Abu Taymiyyah – Part 3 Aqeedatul Raziyain
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AI: Transcript ©
Last week, we took masa'il pertaining
the iman, the definition of an iman.
And we explain the reason why this is
so important. Why? Because you can either make
a person
become too complacent in his religion.
Because if we take the amal out,
the action out of the definition of an
iman, what does that leave?
Someone affirming it with his tongue
and believing in his heart and he's not
going to do any actions.
He's not going to do any actions and
he's gonna get very, very complacent,
and he will do whatever he wants except
actions.
Is that clear?
Until some of the murjada they said that
the iman of a human being is like
the iman of the malaika, Jibril and mikael.
Why? Because the actions has no consideration.
And it is
one of the
types of extremism that we find when it
comes to this, matter of al iman.
And can anyone tell me what the
aqeed of the Khawarij is when it comes
to the iman? Because we mentioned
the definition that they have is very similar
to the definition of Hari Sunnah.
But what's the difference between the 2?
None. If you leave of any of the
wajibat weapons,
you're a kafir.
They make every single
wajib that Allah subhanahu wa ta'ala has commanded,
an Asal.
We believe what? The definition of an iman
is affirmation of the tongue.
To say with your tongue.
Belief in the heart to affirm with your
heart. And in the actions, two types,
the action of the limbs and also the
actions of the heart, Taib.
They believe
they'll say to you, to
affirm
with your tongue,
to
also act with your limbs, to do actions
with your limbs and also belief of your
heart. But they will say to you
every single action
wajib that Allah Subhanahu Wa Ta'ala has commanded
you with. If a person leaves off the
siyam
or the sadaqa
or the
other wajibat,
he becomes the kafir because it's some Asal.
It is a pillar just like we would
see the actions or the belief of the
heart or the affirmation of the tongue to
be
a pillar. They see all these actions to
be a pillar, and we gave an example
of the pizza.
We gave an example of the pizza.
Let's just say now the iman,
the iman is the pizza,
and
we have maybe around a 100 iman.
We have a 100 actions, wajibat.
If one gets taken out, what do we
say?
That this person is aasi, he's left of
a wajibat
by the same time he does other actions
but he leaves it off. They believe now
that Khawas in Talamah, so they won't call
you a pizza.
We see it to be a deficient pizza,
but they see it to be what? A
pizza that has no presence whatsoever.
As
an example.
So today InshaAllah Ta'ala I want you to
explain,
I wanted to explain some of the hadith
that might look as if it is contradicting
with the definition of an iman.
So can one, for the last time, explain
to me what the definition of an iman
is?
Ibrahim?
It's your faith.
No. The definition of an iman. What are
the 3 pillars of an iman?
Because, the tongue Affirmation of the tongue? With
the heart and action. Na'am. To
Affirmation of the tongue? With the heart and
actions. Na'am. To believe in your heart and
also what?
To have actions.
And we believe that the actions what? Is
a ruqnun.
It's a pillar from all of these
matters that we're talking about. It is a
pillar from the pillars of the definition of
a demon.
And there's an Ijma regarding this. There is
an Ijma
regarding this.
Imam Shafi'i
Rahimahullah
Ta'ala, as he was narrated by
And pay attention here, there's an on the
matter. This matter, brothers,
in Lesta alone, in Lesta alone, Allah of
these institutes that we see, Allah of these
institutes, they believe
they believe that Amal is not from an
iman,
which is the belief of the ahanaf, of
many of the Hanafiyyah.
So a person cannot do any actions,
and his iman is totally fine. This person
is a Muslim.
So whatever actually he does, he doesn't have
any effect on his iman.
In other words, because this is the of
many of the alaf,
and this is what is taught in a
lot of these institutes.
And at the very moment, this matter itself
is a very, very hot delicate topic. And
I explained to you why it's very, very
important, because how many times do we hear?
Who's heard this statement before? You tell someone
to grow his beard or to pray the
salah, he tells the imans in the heart.
The imans in the heart, everything else is
fine. As long as I got iman in
my heart,
everything is fine.
Do you understand what I'm saying? Why? Because
of this incorrect definition they have of an
iman.
And we believe the
Imam Shafi'i,
he mentioned in his
when it comes to having the intention for
salat. If a person doesn't have the intention,
it is salat accepted.
Why? Because the Niya is a condition
for every single Ibadah that we do.
The niyyah, the intention is a condition and
is outside the salat. It's outside the Ibadah.
And what did the prophet
say?
We've had a 100 a 1000000 times.
No action.
No actions excepted excepted the intention.
Correct intention.
So if a person doesn't have the intention,
his salat what?
His sadaqah is batil, his hajj is batil.
If he wants to not show off in
any of his actions, his actions are batil
because his intention is not correct.
So he says,
We affirm
that no salat
can be accepted
except with what? The intention.
Due to the hadith
And there's a unanimous agreement with the Sahaba,
Ijma.
Why is the Muslim talati? Where do we
get our religion from? The Quran,
the Sunnah, and the Ijma.
The Ijma cannot be denied. You can't deny
the Ijma.
Allah
subhanahu wa ta'ala
Whoever opposes the messenger,
after the proofs have come to him,
and he follows
other than the way of the believers.
He follows other than the way of the
believers.
The ulama, they derive from this ayah, ijma.
If the ulama or the sahaba have unanimously
agreed on a matter,
It's
an Ijma.
We have to take it just like we
would take an aya and a sunnah.
That's the 3 places where we take our
religion from.
And if someone denies the Ijma'ah, this person
has a big problem.
So he's saying,
a unanimous agreement with the Sahaba.
And also the tabi'in that came after them
from those that we reached.
That the iman
is
affirmation of the tongue.
To believe in your heart, and also action.
That you can't have
any of them except that it is connected
with another one.
You can't have one of the 3 except
that it is connected with the other 2.
So if you have 1, but you don't
have 23, can you have the correct iman?
You can't have the correct iman. If you
have the action, but you don't affirm it
with your tongue, and you don't have the
belief in your heart,
you have no iman.
So every single one of the 3, it
is connected with each other. It comes as
a whole.
Is that clear? It comes
as a whole.
And brothers, these matters
I'm going to teach you one thing.
When it comes to when it comes to
especially these delicate matters.
If someone comes to you now in this
time,
telling you other than the of the Sahaba,
or a matter where there's an Ijma, some
of the matters that we're studying now in
Aqeedah Torah,
what you find?
The matters are in there. There's an ijma
a unanimous
agreement.
All the matters that have been mentioned in
Usura, Suna, and Imam Khomeidi, or from the
matters that Imam Ahmed Rahimahullah mentioned in the
then
we can't turn to him even if this
person
Even if he is from the biggest of
the scholars, if Sheikh Fazan turns around tomorrow,
He's one of the biggest and greatest scholars
of his time. That's alive today. If he
turns around tomorrow
and says that Amal
or the Niyyah or the Qaul is not
from an iman, then we get his statement
and we throw against the wall.
No one can come to us. An aqeedah,
where years years years from the time of
the sahaba and those that came after them.
Then you had the
who have come and affirmed it and made
a Sabbath,
taught it,
mentioned it in the books for someone to
come today in this time.
Whether he is from the greatest of the
scholars to tell us otherwise, wallahi, we can't
take this, we can't take this statement. And
this is what is happening today.
This is what is happening today. An imam,
the Allah of us have love for, is
coming today
and saying what? That the amal is not
from an imam.
That Amal is not from Alimal.
Is that clear?
Now, Anshul, the matter is very, very serious.
We can't get anyone to come in this
time
to tell us something about the 'aqeedah
when it has been affirmed and acknowledged by
their imat dunya,
especially in delicate matters like this.
And Imam al Albani
he used to constantly mention all the time
all the time repeat it and repeat and
repeat it.
No. You said it. Okay.
Imaan Ahmed
statement. He used to repeat it all the
time.
Because Imam Ahmed used to say,
Beware of speaking in a matter.
Beware
in speaking about a matter and you don't
have an imam preceding you in this.
Beware of it. Imam Ahmed said this, and
Imam Al Albani
used to come and always mentioned this. So
we have something now
for someone to come today even if you
love him.
And he has a great status with us.
It would be totally wrong to have our
love that we have for this individual
to give a precedence
over the Aqeedah
that has been affirmed by the Imma before
him.
And Imam al Barba Hari Rahimullah Ta'ala,
He used to say
Anyone statement that you have heard in your
time, let's just say in this time that
we're living in now,
do not be hasty.
If you find him mentioning a statement,
do not be hasty.
And do not enter anything
until you actually ask and you look at
this matter deeply.
Did the sahaba say this matter?
Did the sahaba say this matter that this
imam or this person is saying in this
time?
Oh
or anyone from the scholars.
If you find any of them who have
said something like this, who have said in
accordance with matter,
then hold on to it.
And do not let anything exceed it, and
do not choose over it anything.
So this is something now the whole point
is, this matter now. More when you start,
like, learning more and getting into deeper issues
of the religion of Allah Subhanahu Wa Ta'ala,
especially in these touchy matters, you find that
many people they tend to oppose some of
these matters that have been agreed,
unanimously agreed and affirmed by the salif.
Except if you find a person now, an
who is in accordance to these matters.
Take by it without having any doubt regarding
the matter. Take it without any
any sort of doubt regarding it as wrong
as this is now going back to the
imatul salaf.
This is why we keep teaching these books.
And also Abu Zarrar Atarazi, Imam Al Umedi.
I can come tomorrow and teach the book.
But how will you ever know how will
you ever know that the of
the ima who came before him, Sheikh Al
Thaimin, was here maybe good 15 years ago?
15, 16 year years ago, Sheikh was here.
I can teach you that book. We can
go through
book. The other guy will go through another
book of his teachers, because they don't take
from
But the reason why we keep teaching this
of the salaf is to try and attach
the people to
the classical scholars,
the
mean. So you are aware and you are
clear upon what the of the salaf was.
Otherwise,
tomorrow, that guy is gonna say, okay. I'm
gonna listen to my sheikh. You're gonna say
I'm gonna listen to because he's my sheikh.
But these are ima. Their books are known.
They
are teachers of ima, teachers of ima al
Bukhari, his students of ima al Bukhari.
Babe.
Going back to the matter
of the issue of Al Amal, the issue
of Al Amal.
Ibn Raja also
transmitted this
So for someone to come, and this is
being said today,
this is being said by
some that might
aspire themselves to the sunnah.
That this
or this speech of Imam al Shafi'i
is not authentic. So what happens then? The
whole gets thrown down the drain.
If the
who has an explanation or in a no
way. In
he goes
that which is famous with the salaf.
Hadith And also the people of Hadith.
That the is full. Affirmation of the tongue.
And also
intention,
the affirmation of the heart and also amal,
action of the limbs.
All of these goes under what? The definition
of
an
He's narrating the Ijma. He is narrating and
ascribing the Ijma.
That the Ijma of Sahaba is firm. The
The Ijma of Sahaba, the unanimous agreement of
Sahaba
is still there.
And also the
and
from the those that came, after them who
met them.
And the salaf, they used to disapprove of
it
in a very severe manner.
Whoever
what? Took the action out of an iman.
So you have now what? Imam al Shafi'i.
Ibn Rajab also affirming the
And also we'll take this last statement of
Imam Al Khameedi.
I was told that some people
just pay attention to the statement now, and
how many people do this?
And then they affirm to Al Islam, ascribed
to Al Islam. And who is Imam Hamidi
again? Teacher
of.
Teacher of Imam al Bukhari.
And
there are some people they say,
whoever
affirms the salat,
Whoever affirms the salat, he says that the
salat, no. I'm so much power of religion.
What's zakat also the zakat and the and
the Hajj,
and then he doesn't do anything until he
dies.
Are you now with me? This person affirms
the salat, zakat, Hajj, but at the same
time, he doesn't do anything
until he dies.
If this person now believes,
he knows that leaving these actions off, it's
what affects
If this person now affirms and acknowledges the
Khurayd,
and he faces the Qibla when praying.
Imam made his decision to be what?
Something that is. This person affirms all these
matters, but he doesn't do any actions.
He doesn't do any actions.
I have been told that some people they
say whoever affirms the salat,
the zakat was sown.
Taib
or the sawm or the hajj and he
doesn't do any of these matters
until he dies.
This person is a believer as wrong as
he's not negating it.
Because if he negates it, this guy is
a clear cut kafir. If someone says, okay,
salat is not part of the religion.
He doesn't pray on me, dad. Nah, he
doesn't pray. And he doesn't do any actions.
We're talking about the guy doesn't do any
actions.
This is no. We need to pray. We
need to do this, but he doesn't do
any of these actions. And at the same
time he affirms the
Quran.
And he also face the kibla, this is
They see this to be.
The one that says,
the one that doesn't do any actions. He
doesn't do any actions whatsoever.
By the same time, he lives the is
Wajib, this is Wajib, this is Wajib.
So that brings us then what?
To
and also, Imam Ahmed was on the same
thing. He said, it is.
This is kufr
Bilalah.
Tait. So how do we explain now some
of the hadith?
If someone says
and he's truthful in his heart, he believes
that no one has the right to be
worshiped in truth except Allah
Pay attention here. The hadith says
what? And he says this in truth with
his heart. This person, he truly believes Allah
Subhanahu Wa Ta'ala, what, has no right to
be worship except Allah.
No one has the right to be worshiped
and insured except Allah.
We will come today, inshallah.
We'll come to that. But at the moment,
this hadith says what whoever said with his
tongue.
And at the same time what? He has
affirmation of his heart in regards to his
matter.
I think Safdie, they used to say
No.
The key has peace. Nam.
Without a doubt,
the has conditions, and we're gonna come come
on to that later.
The they take is a hadith,
which clearly shows whoever says and there's many
hadith like this. There's many hadith that say
whoever said
and he affirms it, he enters into Jannah.
The they mentioned the they mentioned that these
kind of a hadith,
these kind of a hadith were in a
similar form.
It applies to those who said
They said,
and then there was no time left for
them.
They never had any chance to what? Say
what?
To do any actions.
Because some of them they might get this
hadith and they might use in a way
what?
And then.
And I'm fine and I'm safe,
and I don't need to do any actions.
Are you now with me?
Some of them they can understand this in
an incorrect manner.
So the ulama they brought is hadith, Pay
attention here to these kind of scenarios.
It applies to those who say
and time didn't allow them to do any
actions.
There
was a Jewish
boy who used to what?
Her father, the prophet sallallahu alaihi wa sallam.
He used to give him some service.
So he became sick.
This Jewish kid became sick. So the prophet
came to visit him.
So he then he came, and he sat
near his head.
So the prophet
told him to say what?
To enter into Islam. To enter into Islam.
So the kid now is looking at his
father.
Shall I actually do it?
Abu Qasim, the prophet salallahu alaihi wasalam is
telling me to enter into Islam.
So his father tells him to obey Abu
Qasim, to obey the Prophet sallallahu
alaihi
wa
sallam.
So,
he what?
Became a Muslim, he said
and then the prophet
exited and he said
So as soon as he said
he died.
The boy died.
Did the boy have a chance to pray,
to
perform Hajj? He's on his deathbed.
Okay. So some of these are Hadith
which show great hope about a person saying
It
is not applied for one who is living.
He knows about Islam, and he doesn't do
any actions, and he goes Rather,
it also applies to those who say
and he the time doesn't allow him to
do any actions.
Is that clear?
And that leaves us also
the Hadith
Was the first example clear one?
Was it clear?
Yeah?
You have another hadith now.
A person will be taken out the fire
and he didn't do any actions.
He didn't do any actions.
So we just mentioned earlier, this hadith, hadith
in the most authentic book after the book
of Allah
The prophet said,
a man who didn't do any actions will
be taken out of the fire.
There's no one ishqal. This kind of hadith
is what contradicting with other hadith.
It's contradicting with other hadith.
This man, he didn't do any actions. So
how do you explain this? And there's many
many other Hadith that talk about the that
the is from the and etcetera.
And like I said to you brothers,
it is not for us to come with
our own interpretation regarding this hadith, especially in
matters pertaining Al Aqeedah. The Aqeedah is there
and said,
they never ever contradict each other. It's only
our intellect that finds difficulty
putting the musos together.
So I'll read out to you the kalam
of the ima
and then inshallah we'll
complete
the first part of the lesson and we're
gonna pray, Isha Allah.
Ibn Abd al Bar
who was from the Malikiya,
was from the Malikiya, I mean, I'm atil
Islam.
He explained the murta, you know, the mawtah
of Imam Malik. He had the compilation of
a hadith. There was one time the mawtah
of Imam Malik was considered to be the
most authentic book of hadith.
That was before Bukhari and Muslim Anadhanid
came.
And he wrote an explanation on the hadith
in
Muftah. As for the statement of the prophet,
SAW,
he never did any good deeds.
That Allah subhanahu wa ta'ala won't punish this
person
won't punish this person
due to him having other
or anything
except that.
Due to the hadith that we just previously
mentioned.
This is something that is common upon the
tongues of the Arab.
That they sometimes
speak generally.
They speak generally.
They speak generally,
and they use the word.
He never did anything.
She never gave me any time. She never
what?
Did this, or he never spent any time
with me.
General speeches like that they use indefinite, in
a negative context which then indicates generality, and
I'll give give you some examples inshallah.
Sometimes the Arab they say, sometimes the Arab
they say,
they start using general terms
when in fact they mean
the excessiveness of a particular matter.
Let me give an example now. The prophet
sallallahu alaihi wa sallam and this is what
he mentions as
all.
The Prophet Sallallahu Alaihi Wasallam said about Abu
Sufyan
He doesn't
remove the stuff, you know, a stick that
you hit people with. He doesn't remove the
stuff from his from his, shoulders.
So So he's constantly holding a stick.
He doesn't take the stuff down from his
shoulders, meaning he's someone that constantly hits his
wives.
Does that mean Abu Sufyan,
Abu Sufyan,
24 hours, 247,
he's got a staff, he's got a stick
on his shoulder hitting his wife.
He's walking around everywhere he goes and he's
holding a stick. Is that what he means?
No. There's another hadith that explained this
He is someone that constantly and excessively hits
his wife. So the
Arab,
the Arabs
when they sometimes see someone doing something excessively,
they say he always does this.
Is that clear?
And also the hadith, the hadith of the
woman.
The Prophet Sallallahu Alaihi Wasallam said,
If you want to be good to your
wife
for a whole year for a whole year.
And then she sees one little thing, she
goes, I haven't seen anything good from you.
That's why the majority of those in the
fire are women.
So does that mean you haven't done any
good to her?
Once she calms down,
and the anger is done, and you ask
her,
didn't I do this? Didn't I do that?
Didn't I do this? She'll remember and she'll
affirm what? He was good to her. But
this is something that the Arabs speak.
This is the way that the Arabs speak.
Is that clear?
And likewise, this hadith,
It basically goes
under the same meaning.
So this wording
this wording that has been mentioned,
he didn't do any good deeds.
So it is something that
because it wasn't done in its complete form.
It wasn't done in its complete form, you
find sometimes general terms are used.
So if something is not done in its
complete form let me give another example that
I've heard some scholars mentioned. If I ask
you now, Anas, to make me a house,
to make you to make me a house,
and I want the house in this way,
and this way, and this way, I want
it to be in such manner.
When I go to see the house,
I find that the house that I asked
you to make, you never done it properly.
You never done it properly.
What happens? I say to you, bro, you
haven't done nothing.
You haven't done absolutely nothing. And this is
how the Arabs speak. Even though you did
something, but I negated it in totality because
it wasn't done properly. So this is what
the
some of these hadith and some of the
haras they speak, sometimes when it's done when
it's not done in its complete form, you
find that it's negating in totality.
Is that clear? So even though this guy
hasn't done any good deeds, this wording is
used, there is still good deeds that he's
done, but he's very, very little.
But he has been negated from him altogether.
And you have also Ibn Khuzaima, he
mentioned regarding this wording.
It is also from the type of things
and the sort of wordings that the Arab
they use,
where they negate the whole name
from something
They negate the whole
name from it due to it being deficient
and not being complete.
So the meaning of this word
So it is basically from the angle of
it not being complete and it's best possible
form.
Is that clear? The angle of the Arabs
where they come from when it comes to
explaining
this issue.
Sometimes they completely just say, oh, if a
person is doing something very very little,
or if a person does something excessively, like
the hadith of Abu Sufyan, when the prophet
sallallahu alaihi wa sallam said, he doesn't take
the stuff of his neck, I mean off
his shoulder. He's always carrying a stick. Does
that mean 24 hours,
when he goes to sleep, when he wakes
up, when he walks in a sock?
He's always carrying a stick. It doesn't mean
that. Because he's excessive in doing the act,
they come and they speak in a very
very general manner. And likewise, sometimes the negation.
Because you do something so little,
the woman will say to you what?
You don't spend any time with me,
and you don't do any good to me.
You don't give me any money. Even though
you give her a bit of money, but
it gets negated in totality.
Is that more clear? Yeah?
And also, Ikhwan,
whoever has studied
Islam,
the 10th
The 10th is what? To turn away from
the religion of Allah subhanahu wa ta'ala in
totality.
This kind of
issue that we're speaking about now, you find
2 scenarios.
Some people saying
some people saying, is it possible is it
possible for someone to say
and to affirm it with his heart, and
then not do any actions whatsoever?
Because
from the actions, the apartable iman is to
remove from him from the road,
to move a harmful thing from the road.
Is this something that's even possible? Is there
a Muslim,
is there a Muslim that will never ever
do any good deeds?
And that this is something that you can
only have in your imagination.
This is totally incorrect. Why? Because you have
2 kind of scenarios.
One guy now that enters into Islam,
he
said He affirms with his heart, but then
after that he says to himself, I'm not
gonna do any actions.
The fact that he is now telling himself,
I'm not gonna do any actions, kafabi dalik,
it is enough for him to go under
this,
and then you find a second type of
scenario.
A person who was a good Muslim.
He was a good Muslim. He reaches now
a stage in his life.
He doesn't want anything to do with his
religion.
So he doesn't wanna learn his religion. He
doesn't want anything to do with his religion.
You tell him to pray, he turns away.
The 10th nullifier from the
matters that nullify a person in Islam, Sheikh
Mohammed Alwaha, he's got a book where he
mentions 10 nullifiers for those who have studied
it. Ten things that nullify a person's religion.
He mentioned from the shirk, Yani Seher, now
I'm going to a Sahir and believing what
he said and things like that. Yani holding
a line. So Yani many of the things
that he mentions in there. And these ten
things that he's mentioned are what?
Ten matters where there's a unanimous agreement.
That if a person was to fall into
any of these ten matters, he's a kafir,
Godwarya.
So a person that say that doesn't pray
Yeah. Is he falling to a kafir?
I'll come on to that explain. The issue
of salat, I'll come into that another time.
But I'm talking about now a person that
totally,
in totality,
he turns away from the religion. Forget about
the guy now for a moment. That says
and he doesn't do any actions. We're talking
about a guy now who may have done
good actions.
He was a good Muslim, he reaches a
stay in his life,
He doesn't want to learn his religion.
Those that have disbelieved, Allah says, those that
have disbelieved when they are warned, when they're
called to religion,
they turn away in totality, they turn away.
You tell him pray, you tell him fast,
you tell him perform the Hajj, he turns
away in totality.
And also Allah subhanahu wa ta'ala says,
And who is more unjust?
That when he is reminded
of the ayah, the verse that he turns
away in totality.
So the ulama, they say if a person
doesn't want anything to do with his religion,
he doesn't learn it, by the same time
he'll say La ilaha illallah
He believes in his Hadna'am, no one has
the right to be worshipped in truth except
Allah. He says it with his tongue,
but at the same time he doesn't want
to learn it, you call him to it,
he doesn't want to know. This person, ijma.
There's an on it. This guy is a
kafir.
There's an on it that this guy is
and there's a agreement between all the ulama,
and it's the 10th nullifier.
That the have all gone into agreement. So
how can one say now, and say that
there's no one
that can ever be found that says
and he's not gonna do any good deeds?
When this person may have done good deeds
in the past, but then he reached the
siege in his life. Do you understand what
I'm saying? He reaches the siege even though
he might have good actions,
but it gets destroyed altogether because he doesn't
want anything to do with his religion. He
doesn't wanna learn it, and he doesn't wanna
have anything to do with none.
He still believes. He still believes, but he's
saying.
He doesn't
perform any actions from this stage in his
life.
And what?
He doesn't wanna learn it. He doesn't want
anything to do with his religion. How many
people do you find?
You tell him pray, do this, psalm,
perform Hajj, he doesn't wanna do anything.
You understand what I'm saying? So this person
know, when there's a unanimous agreement,
can this kind of hadith be applied to
him?
No. When he's turned away from the religion
in totality, there's an Ijma about this person
leaving
the fold of al Islam.
Is that more clear? Yeah?
Yes. You sure?
Because this guy has now become a kafir,
and we know that that that applies for
the
people, where there's a shafa'ah.
A kafir you can never have shafa'ah, you
can't intercede for him on Yawmul Qiyamah, and
he won't get taken out of the fire.
Because
Allah says, what
in
Okay. What's the difference between this? Because that
Okay. Not connected. Uh-huh. Technically decide. Okay. Because
that person because that person
that
we mentioned
before,
a negative
indefinite has been used in a negative context.
And now it indicates generality. We mentioned that
here the prophet said he hasn't done any
good deeds. But in reality, there's still something
there,
Tayb.
Let's just say now a person, he prays
every now and again.
70 years he lives.
He prays maybe, prays
he he performs a sadaqa every now and
again. But compared in comparison,
in comparison
is maybe a ratio of
a1000 to 1.
So it's very very little.
Now when we mentioned earlier the hadith what
they saw something there.
And this person what? Akhi at the same
time he does it, he does it, he
keeps doing it, and he's still doing actions.
This guy now that I said to you,
the second scenario, he goes to I don't
want anything to do. I'm not gonna do
anything.
But at the same time, he affirms it.
He affirms, no. I I need to pray.
I need to do this, but he goes,
I don't wanna learn it. I don't want
anything to do with it. And he doesn't
have any sort of inclination towards what? The
religion.
He becomes a kafir maybe in year 20.
In whatever year he's in, if he says,
no, I don't wanna do anything, I don't
wanna do this, this guy becomes a kafir.
Because he falls into the 10
nullifier from the nullifiers of al Islam that
has been mentioned by Shamir Abdul Rahab.
So he leaves the religion. As for this
guy, this other guy that every now and
again, he's still a Muslim.
Because he prays every now and again, and
he does this sometimes, and he does that
sometimes, naham, but he hasn't left it off
in totality. We're talking about the guy that
leaves off in totality. He turns away in
totality. That guy hasn't.
But at the same time, he does actions.
Leaving off the prayer
as I was gonna come into later,
leaving off the prayer brothers,
it is not like leaving off any other
action.
Some ulama even say there's an due to
Abdullah ibn Shirkul Uqkali statement.
They never used to see an action that
was abandoned
To be kufar,
other than salat.
Firstly, this is what?
A reputation against Hudh Khwararij.
Why?
Once you leave of any action you're gone,
you're a kafir, that's what they say. We
don't say that. We say that the person
is a unless he lives off in totality.
So here the Sahaba are saying, what? They
never if a person leaving of or maybe
there's a They will say if a person
leaving of sadaqah is an but when they
came to the salat, they said these guys
are
Abu Hurair, Abdul Al Masud, Umrah ibn Khattab,
they mentioned what?
There is no place in Islam for the
guy that doesn't pray. So many of the
Sahaba and because of this, the Uleman they've
mentioned, there's an Ijma' that the one that
lives on the salat, he's gone.
As in he never did any good deeds
before. He's talking about present because
He falls into the 10th.