see it with my own eyes, my certainty increases. Have you not heard the saying of Ibrahim:
"My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied."
رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِيSo this is evidence that the faith that is in the heart accepts increase and decrease.
The second group that opposes the people of the Sunnah is the group of the Wa'idiyah. This consists of the Khawarij and the Mu'tazilah. They are called Wa'idiyah because they hold to the rulings of the threat without the rulings of the promise, meaning: they prioritize the texts of the threat over the texts of the promise.
But the Khawarij say: Faith does not increase or decrease; either it exists in its entirety or it is absent in its entirety, either it exists in its entirety or it is absent in its entirety. So the doer of a major sin, in their view, is not one whose faith is deficient; rather, his faith is negated; he has no faith.
And the Mu'tazilah say: The doer of a major sin does not exit from, yes, he does not enter into disbelief, but he is outside of faith. So he is in a state between two states, and faith does not increase or decrease; either it exists in its entirety or it is absent in its entirety.
So these two groups opposed the people of the Sunnah and the community. As for the people of the Sunnah and the community, they say that faith increases and decreases while its foundation remains.
He said: "And with that, they do not declare the people of the Qiblah disbelievers on the basis of absolute sins and major sins"
His saying: "They do not declare the people of the Qiblah disbelievers". The people of the Qiblah are the Muslims, because the Prophet (peace and blessings be upon him) said:
prays as we pray, and eats our slaughtered animals, he is a Muslim, and has the same rights and obligations as the Muslims.
من صلى صلاتنا، واستقبل قبلتنا فهو مسلم، له ما للمسلمين وعليه ما على المسلمينThe Muslim, in the view of the people of the Sunnah and the community, is not declared a disbeliever on the basis of absolute sins and major sins.
And consider the author's saying: "On the basis of absolute sins", and he did not say: on the basis of sins and major sins, because among sins there is what is disbelief, and so among major sins. As for absolute sin, it will not be disbelief.
And the difference between the absolute thing and the absolute of the thing is: the absolute thing means perfection. And the absolute of the thing means: the foundation of the thing—pay attention—means the foundation of the thing exists, but not on the path of perfection.
So the believer who commits a major sin, does he have the absolute of faith or the absolute faith? The absolute of faith, meaning the foundation of faith exists in him, but its perfection is missing.
So the author's statement here is very precise, may Allah have mercy on him. He said: "On the basis of absolute sins and major sins". As for absolute sins and absolute major sins that lead to disbelief, they declare him a disbeliever.
"As the Khawarij do". What do the Khawarij say? They say: The doer of a major sin is a disbeliever. If he commits zina, he is a disbeliever. If he steals, he is a disbeliever. If he kills, he is a disbeliever. If he drinks intoxicants, he is a disbeliever. If he steals, he is a disbeliever. Every major sin, in their view, if a person commits it, he is a disbeliever. For this reason, they rebelled against the Muslims, and they made their blood and wealth lawful, and it is very easy for them to say to a person that he is a disbeliever, may Allah protect us from that.