Abū Kuraib narrated to us, saying: Ibn Idrīs narrated to us, saying: al-Ṣalt b. Baḥrām narrated to us: From Shaqīq, who said: “Huḏayfah married a Yahūdīyyah (ie: Jewish woman).”
حدثنا أبو كريب قال، حدثنا ابن إدريس قال، حدثنا الصلت بن بهرام، عن شقيق قال: تزوج حذيفة يهودية،

So ʿUmar wrote to him, saying: “Let go of her (ie: divorce her).”
فكتب إليه عمر:" خلِّ سبيلها"،

So [Huḏayfah] wrote back to him, asking: “Do you believe that it is Ḥaram, such that I should let go of her?”
فكتب إليه:" أتزعُمُ أنها حرامٌ فأخلي سبيلها؟ "،

[ʿUmar] said: “I do not believe it is Ḥaram. Yet I fear you will end up marrying the filthy among them.”
فقال:" لا أزعم أنها حرام، ولكن أخاف أن تعاطوا المومسات منهن".

al-Ṭabarī, Jāmiʿ al-Bayān 4/366 #4223
الطبري، جامع البيان ت شاكر ٤/٣٦٦ #٤٢٢٣
https://shamela.ws/book/43/2092

@ilmtest [https://news.1rj.ru/str/ilmtest]

If we are Mushabbihah (ie: anthropomorphists) according to you, even though we single out Allah as the one true Allah worthy of worship with Attributes which we have taken from His Book,
فَإِنْ كُنَّا مُشَبِّهَةً عِنْدَكَ؛ أَنْ وَحَّدْنَا اللهَ إِلَهًا وَاحِدًا بِصِفَاتٍ أَخَذْنَاهَا عَنْهُ وَعَنْ كِتَابِهِ

And we have described Allah with what He has described Himself within His Book,
فَوَصَفْنَاهُ بِمَا وَصَفَ بِهِ نَفْسَهُ فِي كِتَابِهِ،

Then in your claim, Allah Himself would be the first of the those who are Mushabbihah!
فَالله فِي دَعْوَاكُمْ أَوَّلُ المُشَبِّهِينَ بِنَفسِهِ

And then His Messenger, who informed us of His Attributes would also be from them (ie: Mushabbihah)!
ثمَّ رَسُولُ اللهِ الَّذِي أَنْبَأَنَا ذَلِكَ عَنْهُ.

Therefore, do not oppress your own selves and do not feign knowledge when you are ignorant of it,
فَلَا تَظْلِمُوا أَنْفُسَكُمْ وَلَا تُكَابِرُوا العِلْمَ، إِذْ جَهِلْتُمُوهُ

For the noscript (that you have ascribed to us) about tashbīh is distant (from us).
فَإِنَّ التَّسْمِيَةَ مِنَ التَّشْبِيه بعيدَة.

ʿUthmān b. Saʿīd al-Dārimī, al-Naqḍ ʿalá al-Marīsī 1/107
عثمان بن سعيد الدارمي، النقض على المريسي ١/١٠٧
https://shamela.ws/book/18091/108

@ilmtest [https://news.1rj.ru/str/ilmtest]

And he ﷺ further said, and Allah knows best, (that Allah) said (to the woman who locked a cat until it died of hunger): “You neither fed it nor watered when you locked it up, nor did you set it free to eat the vermin of the earth.”
قَالَ: فَقَالَ - وَاللَّهُ أَعْلَمُ -: (لاَ أَنْتِ أَطْعَمْتِتهَا وَلاَ سَقَيِتيِهَا حِينَ حَبَسْتِيهَا، وَلاَ أَنْتِ أَرْسَلْتِيهَا تَأَكْلُ مِنْ خَشَاشِ الأَرْضِ).

Giving water to drink is from the greatest forms of seeking nearness to Allah, the Sublime.
سقى الماء من أعظم القربات إلى الله - تعالى

And some of the tābiʿīn (ie: students of the Companions) said: "Whoever's sins are many then upon him is to provide drinking water. And if the sins of the one who gave water to a dog were forgiven, then what about the one who gives water to a muʿminā muwāḥidān (ie: believing, monotheistic person), or even saves their life due to it.”
وقد قال بعض التابعين: من كثرت ذنوبه فعليه بسقى الماء، وإذا غفرت ذنوب الذى سقى الكلب فما ظنكم بمن سقى رجلا مؤمنًا موحداُ أو أحياه بذلك.

Ibn Baṭṭāl, Sharḥ Ṣaḥīḥ al-Bukhārī 6/503
ابن بطال، شرح صحيح البخارى ٦/٥٠٣
https://shamela.ws/book/10486/3128

@ilmtest [https://news.1rj.ru/str/ilmtest]

The Imām (ie: al-Albānī) stated in his introduction to Riyāḍ al-Ṣāliḥīn:
[قال الإمام في مقدمة تحقيقه على رياض الصالحين تحت عنوان "فوائد متفرقة"]:

The ḥadīth: “Indeed Allah does not look at your bodies and nor at your faces, rather he looks at your heart.” [Muslim]
الحديث "وعن أبى هريرة.إن الله لا ينظر إلى أجسادكم ولا إلى صوركم،ولكن ينظر إلى قلوبكم. رواه مسلم "

I say: And Muslim and others added to this, in a narration, “and your actions”,
قلت: وزاد مسلم وغيره في رواية:"وأعمالكم "،

And this (ḥadīth) has been referenced fully in “Takhrīj ʿl-Ḥalāl wa ʿl-Ḥarām”.
وهو مخرج في " غاية المرام في تخريج الحلال والحرام ".

And this addition is very important,
وهذه الزيادة هامة جدًّا؛

Since many people understand this ḥadīth in an erroneous manner without this addition.
لأن كثيرًا من الناس يفهمون الحديث بدونها فهمًا خاطئًا،

So when you command them with what the Legislation has ordered them such as growing the beard and not imitating the kuffār and other such Sharīʿah obligations –
فإذا أنت أمرتهم بما أمرهم به الشرع الحكيم من مثل إعفاء اللحية، وترك التشبه بالكفار، ونحو ذلك من التكاليف الشرعية،

They answer you by saying that what depends is what is in the heart,
أجابوك بأن العمدة على ما في القلب،

And then they use this ḥadīth to find evidence for their claim!
واحتجوا على زعمهم بهذا الحديث،

Without their knowing this correct addition (to the wording) which indicates that Allah – the Blessed and Most High – looks also at their actions.
دون أن يعلموا بهذه الزيادة الصحيحة الدالة على أن الله تبارك وتعالى ينظر أيضًا إلى أعمالهم.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Mawsūʿah al-Albānī fī ʾl-ʿAqīdah 4/29
محمد ناصر الدين الألباني، موسوعة الألباني في العقيدة ٤/٢٩
https://shamela.ws/book/36190/1710

@ilmtest [https://news.1rj.ru/str/ilmtest]

I want to speak with you, O Ahl al-Sunnah,
أريد أن أتكلم معكم يا أهل السنة،

For verily I love you with my heart,
فإنني أحبكم بقلبي،

And Allah, the Sublime and Exalted knows,
يعلم الله سبحانه وتعالى،

And my heart is not revived and my chest is not expanded,
وما يحيا قلبي وينشرح صدري

Except for when I am with my brothers of Ahl al-Sunnah,
إلا إذا كنت بين إخواني أهل السنة

May Allah bless you all.
بارك الله فيهم.

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
http://muqbel.net/fatwa.php?fatwa_id=4623

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū al-Dardāʾ (may Allah be pleased with him) reported that the Messenger ﷺ said: “Shall I not inform you of something more excellent in degree than fasting, prayer and al-Ṣadaqah (ie: almsgiving)?”
وعن أبي الدرداء رضي الله عنه قال: قال رسول الله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: "ألا أخْبِرُكم بأفْضَلَ مِنْ درَجَةِ الصيامِ والصلاةِ والصدقَةِ؟ ".

The people replied: “Of course!”
قالوا: بَلى؟ قال:

He said: “Making iṣlāḥ (ie: peace) between each other. For indeed spoiling relations with each other is al-ḥāliqah (ie: the shaver).”
"إصْلاحُ ذاتِ البَيْنِ؛ فإنَّ فسادَ ذاتِ البيْنِ هِيَ الحالِقَةُ".

Reported by Abū Dāwūd, al-Tirmiḏī, Ibn Ḥibbān in his Ṣaḥīḥ, and al-Tirmiḏī graded it Ṣaḥīḥ.
رواه أبو داود والترمذي، وابن حبان في "صحيحه"، وقال الترمذي: "حديث صحيح".

صحيح

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 3/70 #2814
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٣/٧٠ #٢٨١٤
https://shamela.ws/book/179/1412

@ilmtest [https://news.1rj.ru/str/ilmtest]

When innovations and violations became prevalent and people cooperated with one another upon it, the ignoramus began to say: “If this was an evil deed, then people would not be doing it.”

ولما كانت البدع والمخالفات وتواطأ الناس عليها صار الجاهل يقول لو كان هذا منكراً لما فعله الناس

Muḥammad b. Ibrahīm ʿalá al-Shaykh, Fatāwá wa Rasāʾil 3/64
محمد بن إبراهيم آل الشيخ، فتاوى ورسائل ٣/٦٤
https://shamela.ws/book/8476/666

@ilmtest [https://news.1rj.ru/str/ilmtest]

Some of the Salaf said: “The people sought honour at the door of the kings (yet) they did not find it there except in the obedience of Allah.”

وقال بعض السلف: "الناس يطلبون العزَّ بأبواب الملوك، ولا يجدونه إلا في طاعة الله".

Ibn al-Qayyim, Iġāthah al-Lahfān fī Maṣāʿid al-Shayṭān 1/78
ابن القيم، إغاثة اللهفان في مصايد الشيطان ط عالم الفوائد ١/٧٨
https://shamela.ws/book/18612/142

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Bukhārī said as al-Khaṭīb (al-Baġdādī) narrated in his introduction to his Jāmiʿ: “The most virtuous of the Muslims is an individual who revives a Sunnah of the Messenger of Allah ﷺ which has been abandoned.
ولذلك قال البخاري فيما رواه الخطيب في مقدمة "جامعه" من طريقه: أفضل المسلمين رجل أحيا سنةً مِنْ سنن النبيِّ -صلى اللَّه عليه وسلم- قد أُميتَتْ،

So be patient, O people of the Sunnah, may Allah have mercy on you, for you are indeed the minority.”
فاصبروا يا أصحاب السُّنن رحمكم اللَّه، فإنكم أقلُّ الناس.

al-Sakhāwī, al-Jawāhir al-Durar 1/86
السخاوي، الجواهر والدرر ١/٨٦
https://shamela.ws/book/17372/82

@ilmtest [https://news.1rj.ru/str/ilmtest]

Question regarding the ḥadīth, “My ummah will divide into seventy-three groups all of them will be in the Fire except one.” Will they (ie: the seventy-two) groups be in the Fire forever or are they from the astray groups from amongst the Muslims?
السؤال في الحديث: (ستفترق أمتي إلى ثلاث وسبعين فرقة كلهم في النار إلا واحدة) هل هم دائمون في النار أو أنهم من فرق الضلالة من المسلمين؟

Answer: The Prophet ﷺ's statement, “My ummah will divide into 73 groups; all of them will be in the Fire except one.”
الجواب قول النبي صلى الله عليه وسلم: (ستفترق هذه الأمة على ثلاث وسبعين فرقة كلها في النار إلا واحدة)

This does not mean that they all will be in the Fire forever.
لا يعني أنها كلها مخلدة في النار؛

Rather, some (of them) commit bidʿah which warrants their staying in the Fire, while (others commit) bidʿah which will make the servant deserving of entering the Fire but he will not stay therein for eternity.
بل تبتدع بدعة توجب التخليد في النار أو بدعة يستحق بها العبد أن يدخل بها النار ولكنه لا يخلد فيها،

So the situation will all depend on the (type of) bidʿah which is committed and the extent of the differing from that which the Prophet ﷺ and his Ṣaḥābah were upon.“
فكون حاله حسب البدعة التي ارتكبها وخالف فيها ما كان عليه النبي صلى الله عليه وسلم وأصحابه.

Questioner: “One of them will be in Jannah” meaning al-Firqah al-Nājiyyah (ie: the Saved Sect); does this mean that a man from Firqah al-Nājiyyah will never enter the fire?”
السائل: وواحدة في الجنة، أي: لا يدخل رجل من الفرقة الناجية النار؟

Answer: (Either) he would not enter the Fire or, he would enter the Fire but not remain therein forever.
الجواب: قد يدخل في النار وإن دخل لم يخلد فيها.

Questioner: “How do we understand this?”
السائل: كيف نفهم هذا؟

The Shaykh: We say for example, people (ie: Muslims) are of four categories (with regards to this issue),
الشيخ: نقول -مثلاً- الناس أربعة أقسام:

The First: A mubtadiʿ (ie: innovator) who commits a bidʿah that is mukaffirah (ie: which takes one outside of Islām). And he has absolutely no Sunnah with him. So this one will remain in the Fire, and there is no difficulty in this (ie: with regards to his ruling because he is in fact a disbeliever).
أولاً: مبتدع خالص ليس عنده سنة إطلاقاً، فهذا مخلد في النار ولا إشكال فيه.

The Second: An mubtadiʿ who commits a bidʿah that is mufassiqah (ie: which does not take one outside of Islām but is a sin). So this one deserves to enter the Fire but he will not stay therein forever.
ثانيا: مبتدع مختلط، فهذا يستحق أن يدخل النار ولكنه لا يخلد فيها.

The Third: A pure Sunnī, this one will enter into Jannah and does not deserve to enter the Fire. And if he were to enter it due to some other sin, then he would not stay therein forever.
ثالثاً: سني خالص، فهذا يدخل الجنة ولا يستحق أن يدخل النار وإن دخلها بمعاص أخرى لم يخلد فيها.

The Fourth: A Sunnī, who has mixed (both good and bad deeds). {And [there are] others who have acknowledged their sins. They had mixed [i.e., polluted] a righteous deed with another that was bad} [9:102] This one deserves to enter the Fire but would not stay therein forever.
رابعاً: سني مختلط {وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلاً صَالِحاً وَآخَرَ سَيِّئاً} [التوبة:102] فهذا يستحق أن يدخل النار ولكنه لا يخلد.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Liqāʾ al-Bāb al-Maftūḥ 19/20
ابن عثيمين، لقاء الباب المفتوح ١٩/٢٠
https://shamela.ws/book/7687/828

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Salafiyyah is in need of intelligent individuals.
السلفية تحتاج إلى عقلاء

It needs merciful individuals.
تحتاج إلى رحماء

It needs wise individuals.
تحتاج إلى حكماء

Before all of that it needs ʿulamāʾ (ie: scholars).
تحتاج قبل ذلك إلى علماء

If these affairs are not present amongst the Salafis,
فإذا كانت هذه الأمور ليست موجودة في السلفيين:

Then where is the Salafiyyah going to be?
فأين تكون السلفية؟

It will be wasted, Bārak Allahu fīkum.
تضيع، بارك الله فيكم

Rabīʿ b. Hādī al-Madkhalī, Majmūʿ Kutub wa Rasāʾil wa Fatāwá 14/90
ربيع بن هادي المدخلي، مجموع كتب ورسائل وفتاوى ١٤/٩٠
https://archive.org/details/MajmoueShaykhRabee14/page/n86

@ilmtest [https://news.1rj.ru/str/ilmtest]

One of the Companions of the Prophet ﷺ reported that he heard the Prophet ﷺ say: On the Day of Judgement, it will be said to children: “Enter into Paradise.”
وَعَنْ بَعْضِ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " «إِنَّهُ يُقَالُ لَلْوَالِدَانِ يَوْمَ الْقِيَامَةِ: ادْخُلُوا الْجَنَّةَ.

They will say: “O Lord (we will not go) until our fathers and mothers have entered.”
فَيَقُولُونَ: يَا رَبِّ حَتَّى تَدْخُلَ آبَاؤُنَا وَأُمَّهَاتُنَا.

They will come forward.
قَالَ: فَيَأْبَوْنَ.

Allah the Mighty and Majestic will say: “What is it that I see them hesitant? Enter into Paradise.”
قَالَ: فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: مَا لِي أَرَاهُمْ مُحْبَنْطِئِينَ، ادْخُلُوا الْجَنَّةَ.

They (ie: the children) will say: “O Lord, our parents.”
قَالَ: فَيَقُولُونَ: يَا رَبِّ آبَاؤُنَا.

(Allah) will then say: “Enter into Paradise, you and your parents.”
فَيَقُولُ: ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَآبَاؤُكُمْ» ".

Reported by Aḥmad and the narrators are reliable.
رَوَاهُ أَحْمَدُ، وَرِجَالُهُ ثِقَاتٌ.

Nūr ʾl-Dīn al-Haythamī, Majmūʿ al-Zawāʾīd 3/11 #4000
نور الدين الهيثمي، مجمع الزوائد ومنبع الفوائد ٣/١١ #٤٠٠٠
https://shamela.ws/book/61/671

@ilmtest [https://news.1rj.ru/str/ilmtest]

Know – may Allah guide you to His obedience – that al-Ḥanīfīyyah, the path of Prophet Ibrāhīm, is that you should worship Allah Alone rendering the Dīn solely for Him. This is what Allah has commanded all mankind and it is upon that He created them, just as He the Mighty said: {And I (Allah) created not the jinns and humans except they should worship Me (Alone). [51:56]}
اعلم أرشدك الله لطاعته، أن الحنيفية ملة إبراهيم: أن تعبد الله وحده مخلصا له الدين، وبذلك أمر الله جميع الناس، وخلقهم لها، كما قال تعالى: {وَمَا خَلَقْتُ الْجِنَّ وَالأِنْسَ إِلاَّ لِيَعْبُدُونِ}.

The meaning of Yaʿbudūn ('should worship Me') is Yuwaḥidūn ('make Me One').
ومعنى يعبدون: يوحدون،

The greatest thing Allah commanded is – rendering the worship solely for Allah; the greatest thing Allah forbade Shirk – calling other than Allah.
وأعظم ما أمر الله به: التوحيد، وهو إفراد الله بالعبادة وأعظم ما نهى عنه: الشرك وهو دعوة غيره معه.

The proof (for the above) is Allah's Statement: {Worship Allah and join none with Him in worship} [4:36]
والدليل قوله تعالى: {وَاعْبُدُوا اللَّهَ وَلا تُشْرِكُوا بِهِ شَيْئاً}.

Muḥammad b. ʿAbd al-Wahhāb, ʾUṣūl al-Thalāthah 1/186
محمد بن عبد الوهاب، ثلاثة الأصول ١/١٨٦
https://shamela.ws/book/11126/2

@ilmtest [https://news.1rj.ru/str/ilmtest]

(al-Qāḍī) ʿIyāḍ said: The origin of al-ṭāʾūn (ie: plagues) is with the ulcers that arise within the body whereas al-wabāʾ (ie: common death) is disease in a more general sense.
وَقَالَ عِيَاضٌ أَصْلُ الطَّاعُونِ الْقُرُوحُ الْخَارِجَةُ فِي الْجَسَدِ وَالْوَبَاءُ عُمُومُ الْأَمْرَاضِ

They are referred to as “plague” due to their resemblance to it (from the angle that they also result) in destruction (ie: death).
فَسُمِّيَتْ طَاعُونًا لِشَبَهِهَا بِهَا فِي الْهَلَاكِ

Every ṭāʾūn is a wabāʾ but not every wabāʾ is a plague.
وَإِلَّا فَكُلُّ طَاعُونٍ وَبَاءٌ وَلَيْسَ كُلُّ وَبَاءٍ طَاعُونًا

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 10/180
ابن حجر العسقلاني، فتح الباري ١٠/١٨٠
https://shamela.ws/book/1673/5816

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If the slave truly placed his trust in Allah in the truest sense of trust, and all the inhabitants of the heavens and al-arḍ (ie: the earth) were to plot against him, Allah would surely make for him a way out, suffice him, and aid him.

فلو توكل العبد على الله تعالى حق توكله وكادته السموات والأرض ومن فيهن لجعل له مخرجا من ذلك وكفاه ونصره

Ibn al-Qayyim, Badāʾi al-Fawāʾid 2/240
ابن القيم، بدائع الفوائد ٢/٢٤٠
https://shamela.ws/book/12003/461

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As for a person who knows the opinion of one scholar and his proof, but not the other scholar and his proofs, then he is from the generality of the muqallidīn (ie: blind-followers).
فَأَمَّا مَنْ لَمْ يَعْرِفْ إلَّا قَوْلَ عَالِمٍ وَاحِدٍ وَحُجَّتَهُ دُونَ قَوْلِ الْعَالِمِ الْآخَرِ وَحُجَّتِهِ فَإِنَّهُ مِنْ الْعَوَامِّ الْمُقَلِّدِينَ؛

He is not from the scholars capable of evaluating and weighing-up (proofs).
لَا مِنْ الْعُلَمَاءِ الَّذِينَ يُرَجِّحُونَ وَيُزَيِّفُونَ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 35/233
ابن تيمية، مجموع الفتاوى ٣٥/٢٣٣
https://shamela.ws/book/7289/16684

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It is not allowed for anyone to speak without knowledge.
فليس لأحد أن يتكلم بلا علم

In fact, those who speak regarding the Islāmic Legislation without knowledge should be warned against, and also those who speak of logical and rational matters without knowledge.
بل يحذر ممن يتكلم في الشرعيات بلا علم وفي العقليات بلا علم

For verily, a group of people intended to help - to their wrong estimations - the Islāmic Legislation with their deficient minds and corrupted analogies. These actions of theirs encouraged the atheists - the enemies of the religion - against the religion itself.
فان قوما أرادوا بزعمهم نصر الشرع بعقولهم الناقصة وأقيستهم الفاسدة فكان ما فعلوه مما جرا الملحدين اعداء الدين عليه

So neither did they help Islām nor did they harm its enemies.
فلا للإسلام نصروا ولا لأعدائه كسروا.

Ibn Taymiyyah, al-Radd ʿalá ʾl-Manṭiqīn 1/273
ابن تيمية، الرد على المنطقيين ١/٢٧٣
https://shamela.ws/book/7626/274

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Ibn ʿUyaynah narrated to us: From Al-Zuhrī: From Salim, who said his father (ie: ʿAbd Allah b. ʿUmar) was asked about mutʿah (ie: temporary marriage) with women,
حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: سُئِلَ عَنْ مُتْعَةِ النِّسَاءِ؟

So he replied: "We only know it to be al-sifāḥ (ie: fornication).“
فَقَالَ: «لَا نَعْلَمُهَا إِلَّا السِّفَاحَ»

Ibn Abī Shaybah, al-Muṣannaf 3/551 #17071
إبن أبي شيبة، مصنف ٣/٥٥١ #١٧٠٧١
https://shamela.ws/book/9944/19160

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Whoever does an act of disbelief due to his opposing the Legislation while disbelief in it is also settled in his heart, then this is kufr iʿtiqādī:
فمن كان عمله كفرا لمخالفته للشرع، وكان مطابقا لما وقر في قلبه من الكفر به، فهو الكفر الاعتقادي،

Which is the disbelief that Allah does not forgive,
وهو الكفر الذي لا يغفره الله،

And its doer will dwell in the Fire forever.
ويخلد صاحبه في النار أبدا.

But if this act of disbelief is contrary to what is settled in his heart such that he believes in the judgment of his Lord but he opposes it (only) by his action, then his disbelief is only kufr ʿamalī and not kufr iʿtiqādī:
وأما إذا كان مخالفا لما وقر في قلبه، فهو مؤمن بحكم ربه، ولكنه يخالفه بعمله، فكفره كفر عملي فقط، وليس كفرا اعتقاديا،

So he is under the Mashīyah (ie: Will) of Allah the Exalted;
فهو تحت مشيئة الله تعالى

If He wills, He will punish him,
إن شاء عذبه،

And if He wills, He will forgive him.
وإن شاء غفر له

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 6/112
محمد ناصر الدين الألباني، السلسلة الصحيحة ٦/١١٢
https://shamela.ws/book/9442/3649

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And Bishr (b. Muʿāḏ Al-'Aqadī) has narrated to us, saying: Yazīd narrated to us, saying: Saʿīd narrated to us: From Qatādah (who said) regarding the verse {And We have certainly beautified the nearest heaven with lamps and have made them what is thrown at the devils and have prepared for them the punishment of the Blaze} [67:5]:
وقد حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ)

“Indeed Allah, Jalla Thanaʿuh, has created these stars due to three:
إن الله جلّ ثناؤه إنما خلق هذه النجوم لثلاث خصال:

He created them as an adornment of the Heavens of the dunyā;
خلقها زينة للسماء الدنيا،

As that which is thrown at the devils;
ورجومًا للشياطين،

And as signs by which one is guided.
وعلامات يهتدي بها؛

So he who explains (this Āyah) in any other way, has spoken with his opinion, misstepped, and burdened himself with that which he has no knowledge of.”
فمن يتأوّل منها غير ذلك، فقد قال برأيه، وأخطأ حظه، وأضاع نصيبه، وتكلَّف ما لا علم له به.

al-Ṭabarī, Jāmiʿ al-Bayān 23/508
الطبري، جامع البيان ت شاكر ٢٣/٥٠٨
https://shamela.ws/book/43/13733

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“Whenever he sees her”, meaning her outer beauty or her inner pleasant character,
(إِذَا نَظَرَ) أي لحسنها ظاهرًا، أو لحسن أخلاقها باطنًا،

And who is incessantly engrossed in obeying Allah and aware of Him,
ودوام اشتغالها بِطاعة اللَّه تعالى، والتقوى

“Obeys him when he commands her”, meaning in whatever does not constitute sinning against Allah the Exalted,
(وَتُطِيعُهُ إِذَا أَمَرَ) أي بما لا يكون فيه معصيةٌ للَّه تعالى

“And who does not contravene her husband regarding herself”, that is; by allowing anyone to commit fāḥishah (ie: atrocities) with her,
(وَلَا تخُالِفُهُ فِي نَفْسِهَا) أي بتمكين أحد من أن يفعل بها فاحشة

“And who does not contravene him regarding his belongings” that is; spending out of what is not permissible to be spent from.
(وَمَالِهَا) أي بأن تنفقه فيما لا يحلّ الإنفاق فيه

Muḥammad b. Ādam al-Ethiobī, Ḏakhīrah al-ʿUqbá fī Sharḥ al-Mujtaba 27/113
محمد بن آدم الأثيوبي، ذخيرة العقبى في شرح المجتبى ٢٧/١١٣
https://shamela.ws/book/12888/13808

@ilmtest [https://news.1rj.ru/str/ilmtest]