However, it is incorrect to use the term “Wahabiyyah” (i.e. Wahaabis) to refer to the da’wah of Shaykh Muhammad ibn Abd-ul-Wahhaab ( raheemallah ). The People of the Sunnah during the lifetime of Shaykh Muhammad (raheemallah ) did not refer to themselves in this way, nor did they do so after his death. That is because he did not invent anything new in the religion of Islam thereby justifying the naming of any invention after him! Rather, he simply followed the way of the Pious Predecessors, openly proclaiming the Sunnah, spreading it, and calling to it. Furthermore, only those who hate the revivalist da’wah of Shaykh Muhammad ibn Abd-ul- Wahhaab (هraheemallah ) refer to it in that (derogatory) way, hoping to confuse people and turn them away from following the truth and right guidance so that they might continue practicing innovations that contradict the way of Ahl-us-Sunnah wal-Jamaa’ah.
Imam Ash-Shaatibee said in his book entitled Al-I’tsaam1: “'Abd-ur-Rahman ibn Mahdee said: ‘Maalik ibn Anas was asked about the Sunnah and he replied: "It has no name other thanthe Sunnah." Then he recited the verse:
(وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ)
(Verily, this is My Straight Path, so follow it and follow not other paths, for they will separate you away from His Path…) [Surah Al-An’am: 153].
Ibn al-Qayyim said in his book, entitled Madaarij As-Saalikeen: “Some of the scholarswere asked about the Sunnah and they replied: ‘It has no name other than the Sunnah.’ meaningthat the People of the Sunnah do not refer to themselves by any other name.” 2
And Ibn Abd-ul-Barr said in Kitab-ul-Intiqaa: “A man asked Maalik (ibn Anas): ‘Whoare the People of the Sunnah?’ He replied: ‘The People of the Sunnah are those who have noother name that they are known by. They are not from the Jahmiyyah, nor are they from theQadariyyah, nor are they from the Raafidah.’” 3
There can be no doubt that mutual affection, and compassion and helping each other inrighteousness and taqwaa is obligatory upon all of the People of the Sunnah in every time andplace.The conflict and hostility that is emanating from some of the People of the Sunnah right now is very regrettable. It is the direct result of some of them being preoccupied with talking about, warning against and ostracizing others while it is obligatory for all of them to channel those energies not at each other, but towards the disbelievers and the people of innovation who are hostile towards the People of the Sunnah. While being mutually affectionate and compassionate with each other and reminding one another with kindness and gentleness.
I thought that it was appropriate to write some words of advice to all of them and I ask Allah, the Mighty and the Majestic to make these words beneficial, since all that I want to do is to set right these affairs as much as possible. I can only be successful with the help of Allah, upon Him I have relied, and unto Him I have turned.
I have entitled this advice People of the Sunnah, Be Kind to One Another. I ask Allah to give success and guidance to all, and to set right that which has occurred between them, and to bind their hearts together with love. Likewise I ask Allah to guide them to ways of peace, and to take them out of the darkness and into the light. Verily Allah is the All-Hearer, the Answerer of Du’aa.
-----------------1 Al-I’tsaam (1\79).2 Madaarij As-Saalikeen (3\179).3 Kitab-ul-Intiqaa (Page 35). However, it should not be understood from these statements that there are absolutely no other names that the People of the Sunnah are known by. Rather, the other names that they are known by are only names that have proofs and evidences for their correctness and authenticity found in the Sunnah! Such as: (1) Al-Firqat-un-Naajiyah, (2) At-Taaifat-ul-Mansoorah, (3) As-Salafiyoon. Refer to Mowqif Ahl-us-Sunnah wal-Jamaa’ah min Ahl-ul-Ahwaa wal-Bid’ah by Shaykh Ibraheem Ar-Ruhaili (Vol. 1, pages 44-64).
Sunday, December 19, 2010
People of the Sunnah be Kind with One Another PT 4
The Blessing of Speech and Expression
The blessings that Allah has bestowed upon His servants cannot be enumerated. One of the greatest of these blessings is man’s ability to speak and express himself clearly to others; (giving us the ability) to say what is correct, and (the ability) to command the good and forbid the evil. Whoever does not have the ability to speak is thereby unable to do these things and cannot express himself to others except through sign language or through writing, if he is able to do so. Allah the Mighty and the Majestic says:
مُ لا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ آَلٌّ عَلَى مَ وْلاهُ أَيْنَمَا ا أَبْكَ نِ أَحَدُهُمَ ثَلا رَجُلَي هُ مَ رَبَ اللَّ (وَضَ
يُوَجِّهِهُ لا يَأْتِ بِخَيرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيمٍ)
(And Allah puts forward the example of two men, one of them unable to speak and has no
power over anything, and he is a burden on his master, whichever way he directs him, he
brings no good. Is such a man equal to one who commands justice and is himself on the
Straight Path?) [Surah An-Nahl: 76].
It has been said that this verse is an example that Allah has put forth in order to make a comparison/contrast between Himself and idols (i.e. the one unable to speak and who has no power over anything represents the idol, while the One Who commands with justice is Allah the Most High). Imam Al-Qurtubee said that it has been narrated upon the authority of Ibn Abbaas (radiallaahu 'anhumaa) with a good chain of narrators, that the meaning of this verse is an example that Allah has put forth in order to make a comparison/contrast between a disbeliever and a believer (i.e. the one unable to speak represents the disbeliever, while the one who commands justice is the believer). (In any case) this verse is a clear proof of the deficiency of the slave who is unable to speak and express himself and thereby is of no benefit to his master no matter which way he directs him. Allah the Mighty and the Majestic also says:
( فَوَ رَبِّ السَّمَاءِ والأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنْطِقُونَ)
(Then by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you from Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds), just as it is the truth that you can speak.) [Adh-Dhaariyaat: 23]
In this verse Allah has sworn by Himself that the Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds is a reality, just as the ability to speak is a reality for those being addressed by this verse. And in this verse there is a praiseworthy reference to the ability to speak. Allah, Glorified is He also said:
(خَلَقَ الإِنْسَانَ عَلَّمَهُ البَيَانَ)
(He created man. He taught him eloquent speech.) [Surah Ar-Rahman: 3-4].
Al-Hasan (Al-Basree) explained the word ( يان الب ) Al-Bayaan to mean: speech. And in this verse there is (another) praiseworthy reference to the ability to speak with which mankind is able to express himself. Allah the Most High also says:
(أَلَمْ نَجْعَلْ لَهُ عَيْنَينَ وَلِسَانًا وَشَفَتَينِ)
(Have We not made for him a pair of eyes, and a tongue, and a pair of lips?) [Surah Al-Balad: 8-9].
Imam Ibn Katheer (rahimahullah) said in his explanation of this verse: “(Have We not made for him a pair of eyes): so that he might see with them. (and a tongue): so that he might use it to speak and express what is inside himself.(and a pair of lips): to help him speak, and to help him eat, and as beautification for his face and mouth.”
And it is well known that this blessing can only be considered a real blessing if the ability to speak is used for that which is good! However if it is used (simply) for evil then it only contains bad consequences for its possessor, and he would be better off without the blessing of the ability to speak!
The blessings that Allah has bestowed upon His servants cannot be enumerated. One of the greatest of these blessings is man’s ability to speak and express himself clearly to others; (giving us the ability) to say what is correct, and (the ability) to command the good and forbid the evil. Whoever does not have the ability to speak is thereby unable to do these things and cannot express himself to others except through sign language or through writing, if he is able to do so. Allah the Mighty and the Majestic says:
مُ لا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ آَلٌّ عَلَى مَ وْلاهُ أَيْنَمَا ا أَبْكَ نِ أَحَدُهُمَ ثَلا رَجُلَي هُ مَ رَبَ اللَّ (وَضَ
يُوَجِّهِهُ لا يَأْتِ بِخَيرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيمٍ)
(And Allah puts forward the example of two men, one of them unable to speak and has no
power over anything, and he is a burden on his master, whichever way he directs him, he
brings no good. Is such a man equal to one who commands justice and is himself on the
Straight Path?) [Surah An-Nahl: 76].
It has been said that this verse is an example that Allah has put forth in order to make a comparison/contrast between Himself and idols (i.e. the one unable to speak and who has no power over anything represents the idol, while the One Who commands with justice is Allah the Most High). Imam Al-Qurtubee said that it has been narrated upon the authority of Ibn Abbaas (radiallaahu 'anhumaa) with a good chain of narrators, that the meaning of this verse is an example that Allah has put forth in order to make a comparison/contrast between a disbeliever and a believer (i.e. the one unable to speak represents the disbeliever, while the one who commands justice is the believer). (In any case) this verse is a clear proof of the deficiency of the slave who is unable to speak and express himself and thereby is of no benefit to his master no matter which way he directs him. Allah the Mighty and the Majestic also says:
( فَوَ رَبِّ السَّمَاءِ والأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنْطِقُونَ)
(Then by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you from Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds), just as it is the truth that you can speak.) [Adh-Dhaariyaat: 23]
In this verse Allah has sworn by Himself that the Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds is a reality, just as the ability to speak is a reality for those being addressed by this verse. And in this verse there is a praiseworthy reference to the ability to speak. Allah, Glorified is He also said:
(خَلَقَ الإِنْسَانَ عَلَّمَهُ البَيَانَ)
(He created man. He taught him eloquent speech.) [Surah Ar-Rahman: 3-4].
Al-Hasan (Al-Basree) explained the word ( يان الب ) Al-Bayaan to mean: speech. And in this verse there is (another) praiseworthy reference to the ability to speak with which mankind is able to express himself. Allah the Most High also says:
(أَلَمْ نَجْعَلْ لَهُ عَيْنَينَ وَلِسَانًا وَشَفَتَينِ)
(Have We not made for him a pair of eyes, and a tongue, and a pair of lips?) [Surah Al-Balad: 8-9].
Imam Ibn Katheer (rahimahullah) said in his explanation of this verse: “(Have We not made for him a pair of eyes): so that he might see with them. (and a tongue): so that he might use it to speak and express what is inside himself.(and a pair of lips): to help him speak, and to help him eat, and as beautification for his face and mouth.”
And it is well known that this blessing can only be considered a real blessing if the ability to speak is used for that which is good! However if it is used (simply) for evil then it only contains bad consequences for its possessor, and he would be better off without the blessing of the ability to speak!
Saturday, December 11, 2010
People of the Sunnah, Be Kind With One Another PT 2
The Messenger of Allah (ρ) also said:
...فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي.
“…Whoever does not want my Sunnah then he is not from me.”3
The People of the Sunnah are in direct contrast to those from the people of desires and
innovation who have followed ways other than that which the Messenger of Allah (ρ) and his
Companions ( نهم ي الله ع رض ) were upon. The 'aqeedah (creed) of the People of the Sunnah
emerged with the emergence of the prophethood of Muhammad (ρ), whereas the 'aqeedah
(creed) of the people of desires and innovation emerged after the death of the Messenger of Allah
(ρ). Some of these innovations appeared during the later part of the era of the Companions ( رضي
الله عنهم ), while other innovations appeared later.
The Messenger of Allah (ρ) informed us that those of his Companions ( ي الله عنه م رض ) who
continued to live after his death would see disunity and conflict. He (ρ) said:
مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافًا آَثِيرًا
“…Those of you who live after me will see much disagreement…”4
Then the Messenger of Allah (ρ) directed us to follow the Straight Path, which is
adherence to his Sunnah and the Sunnah of the rightly guided Caliphs. And then he (ρ) warned
us against newly invented matters that are foreign to the true teachings of Islam and told us that
they are a going astray. It is incomprehensible and unacceptable (to think) that some part of truth
and right guidance was hidden from the Companions ( نهم ي الله ع رض ) and preserved by some
people who came after them! Certainly, all of these newly invented matters that are foreign to the
true teachings of Islam are evil because if there had been any good in them the Companions (
ي الله عنهم رض ) would have preceded them in doing it. Rather they (i.e. newly invented matters) are an evil that many people who have lived after them have been tested with when they deviated
from that which the Companions were upon ( .(رضي الله عنهم)
3See previous footnote.
4See previous footnote.
-----------------------------------
Imam Maalik said: “The affairs of the later part of this ummah can never be made right
except with that which made right the affairs of the early generations of this ummah.” It is for
that (important) reason that Ahl-us-Sunnah wal-Jamaa’ah refer to themselves as ‘People of the
Sunnah’ referring to the Sunnah of the Messenger of Allah (ρ) while other (deviant sects) are
referred to by the names given to their particular innovations. Such as: the Jabariyyah, the
Qadariyyah1, the Murjiah2, and the Al-Imamiyyah Al-Ithnay ‘Ashariyyah3. Other (deviant sects) are referred to by the names of the founders of their particular sects such as: the Jahmiyyah1, the
Zaydiyyah2, the ‘Ash’ariyyah3, and the Ibaadiyyah4
1 The Qadariyyah do not believe in Allah’s Qadr the way that the people of Ahlus-Sunnah wal-Jamaa’ah believe. The Qadariyyah are themselves divided into two groups: (1) Those who deny Allah’s Qadr altogether and say that Allah does not know what actions one will do until he does them. (2) The Jabariyyah who say that we are all forced to do our actions and that we do not have any will or choice at all because everything including our actions have been pre-decreed. However the people of Ahlus-Sunnah wal Jamaa’ah affirm Allah’s Qadr and we say that belief in Allah’s Qadr requires belief in four things: (1) His Knowledge: We affirm and believe that Allah knows all things; everything that was and everything that will be, and that He knows everything that will happen before it happens,
and that He knows what would have happened if that did not happen! (2) The Writing: We affirm and believe that Allah wrote everything that would happen in Al-Lawh Al-Mahfoodh fifty thousand years before He created the heavens and the earth! And we believe that despite His prior knowledge and His writing of everything that would happen, that we earn our deeds, choose to do our actions, and we have a will of our own but that our will and our choice is subordinate to the will and choice of Allah since nothing happens except that Allah wills it or allows it! (3) His Will: We affirm and believe that everything exists because Allah willed it so, and that whatever Allah has not willed does not exist. (4) Creation: We believe and affirm that Allah created everything that exists and that all of creation is in accordance with and a result of His decree.
2 The Murjiah is a sect from the sects of Islam that erroneously believes that sinful actions do not adversely affect faith, the same way that acts of obedience are of no benefit if they are accompanied by disbelief. The Murjiah are themselves divided into three groups: (1) The first of the Murjiah were those who tried to position themselves between the Raafidhah and the Khawaarij by not allying themselves with ‘Ali ibn Abee Taalib and ‘Uthmaan (may Allah be pleased with them both), nor fully disassociating themselves from them either. As a result they ended up opposing both those who made takfeer of ‘Ali ibn Abee Taalib and ‘Uthmaan, as well as those who went overboard in their love for both of them or one of them. So they were not Murjiah in the issue of disbelief and faith, and the
relationship between faith and actions. Rather, they were only Murjiah in the position that they took with regards to the diference of opinion between the Companions ( رضي الله عنهم ) related to the fitnah that happened after the assassination of ‘Uthmaan. So only the linguistic definition of Irjaa applies to them and not the technical definition.
(2) Al-Murjia-tul-Fuqahaa: They are those who say that faith is comprised of only two things; belief of the heart and the statement of the tongue. They also say that Iman does not increase or decrease, and that it is disbelief to say: ‘I am a beleiver in shaa Allah.’ However the Murjia-tul-Fuqahaa normally adhere to the 'aqeedah of the Salaf in matters other than these, like Abu Ja’far At-Tahaawiyy - the author of 'Aqeedah At-Tahaawiyyah. (3) Al-Murjia-tul- Mutakallimoon Al-Ghulaat also known as Murjia-tul-Jahmiyyah. They say that Imaan is only belief in the heart. And Jahm (ibn Safwaan) said: that Imaan is simply recognition or acknowledgement of the heart. However, Ahl-us- Sunnah believe that Imaan consists of the statement of the tongue and heart along with actions of the heart and body,
and that faith increases and decreases.
3 Al-Imamiyyah Al-Ithnay ‘Ashariyyah are those Shi’ah who claim that ‘Ali ibn Abee Taalib had more right than Abu Bakr and ‘Umar (may Allah be pleased with them all) to become Caliphah after the death of the Prophet (ρ). The are called Al-Imamiyyah because they claim that the Prophet (ρ) specified that ‘Ali ibn Abee Taalib and his progeny should be leaders of the Ummah or because they are waiting for some ‘Imam’ (leader) who they claim will come near the end of time. Other noteworthy beliefs of theirs include: (1) Their claim that Allah manifested Himself in ‘Ali and eleven of his male descendants, and they are the outward manifestations of Allah who possess divine characteristics. (2) The existence of creation and everything in it depends upon the existence of theses ‘Imams’ (leaders) and that if it were not for them, Allah would not have created anything .
1 The Jahmiyyah are the followers of Jahm ibn Safwaan. They are an extremely dangerous group whose beliefs include: (1) Denial of all of the Names (Asmaa) and Characteristics (Sifaat) of Allah. (2) They say that we are all forced to do our actions and that we do not have any will or choice at all because everything including our actions have been pre-decreed. (3) They say that Imaan is simply recognition or acknowledgement of the heart. (4) They also deny many things related to belief in the Last Day such as the existence of the Bridge over Hell, and the Scale, and that the Believers will see Allah the Most High on the Day of Judgement. Likewise, they deny the punishment in the grave, and they say that the Qur'aan is created. I have only mentioned some of their beliefs here, however
what I have mentioned is serious enough that many of the scholars have made the general ruling that the Jahmiyyah are disbelievers and that this sect is not from the sects of Islam.
2 The Zaydiyyah are one of the sub-groups of the Shi’ah who were named Zaydiyyah because they said that Zaid ibn ‘Ali ibn Hussain ibn ‘Ali ibn Abee Taalib was the 5th Imam instead of Muhammad ibn ‘Ali ibn Hussain ibn ‘Ali ibn Abee Taalib. The belief system of the Zaydiyyah also differed from the belief system of Al-Imamiyyah Al-Ithnay ‘Ashariyyah especially in the beginning, and it was said that of all of the groups of the Shi’ah, the Zaydiyyah were closest to Ahl-us-Sunnah, however some of the sub-groups of the Zaydiyyah now believe many of the same things that the Al-Imamiyyah Al-Ithnay ‘Ashariyyah believe.
3 The ‘Ash’ariyyah are followers of Abu-l-Hasan ‘Ali ibn Ismaa’eel Al-Ash‘aree during the second stage in his religious life. In the third and last part of his life he repented and began to follow the way of Ahl-us-Sunnah wal-Jamaa’ah. However, despite his repentance, some continued to follow his old ways. After the death of Abu-l-Hasan Al-Ash‘aree the leaders of his old madhhab were affected by some of the opinions and beliefs of the Jahmiyyah and the Mu’tazilah. They were also affected by the translation of philosophical books into the Arabic language. As a result, they believe that the intellect should be followed before revelation if there is a conflict between the two! However the people of Ahl-us-Sunnah believe that revelation never contradicts the intellect. The ‘Ash’ariyyah also do not accept hadeeth that were not widely narrated (mutawaatir) as a proof in matters related to aqeedah, except in
the event that the hadeeth doesn’t contradict their intellect! And if a (mutawaatir) hadeeth related to matters of aqeedah contradicts their intellect, it must be re-interpreted so that it conforms to their intellect! Some of the ‘Ash’ariyyah are also sufis so they believe that some people receive (kashf) revelation in their hearts that helps them understand and interpret things, and they believe that this should be followed before revelation if there is a conflict between the two! The ‘Ash’ariyyah are like the Murjiah in terms of how they define Imaan. And their belief as regards the Names and Attributes of Allah is different than that of Ahl-us-Sunnah wal-Jamaa’ah in many respects, not the least of which is their denial of some of the Names and Characteristics of Allah, however this is not the place
to discuss this.
4 The Ibaadiyyah are one of the sub-groups of the sect of the Khawaarij. They are the followers of Abd-Allah ibn Ibaad who was one of their shaykhs and one of the authors of their books. He was the leader of this particular subgroup and they are therefore referred by his name. They erroneously say that whoever commits a major sin or a minor sin is a disbeliever based on their erroneous interpretation of the verse (Have you not seen those who have changed the Blessings of Allah into disbelief (by denying Prophet Muhammad ρ and the message of Islam) and caused their people to dwell in the house of destruction?) [Surah Ibrahim: 28]. However this verse is referring to the pagan Arabs of Makkah as has been confirmed in an authentic hadeeth narrated by Ibn Abbaas (τ) in Saheeh Al-Bukhaari (Eng. Trans. Vol. 6, page 186).
...فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي.
“…Whoever does not want my Sunnah then he is not from me.”3
The People of the Sunnah are in direct contrast to those from the people of desires and
innovation who have followed ways other than that which the Messenger of Allah (ρ) and his
Companions ( نهم ي الله ع رض ) were upon. The 'aqeedah (creed) of the People of the Sunnah
emerged with the emergence of the prophethood of Muhammad (ρ), whereas the 'aqeedah
(creed) of the people of desires and innovation emerged after the death of the Messenger of Allah
(ρ). Some of these innovations appeared during the later part of the era of the Companions ( رضي
الله عنهم ), while other innovations appeared later.
The Messenger of Allah (ρ) informed us that those of his Companions ( ي الله عنه م رض ) who
continued to live after his death would see disunity and conflict. He (ρ) said:
مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافًا آَثِيرًا
“…Those of you who live after me will see much disagreement…”4
Then the Messenger of Allah (ρ) directed us to follow the Straight Path, which is
adherence to his Sunnah and the Sunnah of the rightly guided Caliphs. And then he (ρ) warned
us against newly invented matters that are foreign to the true teachings of Islam and told us that
they are a going astray. It is incomprehensible and unacceptable (to think) that some part of truth
and right guidance was hidden from the Companions ( نهم ي الله ع رض ) and preserved by some
people who came after them! Certainly, all of these newly invented matters that are foreign to the
true teachings of Islam are evil because if there had been any good in them the Companions (
ي الله عنهم رض ) would have preceded them in doing it. Rather they (i.e. newly invented matters) are an evil that many people who have lived after them have been tested with when they deviated
from that which the Companions were upon ( .(رضي الله عنهم)
3See previous footnote.
4See previous footnote.
-----------------------------------
Imam Maalik said: “The affairs of the later part of this ummah can never be made right
except with that which made right the affairs of the early generations of this ummah.” It is for
that (important) reason that Ahl-us-Sunnah wal-Jamaa’ah refer to themselves as ‘People of the
Sunnah’ referring to the Sunnah of the Messenger of Allah (ρ) while other (deviant sects) are
referred to by the names given to their particular innovations. Such as: the Jabariyyah, the
Qadariyyah1, the Murjiah2, and the Al-Imamiyyah Al-Ithnay ‘Ashariyyah3. Other (deviant sects) are referred to by the names of the founders of their particular sects such as: the Jahmiyyah1, the
Zaydiyyah2, the ‘Ash’ariyyah3, and the Ibaadiyyah4
1 The Qadariyyah do not believe in Allah’s Qadr the way that the people of Ahlus-Sunnah wal-Jamaa’ah believe. The Qadariyyah are themselves divided into two groups: (1) Those who deny Allah’s Qadr altogether and say that Allah does not know what actions one will do until he does them. (2) The Jabariyyah who say that we are all forced to do our actions and that we do not have any will or choice at all because everything including our actions have been pre-decreed. However the people of Ahlus-Sunnah wal Jamaa’ah affirm Allah’s Qadr and we say that belief in Allah’s Qadr requires belief in four things: (1) His Knowledge: We affirm and believe that Allah knows all things; everything that was and everything that will be, and that He knows everything that will happen before it happens,
and that He knows what would have happened if that did not happen! (2) The Writing: We affirm and believe that Allah wrote everything that would happen in Al-Lawh Al-Mahfoodh fifty thousand years before He created the heavens and the earth! And we believe that despite His prior knowledge and His writing of everything that would happen, that we earn our deeds, choose to do our actions, and we have a will of our own but that our will and our choice is subordinate to the will and choice of Allah since nothing happens except that Allah wills it or allows it! (3) His Will: We affirm and believe that everything exists because Allah willed it so, and that whatever Allah has not willed does not exist. (4) Creation: We believe and affirm that Allah created everything that exists and that all of creation is in accordance with and a result of His decree.
2 The Murjiah is a sect from the sects of Islam that erroneously believes that sinful actions do not adversely affect faith, the same way that acts of obedience are of no benefit if they are accompanied by disbelief. The Murjiah are themselves divided into three groups: (1) The first of the Murjiah were those who tried to position themselves between the Raafidhah and the Khawaarij by not allying themselves with ‘Ali ibn Abee Taalib and ‘Uthmaan (may Allah be pleased with them both), nor fully disassociating themselves from them either. As a result they ended up opposing both those who made takfeer of ‘Ali ibn Abee Taalib and ‘Uthmaan, as well as those who went overboard in their love for both of them or one of them. So they were not Murjiah in the issue of disbelief and faith, and the
relationship between faith and actions. Rather, they were only Murjiah in the position that they took with regards to the diference of opinion between the Companions ( رضي الله عنهم ) related to the fitnah that happened after the assassination of ‘Uthmaan. So only the linguistic definition of Irjaa applies to them and not the technical definition.
(2) Al-Murjia-tul-Fuqahaa: They are those who say that faith is comprised of only two things; belief of the heart and the statement of the tongue. They also say that Iman does not increase or decrease, and that it is disbelief to say: ‘I am a beleiver in shaa Allah.’ However the Murjia-tul-Fuqahaa normally adhere to the 'aqeedah of the Salaf in matters other than these, like Abu Ja’far At-Tahaawiyy - the author of 'Aqeedah At-Tahaawiyyah. (3) Al-Murjia-tul- Mutakallimoon Al-Ghulaat also known as Murjia-tul-Jahmiyyah. They say that Imaan is only belief in the heart. And Jahm (ibn Safwaan) said: that Imaan is simply recognition or acknowledgement of the heart. However, Ahl-us- Sunnah believe that Imaan consists of the statement of the tongue and heart along with actions of the heart and body,
and that faith increases and decreases.
3 Al-Imamiyyah Al-Ithnay ‘Ashariyyah are those Shi’ah who claim that ‘Ali ibn Abee Taalib had more right than Abu Bakr and ‘Umar (may Allah be pleased with them all) to become Caliphah after the death of the Prophet (ρ). The are called Al-Imamiyyah because they claim that the Prophet (ρ) specified that ‘Ali ibn Abee Taalib and his progeny should be leaders of the Ummah or because they are waiting for some ‘Imam’ (leader) who they claim will come near the end of time. Other noteworthy beliefs of theirs include: (1) Their claim that Allah manifested Himself in ‘Ali and eleven of his male descendants, and they are the outward manifestations of Allah who possess divine characteristics. (2) The existence of creation and everything in it depends upon the existence of theses ‘Imams’ (leaders) and that if it were not for them, Allah would not have created anything .
1 The Jahmiyyah are the followers of Jahm ibn Safwaan. They are an extremely dangerous group whose beliefs include: (1) Denial of all of the Names (Asmaa) and Characteristics (Sifaat) of Allah. (2) They say that we are all forced to do our actions and that we do not have any will or choice at all because everything including our actions have been pre-decreed. (3) They say that Imaan is simply recognition or acknowledgement of the heart. (4) They also deny many things related to belief in the Last Day such as the existence of the Bridge over Hell, and the Scale, and that the Believers will see Allah the Most High on the Day of Judgement. Likewise, they deny the punishment in the grave, and they say that the Qur'aan is created. I have only mentioned some of their beliefs here, however
what I have mentioned is serious enough that many of the scholars have made the general ruling that the Jahmiyyah are disbelievers and that this sect is not from the sects of Islam.
2 The Zaydiyyah are one of the sub-groups of the Shi’ah who were named Zaydiyyah because they said that Zaid ibn ‘Ali ibn Hussain ibn ‘Ali ibn Abee Taalib was the 5th Imam instead of Muhammad ibn ‘Ali ibn Hussain ibn ‘Ali ibn Abee Taalib. The belief system of the Zaydiyyah also differed from the belief system of Al-Imamiyyah Al-Ithnay ‘Ashariyyah especially in the beginning, and it was said that of all of the groups of the Shi’ah, the Zaydiyyah were closest to Ahl-us-Sunnah, however some of the sub-groups of the Zaydiyyah now believe many of the same things that the Al-Imamiyyah Al-Ithnay ‘Ashariyyah believe.
3 The ‘Ash’ariyyah are followers of Abu-l-Hasan ‘Ali ibn Ismaa’eel Al-Ash‘aree during the second stage in his religious life. In the third and last part of his life he repented and began to follow the way of Ahl-us-Sunnah wal-Jamaa’ah. However, despite his repentance, some continued to follow his old ways. After the death of Abu-l-Hasan Al-Ash‘aree the leaders of his old madhhab were affected by some of the opinions and beliefs of the Jahmiyyah and the Mu’tazilah. They were also affected by the translation of philosophical books into the Arabic language. As a result, they believe that the intellect should be followed before revelation if there is a conflict between the two! However the people of Ahl-us-Sunnah believe that revelation never contradicts the intellect. The ‘Ash’ariyyah also do not accept hadeeth that were not widely narrated (mutawaatir) as a proof in matters related to aqeedah, except in
the event that the hadeeth doesn’t contradict their intellect! And if a (mutawaatir) hadeeth related to matters of aqeedah contradicts their intellect, it must be re-interpreted so that it conforms to their intellect! Some of the ‘Ash’ariyyah are also sufis so they believe that some people receive (kashf) revelation in their hearts that helps them understand and interpret things, and they believe that this should be followed before revelation if there is a conflict between the two! The ‘Ash’ariyyah are like the Murjiah in terms of how they define Imaan. And their belief as regards the Names and Attributes of Allah is different than that of Ahl-us-Sunnah wal-Jamaa’ah in many respects, not the least of which is their denial of some of the Names and Characteristics of Allah, however this is not the place
to discuss this.
4 The Ibaadiyyah are one of the sub-groups of the sect of the Khawaarij. They are the followers of Abd-Allah ibn Ibaad who was one of their shaykhs and one of the authors of their books. He was the leader of this particular subgroup and they are therefore referred by his name. They erroneously say that whoever commits a major sin or a minor sin is a disbeliever based on their erroneous interpretation of the verse (Have you not seen those who have changed the Blessings of Allah into disbelief (by denying Prophet Muhammad ρ and the message of Islam) and caused their people to dwell in the house of destruction?) [Surah Ibrahim: 28]. However this verse is referring to the pagan Arabs of Makkah as has been confirmed in an authentic hadeeth narrated by Ibn Abbaas (τ) in Saheeh Al-Bukhaari (Eng. Trans. Vol. 6, page 186).
People of the Sunnah, Be Kind With One Another part 1
All praise is for Allah Who joined the hearts of the believers together in love, and created
a desire in them to join together in unity and harmony, and Who warned the believers against
disunity and conflict. I bear witness that there is no deity worthy of worship except Allah Who is
alone without partner, Who created everything and then proportioned it, and Who legislated (the
religion of Islam) and then made the path easy for us, and was merciful towards the Believers. I
(further) bear witness that Muhammad is His servant and Messenger, who ordered (those calling
to Islam as well as those in positions of authority) to make things easy for the people and to give
them good tidings, saying:
يَسِّروا وَلا تُعَسِّروا وَبَشِّروا وَلا تُنَفِّروا
“Facilitate things for the people (treat the people in the most agreeable way), and do not
make things difficult for them, and give them glad tidings, and do not drive people away (i.e.
to make the people hate good deeds)…”1
O Allah, send peace and blessings upon (Muhammad), upon his good and pure family,
and upon all of his noble companions - who have been described by Allah as being harsh
towards disbelievers yet merciful amongst themselves, and upon all of those who follow them
with sincerity until the Day of Judgment.
O Allah! Guide me and guide others through me. O Allah! Purify my heart of any hatred
(for the believers), and guide my tongue to always speak the truth. O Allah! I seek refuge with
you lest I stray or be led astray, or slip or be made to slip, or oppress or be oppressed by others,
or to do wrong or have wrong done to me.
To Proceed:
Ahl-us-Sunnah wal-Jamaa’ah are those people who follow that which the Messenger of
Allah (ρ) and his Companions were upon, and they refer to themselves as ‘People of the Sunnah’
referring to the Sunnah of the Messenger of Allah (ρ). The Prophet (ρ) encouraged strict
adherence to his Sunnah saying:
...فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ
تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ...
“…Stick to my Sunnah and the Sunnah of the rightly-guided Caliphs after me. Hold to it
and bite down on it with your molar teeth (i.e. strictly adhere to it).”1
Likewise, he warned against contradicting the Sunnah, saying:
...وَإِيَّاآُمْ وَمُحْدَثَاتِ اللأمُورِ فَإِنَّ آُلَّ مُحْدَثَةٍ بِدْعَةٌ وَآُلَّ بِدْعَةٍ ضلالَةٌ.
“…Beware of newly invented matters (foreign to the true teachings of Islam) for verily
(every newly invented matter) is a bid’ah and every bid’ah is a going astray.”2
1Saheeh Al-Bukhaari (Eng. Trans. Vol. 8, Pg. 92). Saheeh Muslim (Eng. Trans. Vol. 3, Pg. 944).
1Narrated by Abu Dawood (Eng. Trans. Vol. 3, page 1294). Also narrated by Ibn Abee ‘Aasim and At-Tirmidhi who said that the hadeeth is hasan Saheeh. The hadeeth was also authenticated by Shaykh Al-Albaani in Saheeh Sunan Abu Dawood (Vol. 3, page 871, # 3851).
2See previous footnote.
a desire in them to join together in unity and harmony, and Who warned the believers against
disunity and conflict. I bear witness that there is no deity worthy of worship except Allah Who is
alone without partner, Who created everything and then proportioned it, and Who legislated (the
religion of Islam) and then made the path easy for us, and was merciful towards the Believers. I
(further) bear witness that Muhammad is His servant and Messenger, who ordered (those calling
to Islam as well as those in positions of authority) to make things easy for the people and to give
them good tidings, saying:
يَسِّروا وَلا تُعَسِّروا وَبَشِّروا وَلا تُنَفِّروا
“Facilitate things for the people (treat the people in the most agreeable way), and do not
make things difficult for them, and give them glad tidings, and do not drive people away (i.e.
to make the people hate good deeds)…”1
O Allah, send peace and blessings upon (Muhammad), upon his good and pure family,
and upon all of his noble companions - who have been described by Allah as being harsh
towards disbelievers yet merciful amongst themselves, and upon all of those who follow them
with sincerity until the Day of Judgment.
O Allah! Guide me and guide others through me. O Allah! Purify my heart of any hatred
(for the believers), and guide my tongue to always speak the truth. O Allah! I seek refuge with
you lest I stray or be led astray, or slip or be made to slip, or oppress or be oppressed by others,
or to do wrong or have wrong done to me.
To Proceed:
Ahl-us-Sunnah wal-Jamaa’ah are those people who follow that which the Messenger of
Allah (ρ) and his Companions were upon, and they refer to themselves as ‘People of the Sunnah’
referring to the Sunnah of the Messenger of Allah (ρ). The Prophet (ρ) encouraged strict
adherence to his Sunnah saying:
...فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ
تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ...
“…Stick to my Sunnah and the Sunnah of the rightly-guided Caliphs after me. Hold to it
and bite down on it with your molar teeth (i.e. strictly adhere to it).”1
Likewise, he warned against contradicting the Sunnah, saying:
...وَإِيَّاآُمْ وَمُحْدَثَاتِ اللأمُورِ فَإِنَّ آُلَّ مُحْدَثَةٍ بِدْعَةٌ وَآُلَّ بِدْعَةٍ ضلالَةٌ.
“…Beware of newly invented matters (foreign to the true teachings of Islam) for verily
(every newly invented matter) is a bid’ah and every bid’ah is a going astray.”2
1Saheeh Al-Bukhaari (Eng. Trans. Vol. 8, Pg. 92). Saheeh Muslim (Eng. Trans. Vol. 3, Pg. 944).
1Narrated by Abu Dawood (Eng. Trans. Vol. 3, page 1294). Also narrated by Ibn Abee ‘Aasim and At-Tirmidhi who said that the hadeeth is hasan Saheeh. The hadeeth was also authenticated by Shaykh Al-Albaani in Saheeh Sunan Abu Dawood (Vol. 3, page 871, # 3851).
2See previous footnote.
Tuesday, December 7, 2010
Kitaab At-Tawheed, Chapter: 16
The Words of Allah , Most High:
" Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who Will guided" (Qur'an 28:56)
Allah informs the Prophet that his assiduous pursuit of his uncle, Abu Talib in order to call him to Islam will be of no avail, that he will not be guided; for Allah knows all things - past, present and future, and none other than Allah has knowledge of the unseen. And He informs His Messenger that successful guidance comes only by His will, and He makes successful the guidance for whosoever of His slaves He Wills and that is because He knows best who deserves to be guided to success.
Benefits Derived From This Verse
1. That successful guidance comes only through Allah.
2. That the natural love of a person for his disbelieving kin - so long as they do not fight against Islam - does not conflict with true faith and belief.
3. Confirmation of Allah's Divine Attribute of Will.
The Relevance of This Verse to the Subject of the Chapter
That the verse proves that there can be no successful guidance through the Prophet alone in spite of the fact that he is the noblest of all mankind; and if he cannot guide anyone of his own Will, then obviously, no lesser human being can do so.
The Relevance of This Verse to the Subject of Tawheed
That the verse proves that successful guidance comes only from Allah and therefore seeking it from other than Allah is of Shirk.
Important Note
There is no contradiction between this verse and the Words of Allah , Most High:
" And verily, you do guide [men] to the Straight Path" (Qur'an 42:52)
For in the former verse, Allah is negating the ability of the Prophet to make people accept his guidance, while in the latter He says that His Messenger Calls people to the Straight Path.
It is authentically reported on the authority of Ibn Al-Musyyib from his father, that he said: "When death approached Abu Talib, Allah's Messenger came to him, and with him were `Abdullah Ibn Abi Umayyah and Abu Jahl. The Prophet said to his uncle: "Oh uncle! Say: Laa ilaaha illallaah, a word by which I will plead for you with Allah ." But they said: "Will you reject the faith of `Abdul Muttalib?" And the Messenger of Allah repeated his words, and again they repeated their question, and so the last testament of Abu Talib was that he reamined upon the religion of `Abdul Muttalib and he refused to say: Laa ilaaha illallaah. So the Messenger of Allah said: "Verily, I will continue to ask forgiveness for you until I am forbidden to do so." Then Allah revealed:
" It is not for the Prophet or those who believe with him to ask forgiveness for the polytheists, even though they be their close relative after it has been made plain to them that they are of the people of the Hell-fire" (Qur'an 9:113)
And concerning Abu Talib, He revealed: " Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who will be guided" 1
Sa'eed Ibn Al-Musayyib (Radhi Allaahu Anhu) informs us in this Hadith, that when death approached Abu Talib, the Prophet requested him to pronounce the words of Tawheed (i.e. Laa ilaaha Iilallaah) so that he might be a witness for him to Allah ; but Abu Talib's two wicked visitors aroused in him the passion of the Jahiliyyah, reminding him that it was the religion of his ancestors, and so Abu Talib refused to embrace Islam an died upon the religion of his people, after which the Prophet said that he would continue to ask forgiveness for him until Allah forbade him to do so. This he did, until Allah revealed the above-mentioned verse.
Benefits Derived From This Hadith
1. The permissibility of visiting the sick, even though he may be a polytheist if the purpose in so doing is the desire to call him to Islam.
2. That whoever said: Laa ilaaha illallaah at the time of death, will be judged by appearances to be a Muslim, even though he may never have done any good deeds or acts of worship in Islam.
3. That the most important deeds are one's final in life.
4. The obligation to strive in the cause of propagating Islam, to be patient and persevering in that cause, and to order the good and forbid the evil.
5. Refutation of the claim of those who assert that `Abdul Muttalib and his forebears were Muslims.
6. The harm inflicted by the evil people upon the good.
7. The forbiddance of seeking forgiveness from Allah for the disbelievers and polytheists, even though they be close family members and even though they might perform services for Islam and the Muslims.
Relevance of This Hadith to the Subject of the Chapter
That the Hadith proves the negation of successful guidance through the Prophet and since he is the noblest of mankind, it stands to reason that no lesser mortal may be assured of successful guidance.
Relevance of This Hadith to the Subject of Tawheed
That it proves that successful guidance is from Allah , Alone and therefore seeking it from other than Him is an act of Shirk.
Footnotes
1. Narrated by Bukhari.
" Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who Will guided" (Qur'an 28:56)
Allah informs the Prophet that his assiduous pursuit of his uncle, Abu Talib in order to call him to Islam will be of no avail, that he will not be guided; for Allah knows all things - past, present and future, and none other than Allah has knowledge of the unseen. And He informs His Messenger that successful guidance comes only by His will, and He makes successful the guidance for whosoever of His slaves He Wills and that is because He knows best who deserves to be guided to success.
Benefits Derived From This Verse
1. That successful guidance comes only through Allah.
2. That the natural love of a person for his disbelieving kin - so long as they do not fight against Islam - does not conflict with true faith and belief.
3. Confirmation of Allah's Divine Attribute of Will.
The Relevance of This Verse to the Subject of the Chapter
That the verse proves that there can be no successful guidance through the Prophet alone in spite of the fact that he is the noblest of all mankind; and if he cannot guide anyone of his own Will, then obviously, no lesser human being can do so.
The Relevance of This Verse to the Subject of Tawheed
That the verse proves that successful guidance comes only from Allah and therefore seeking it from other than Allah is of Shirk.
Important Note
There is no contradiction between this verse and the Words of Allah , Most High:
" And verily, you do guide [men] to the Straight Path" (Qur'an 42:52)
For in the former verse, Allah is negating the ability of the Prophet to make people accept his guidance, while in the latter He says that His Messenger Calls people to the Straight Path.
It is authentically reported on the authority of Ibn Al-Musyyib from his father, that he said: "When death approached Abu Talib, Allah's Messenger came to him, and with him were `Abdullah Ibn Abi Umayyah and Abu Jahl. The Prophet said to his uncle: "Oh uncle! Say: Laa ilaaha illallaah, a word by which I will plead for you with Allah ." But they said: "Will you reject the faith of `Abdul Muttalib?" And the Messenger of Allah repeated his words, and again they repeated their question, and so the last testament of Abu Talib was that he reamined upon the religion of `Abdul Muttalib and he refused to say: Laa ilaaha illallaah. So the Messenger of Allah said: "Verily, I will continue to ask forgiveness for you until I am forbidden to do so." Then Allah revealed:
" It is not for the Prophet or those who believe with him to ask forgiveness for the polytheists, even though they be their close relative after it has been made plain to them that they are of the people of the Hell-fire" (Qur'an 9:113)
And concerning Abu Talib, He revealed: " Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who will be guided" 1
Sa'eed Ibn Al-Musayyib (Radhi Allaahu Anhu) informs us in this Hadith, that when death approached Abu Talib, the Prophet requested him to pronounce the words of Tawheed (i.e. Laa ilaaha Iilallaah) so that he might be a witness for him to Allah ; but Abu Talib's two wicked visitors aroused in him the passion of the Jahiliyyah, reminding him that it was the religion of his ancestors, and so Abu Talib refused to embrace Islam an died upon the religion of his people, after which the Prophet said that he would continue to ask forgiveness for him until Allah forbade him to do so. This he did, until Allah revealed the above-mentioned verse.
Benefits Derived From This Hadith
1. The permissibility of visiting the sick, even though he may be a polytheist if the purpose in so doing is the desire to call him to Islam.
2. That whoever said: Laa ilaaha illallaah at the time of death, will be judged by appearances to be a Muslim, even though he may never have done any good deeds or acts of worship in Islam.
3. That the most important deeds are one's final in life.
4. The obligation to strive in the cause of propagating Islam, to be patient and persevering in that cause, and to order the good and forbid the evil.
5. Refutation of the claim of those who assert that `Abdul Muttalib and his forebears were Muslims.
6. The harm inflicted by the evil people upon the good.
7. The forbiddance of seeking forgiveness from Allah for the disbelievers and polytheists, even though they be close family members and even though they might perform services for Islam and the Muslims.
Relevance of This Hadith to the Subject of the Chapter
That the Hadith proves the negation of successful guidance through the Prophet and since he is the noblest of mankind, it stands to reason that no lesser mortal may be assured of successful guidance.
Relevance of This Hadith to the Subject of Tawheed
That it proves that successful guidance is from Allah , Alone and therefore seeking it from other than Him is an act of Shirk.
Footnotes
1. Narrated by Bukhari.
Tuesday, November 30, 2010
Kitaab At-Tawheed, Chapter: 14
The Words of Allah , Most High:
" No intercession can avail with Him, except for those whom He allows so [much so] that, when terror is removed from their hearts, they will say: "What is it that your Lord has said?" They will say: "The Truth; and He is the Most High, the Most Great."" (Qur'an 34:23)
Allah , Most Glorified, Most High, informs us in this verse that none can intercede on behalf of another on the Day of Judgement - whosoever he might be - unless Allah , the Almighty, the All-powerful Permits him to do so, and that all, including the angels, will be prostrate due to their fear of Him. Then when the fear is removed from the angels' hearts, they will begin to ask one another concerning what Allah has said and what He has revealed; and some of them will answer that He has said naught but the Truth, and He is the Most High, the Most Great.
Benefits Derived From This Verse
1. That none may intercede except if Allah Wills it.
2. Confirmation of Allah's Greatness and His Fearfulness.
3. Confirmation of Allah's Divine Attribute of Speech.
4. That the Words of Allah are free from all falseness.
5. Confirmation of His Divine Attribute of being Above all of His creation - in His Self and in His Attributes.
6. Confirmation of two of His Names, which are: The Most High and the Most Great.
Relevance of This Verse to the Subject of the Chapter
That the verse proves that even the angels fear Allah and are humbled before Him.
Relevance of This Verse to the Subject of Tawheed
That it proves that the angels themselves fear their Lord, so how can anyone call upon them instead of Allah ? And if such acts of worship are rejected, whether they are worshipped directly or as intercessors with Allah , then what must be said about worshipping others such as the inhabitants of graves? - they have even less right to be worshipped.
It is authentically reported from Abu Hurairah (Radhi Allaahu Anhu) that the Prophet said: "When Allah orders a matter in the heaven, the angels beat their wings in humility and submission to His Words, and the sound is like the sound of a chain on smooth rocks; they continue to do so until it enters their hearts. Then, when fear has been removed from their hearts, they (i.e. some of the angels) say: "What has your Lord said?" They (the others) reply: "The Truth, and He is the Most High, the Most Great," and the listening thief and (another listening thief) hears it, so, one above another," Sufyaan (one of the narrators) described it by spreading out his fingers, "...and he (the thief) hears the Words (of Allah swt ) and transmits them to the one below him and he transmits it to the one below and so on, until it reaches the tongue of the magician or the fortune-teller, and sometimes the meteorite strikes him (the thief) before he can convey the news, and sometime he conveys it before he is struck, and then he adds a hundred lies to what he hears, and it is said: "Did not he (the fortune-teller) tell us such-and-such on such-and-such a day?" Then he is believed because of these Words which were overheard from the heaven." 1
Allah's Messenger informs us in this Hadith that when Allah , Almighty, All-Powerful, decrees a matter in the heaven, the angels fall prostrate in fear of Him and in glorification of Him; then, when the fear is removed from their hearts, they begin to ask one another about what the Lord, Almighty, All-powerful has said. One of them (probably Jibreel as )2 replies that Allah has spoken the uncompromising Truth, of which there is no doubt; and it could be that the listening thief, who is a devil, overhears what is said and transmits it to the awaiting magician or the fortune-teller, although a meteorite might strike the devil and incinerate him before he has the chance to pass on what he has heard, or it might be passed on before he is destroyed - all in accordance with Allah's Will. And the devil, the magician or the fortune-teller adds a hundred lies to what he has heard and the people hear and believe ninety-nine lies because of this one scrap of Truth which was heard from the heaven.
Benefits Derived From This Hadith
1. Confirmation of Allah's being above His creation.
2. Evidence of Allah's Greatness.
3. Confirmation of Allah's Divine Attribute of Speech.
4. Confirmation that the devils overhear what the angels are saying in the heaven, and that Allah has allowed them to do so as a test and a trial for them.
5. The permissibility of the use of practical examples in order to explain abstract matters.
6. That the devils are the source of knowledge for both the magician and the fortune-teller.
7. The attachment of some souls to that which is vain and futile.
8. Evidence that the sorcerors and fortune-tellers are liars and cheats.
Relevance of This Hadith to the Subject of the Chapter
That it shows the position of the angels, that they fear and revere their Lord.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that the angels themselves worship Allah and fear Him, and so, if it is not permissible to worship them, whether by calling upon them as intercessors, or as gods, then it is eminently clear that calling upon them is even more obviously futile.
An-Nawwaas Ibn Sam'aan (Radhi Allaahu Anhu) reported that Allah's Messenger said: "When Allah , Most High, wishes to reveal something, He speaks out the Revelation and the heavens begin to shake (or he said: thunder heavily) due to fear of Allah , the Almighty, the All-powerful, and when the inhabitants of the heavens hear it, they fall down in prostration to Allah , and Jibreel (Alayhi Salam) is the first to raise his head; then Allah speaks to him and Allah gives him the Revelation according to His Will. Then Jibreel (Alayhi Salam) passes by the angels, and every time he passes through a different heaven, its angels ask him: "What Has our Lord revealed, oh, Jibreel as ?" Jibreel (Alayhi Salam) then answers: "He has spoken the Truth, and He is the Most High, the Most Great." Then they all repeat the same after him, and then Jibreel (Alayhi Salam) proceeds to the destination commanded by Allah , the Almighty, the All-powerful."
Allah's Messenger informs us in this Hadith that when Allah speaks the Revelation which He wishes, it causes the heavens to shake with thunder and convulsions and the angels to fall down prostrate, in fear of His Majesty; then the first of them to recover and raise his head is the angel Jibreel (Alayhi Salam), and Allah then speaks to him as He Wills, after which Jibreel departs with the Revelation to wheresoever Allah Commands him; and every time he passes through one of the heavens, its inhabitants from among the angels enquire of him as to what the Rabb, Almighty, All-powerful has commanded. And each time he gives the same reply: That Allah has spoken the evident Truth, and He is the Most High, above all His creation, the Most Great, without equal in greatness.
Benefits Derived From This Hadith
1. Confirmation of Allah's Divine Attribute of Iradah. 3
2. Confirmation of Allah's Divine Attribute of Kalaam (speaking) and that His Speech is heard.
3. Evidence of Allah's unparalleled Might.
4. Evidence that all of the heavens are inhabited.
5. Proof of Jibreel's superiority over the rest of the angels.
6. Confirmation of Allah's Divine Attribute of Qawl. 4
7. Confirmation of two of Allah's Names: The Most High and the Most Great.
Relevance of This Hadith to the Subject of the Chapter
That the Hadith clearly shows the position of the angels that they fear Allah .
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that the angels, who are amongst Allah's finest creations, fear Allah , and so worship of them by others is false and an act of Shirk.
Footnotes
1. Narrated by Bukhari
2. Since he is the leader of the angels and the greatest of them.
3. Iradah: Want, wish, will, decree.
4. It is not easy to adequately translate the words Qawl and Kalaam into English, but we may say that Qawl is when we say: "Such-and-such a person said: "...", whereas Kalaam refers to the spoken words of Allah (Subhanahu wa-ta'ala), which are spoken to whom He wills from amongst the angels or Prophets (alayhum-as-salaam).
" No intercession can avail with Him, except for those whom He allows so [much so] that, when terror is removed from their hearts, they will say: "What is it that your Lord has said?" They will say: "The Truth; and He is the Most High, the Most Great."" (Qur'an 34:23)
Allah , Most Glorified, Most High, informs us in this verse that none can intercede on behalf of another on the Day of Judgement - whosoever he might be - unless Allah , the Almighty, the All-powerful Permits him to do so, and that all, including the angels, will be prostrate due to their fear of Him. Then when the fear is removed from the angels' hearts, they will begin to ask one another concerning what Allah has said and what He has revealed; and some of them will answer that He has said naught but the Truth, and He is the Most High, the Most Great.
Benefits Derived From This Verse
1. That none may intercede except if Allah Wills it.
2. Confirmation of Allah's Greatness and His Fearfulness.
3. Confirmation of Allah's Divine Attribute of Speech.
4. That the Words of Allah are free from all falseness.
5. Confirmation of His Divine Attribute of being Above all of His creation - in His Self and in His Attributes.
6. Confirmation of two of His Names, which are: The Most High and the Most Great.
Relevance of This Verse to the Subject of the Chapter
That the verse proves that even the angels fear Allah and are humbled before Him.
Relevance of This Verse to the Subject of Tawheed
That it proves that the angels themselves fear their Lord, so how can anyone call upon them instead of Allah ? And if such acts of worship are rejected, whether they are worshipped directly or as intercessors with Allah , then what must be said about worshipping others such as the inhabitants of graves? - they have even less right to be worshipped.
It is authentically reported from Abu Hurairah (Radhi Allaahu Anhu) that the Prophet said: "When Allah orders a matter in the heaven, the angels beat their wings in humility and submission to His Words, and the sound is like the sound of a chain on smooth rocks; they continue to do so until it enters their hearts. Then, when fear has been removed from their hearts, they (i.e. some of the angels) say: "What has your Lord said?" They (the others) reply: "The Truth, and He is the Most High, the Most Great," and the listening thief and (another listening thief) hears it, so, one above another," Sufyaan (one of the narrators) described it by spreading out his fingers, "...and he (the thief) hears the Words (of Allah swt ) and transmits them to the one below him and he transmits it to the one below and so on, until it reaches the tongue of the magician or the fortune-teller, and sometimes the meteorite strikes him (the thief) before he can convey the news, and sometime he conveys it before he is struck, and then he adds a hundred lies to what he hears, and it is said: "Did not he (the fortune-teller) tell us such-and-such on such-and-such a day?" Then he is believed because of these Words which were overheard from the heaven." 1
Allah's Messenger informs us in this Hadith that when Allah , Almighty, All-Powerful, decrees a matter in the heaven, the angels fall prostrate in fear of Him and in glorification of Him; then, when the fear is removed from their hearts, they begin to ask one another about what the Lord, Almighty, All-powerful has said. One of them (probably Jibreel as )2 replies that Allah has spoken the uncompromising Truth, of which there is no doubt; and it could be that the listening thief, who is a devil, overhears what is said and transmits it to the awaiting magician or the fortune-teller, although a meteorite might strike the devil and incinerate him before he has the chance to pass on what he has heard, or it might be passed on before he is destroyed - all in accordance with Allah's Will. And the devil, the magician or the fortune-teller adds a hundred lies to what he has heard and the people hear and believe ninety-nine lies because of this one scrap of Truth which was heard from the heaven.
Benefits Derived From This Hadith
1. Confirmation of Allah's being above His creation.
2. Evidence of Allah's Greatness.
3. Confirmation of Allah's Divine Attribute of Speech.
4. Confirmation that the devils overhear what the angels are saying in the heaven, and that Allah has allowed them to do so as a test and a trial for them.
5. The permissibility of the use of practical examples in order to explain abstract matters.
6. That the devils are the source of knowledge for both the magician and the fortune-teller.
7. The attachment of some souls to that which is vain and futile.
8. Evidence that the sorcerors and fortune-tellers are liars and cheats.
Relevance of This Hadith to the Subject of the Chapter
That it shows the position of the angels, that they fear and revere their Lord.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that the angels themselves worship Allah and fear Him, and so, if it is not permissible to worship them, whether by calling upon them as intercessors, or as gods, then it is eminently clear that calling upon them is even more obviously futile.
An-Nawwaas Ibn Sam'aan (Radhi Allaahu Anhu) reported that Allah's Messenger said: "When Allah , Most High, wishes to reveal something, He speaks out the Revelation and the heavens begin to shake (or he said: thunder heavily) due to fear of Allah , the Almighty, the All-powerful, and when the inhabitants of the heavens hear it, they fall down in prostration to Allah , and Jibreel (Alayhi Salam) is the first to raise his head; then Allah speaks to him and Allah gives him the Revelation according to His Will. Then Jibreel (Alayhi Salam) passes by the angels, and every time he passes through a different heaven, its angels ask him: "What Has our Lord revealed, oh, Jibreel as ?" Jibreel (Alayhi Salam) then answers: "He has spoken the Truth, and He is the Most High, the Most Great." Then they all repeat the same after him, and then Jibreel (Alayhi Salam) proceeds to the destination commanded by Allah , the Almighty, the All-powerful."
Allah's Messenger informs us in this Hadith that when Allah speaks the Revelation which He wishes, it causes the heavens to shake with thunder and convulsions and the angels to fall down prostrate, in fear of His Majesty; then the first of them to recover and raise his head is the angel Jibreel (Alayhi Salam), and Allah then speaks to him as He Wills, after which Jibreel departs with the Revelation to wheresoever Allah Commands him; and every time he passes through one of the heavens, its inhabitants from among the angels enquire of him as to what the Rabb, Almighty, All-powerful has commanded. And each time he gives the same reply: That Allah has spoken the evident Truth, and He is the Most High, above all His creation, the Most Great, without equal in greatness.
Benefits Derived From This Hadith
1. Confirmation of Allah's Divine Attribute of Iradah. 3
2. Confirmation of Allah's Divine Attribute of Kalaam (speaking) and that His Speech is heard.
3. Evidence of Allah's unparalleled Might.
4. Evidence that all of the heavens are inhabited.
5. Proof of Jibreel's superiority over the rest of the angels.
6. Confirmation of Allah's Divine Attribute of Qawl. 4
7. Confirmation of two of Allah's Names: The Most High and the Most Great.
Relevance of This Hadith to the Subject of the Chapter
That the Hadith clearly shows the position of the angels that they fear Allah .
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that the angels, who are amongst Allah's finest creations, fear Allah , and so worship of them by others is false and an act of Shirk.
Footnotes
1. Narrated by Bukhari
2. Since he is the leader of the angels and the greatest of them.
3. Iradah: Want, wish, will, decree.
4. It is not easy to adequately translate the words Qawl and Kalaam into English, but we may say that Qawl is when we say: "Such-and-such a person said: "...", whereas Kalaam refers to the spoken words of Allah (Subhanahu wa-ta'ala), which are spoken to whom He wills from amongst the angels or Prophets (alayhum-as-salaam).
Friday, November 26, 2010
Islaam & Eemaan
Definition
The Sheikh, the Imaam, Mohammad Ibn Saalih al-`Uthaymeen رحمه الله said:
Islaam linguistically means “obedience” & “submission”
In Islaamic terminology it is when the servant submits and surrenders entirely to Allaah outwardly and inwardly, obeying His commands, and avoiding what He has forbidden. It includes all of the religion. Allaah said,
وَرَضِيتُ لَكُمُ الأِسْلاَمَ دِيناً
“And have chosen for you Islam as your religion” [Surah Al-Ma’idah (5):3]
إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ
“Truly, the religion with Allaah is Islam…” [Surah Aali-Imran (3):19]
وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
“And whoever seeks a religion other than Islam, it will never be accepted of him…” [Surah Aali-Imran (3):85]
As for Eemaan, it linguistically means to “believe”. In this meaning, Allaah said,
وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا
“…but you will never believe…” [Surah Yoosuf (12):17]
Islaamically, Eemaan is acceptance of the heart, which necessitates acceptance in statement and action. It is a belief, a statement, and an action – a belief of the heart, a statement of the tongue, and action of the heart and limbs.
The proof that all of this enters under the term Eemaan is the statement of the Prophet صلى الله عليه وسلم:
"الإيمان أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره"
“Eemaan is that you affirm your faith in Allaah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.” [Sahih al-Bukhaaree Vol. 1 Hadith 47 & Sahih Muslim Hadith 1]
And his صلى الله عليه وسلم statement:
"الإيمان بضع وسبعون أو بضع وستون شعبة فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق والحياء شعبة من الإيمان"
“Eemaan is made up of seventy parts, the highest of which is the statement, ‘La Ilaaha Illallaah’. The lowest part is to remove something harmful from the path, and shyness is a part of Eemaan.” [Sahih Muslim 35]
Eemaan in Allaah, His Angels, etc. is the belief of the heart.
The statement, “La ilaaha illallaah” is a statement of the tongue.
Removing something harmful from the path is an action of the limbs.
Shyness is an action of the heart.
With this, it is known that Eemaan includes the entire religion. So, there is no difference between it and Islaam. In this way, each one means the same as the other when used separately. However, when they appear together, Islaam is explained as an outward submission of the tongue and the actions of the limbs. It occurs from both, a believer with complete Eemaan, and a believer with weak Eemaan. Allaah said,
قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
“The Bedouins say: "We believe.'' Say: "You do not believe. But say, `We have submitted,' for Faith has not yet entered your hearts.” [Surah Al-Hujuraat (49):14]
Based on this, even a hypocrite would be called a Muslim outwardly, yet remain a disbeliever inwardly.
Eemaan (when it comes together with Islaam) is explained as inward submission, which is the belief and acceptance of the heart and its action. This occurs only with a true believer, as Allaah said:
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُون - الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ - أُوْلـئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً
“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith. And they put their trust in their Lord. Who perform the Salah and spend out of what We have provided them. It is they who are the believers in truth.” [Surah Al-Anfaal (8):2-4]
With this meaning, Eemaan is a higher level than Islaam. So, every believer (with Eemaan) is a Muslim (with Islaam), yet the opposite is not the case.1
Deviated Groups and there refutations:
1) The Murji`ah hold the view that Eemaan is nothing but to profess it with the heart only. The Ahlus-Sunnah wal-Jamaa`ah believe that recognition and acceptance by the heart only is not sufficient to consider one a believer. There must be, besides recognition and acceptance, an affirmation with the tongue. Pharaoh and his people knew that Musa and Haroon عليهم السلام were telling the truth, but Pharaoh and his people were disbelievers. Allaah tells us what Musaعليه السلام told Pharaoh:
لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـؤُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَآئِرَ
"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth.” [SurahAl Israa’ (17): 102]
And Allaah says:
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ
“And they denied them (those Ayât) wrongfully and arrogantly, even though their own selves were convinced thereof [i.e. those (Ayât) are from Allaah, and Mûsâ (Moses) is the Messenger of Allaah in truth, but they disliked to obey Mûsâ (Moses), and hated to believe in his Message of Monotheism]. So, see what was the end of the Mufsidûn (disbelievers, evildoers, liars and disobedient to Allaah).” [Surah An-Naml (27):14]
The people of the Book (Jews and Christians) recognize Muhammad صلى الله عليه وسلم as a Prophet but they did not believe in him; Allaah said,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ
“Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad [sal-Allaahu 'alayhi wa sallam] or the Ka'bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad [sal-Allaahu 'alayhi wa sallam] which are written in the Taurât (Torah) and the Injîl (Gospel)].” [Surah Al-Baqarah (2): 146]
2) The Karaamiyyah holds the view that Eemaan is the proclamation by the tongue only. The Ahlus-Sunnah wal-Jamaa`ah disagree saying that anyone affirms with his tongue outwardly, but disbelieves in his heart is not a believer. These are the hypocrites whom Allaah has informed us are subject to more severe punishment than the ordinary disbelievers and who are in the lowest level of fire.
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ
“And of mankind, there are some (hypocrites) who say: "We believe in Allaah and the Last Day," while in fact they believe not.” [Surah Al-Baqarah (2): 8]
إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ
When the hypocrites come to you (O Muhammad صلى الله عليه وسلم), they say: "We bear witness that you are indeed the Messenger of Allaah." Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed.” [Surah Al-Munaafiqoon (63): 1]
3) The Mu`tazilah & The Khawaarij, these two groups hold the view that Eemaan is actions, affirmation and the belief. The difference between the Mu`tazilah, the Khawaarij and Ahlus-Sunnah wal-Jamaa`ah is that the Mu`tazilah and theKhawaarij make the actions a “condition for the correctness of Eemaan” (شرطاً في صِحَّةِ الإيمان) (i.e. i. if you have good actions then only you have Eemaan. ii. If you have no actions you have no Eemaan. iii. A person who commits major sin goes out of Islaam. iv. They intend by it that a person will have a complete Eemaan like that of Jibreel and Mohammadعليهم السلام or he will have no Eemaan).
The Ahlus-Sunnah wal-Jamaa`ah hold the view that actions are a “condition for the perfection of Eemaan” (شرطاً في كَمَالِ الإيمان), that Eemaan increases with good deeds and decreases with bad deeds.2
Eemaan Increases and Decreases:
The Sheikh al-`Uthaymeen رحمه الله said:
From the base beliefs of Ahlus-Sunnah wal-Jamaa`ah is that Eemaan increases and decreases. Both, the Qur’aan and Sunnah prove this.
From the Qur’aan is Allaah’ statement,
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses (this Qur'ân) are recited to them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);”[Surah Al-Anfal (8): 2]
هُوَ الَّذِى أَنزَلَ السَّكِينَةَ فِى قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُواْ إِيمَـناً مَّعَ إِيمَـنِهِمْ
“He it is Who sent down As-Sakînah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allaah belong the hosts of the heavens and the earth, and Allaah is Ever All-Knower, All-Wise.” [Surah Al-Fath (48):4]
وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيماً
“And when the believers saw Al-Ahzâb (the Confederates), they said: "This is what Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had promised us; and Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had spoken the truth." And it only added to their Faith and to their submissiveness (to Allaah).” [Surah Al-Ahzab (33): 22]
From the proofs of the Sunnah is the saying of the Prophet صلى الله عليه وسلم,
"ما رأيت من ناقصات عـقـل ودين أذهب للب الرجل الحازم من إحداكن"
“I have not seen anyone more deficient in intelligence and religion – perhaps deterring a determined, wise man – than one of you.” [Sahih Bukhari Vol 1. hadith 301 & Sahih Muslim 80]
Within the Aayaat is the proof of the increasing of Eemaan, and in the Hadeeth is the proof of decreasing in religion.
Every text proving the increase of Eemaan also includes a proof for its decrease and vice-versa, because they are both connected. It is not logical that one could be present without the other.
It has been confirmed that the Companions used to say this; it is not known that one of them opposed this belief. The Salaf were agreed upon this. Ibn `Abdul-Bar said, “As for Eemaan increasing and decreasing, the people of the narrations and the scholars of Fatawaa in all the lands held this belief.”3
Deviated Groups and there refutations:
The Sheikh al-`Uthaymeen رحمه الله said:
1) The Murji`ah who say that Eemaan is nothing but to profess it with the heart. They claim this acceptance of the heart never wavers, so according to them, the wicked and just are both at the same level of Eemaan, concluding that the Eemaan of the Prophets and the common Muslims is the same.
2) Those who follow only the texts of threats and warnings from the Mu`tazilah and the Khawaarij. They expel Muslims who commit major sins entirely from any association with Eemaan. They say that Eemaan is either completely present or completely nonexistent, and they deny that one person could be at a higher level than another.
Both of these groups are refuted by legislative proofs (from the Qur’aan and Sunnah) and the intellectual one.
As for the legislative proofs, some texts proving the increasing and decreasing of Eemaan have already preceded.
As for the intellectual proofs, we say to the Murji`ah that their statement of Eemaan being merely acceptance of the heart, never wavering or changing, then this is disproved by what has already been mentioned It is contrary to what the Qur’aan and Sunnah establish of statements and actions all entering into Eemaan.
In addition, their statement that the acceptance of the heart never changes is contrary to the senses. It is known to everyone that conviction of the heart is only based upon knowledge, and no doubt, knowledge varies depending upon its sources. The information relayed by one person is not as trustworthy as if it were relayed by two and likewise. Furthermore, whatever knowledge people gain by hearing of any matter is in no way comparable to actually witnessing it. So certainty is of varying levels as is well known, even a single person may find himself at some times and situation stronger in certainty than at other times.
Thus, we wonder how it is correct to rationally assume two men could be exactly equal: one remaining constant upon obedience to Allaah, avoiding disobeying Him; when a notion to sin occurs to him, he immediately gives it up and repents to Allaah. And the other wasting all chances to carry out what Allaah forbids him, yet not perpetrating deeds which take him into disbelief – how could these two be equal in Eemaan?
To those who only focus on the texts of threats, warnings and punishments, we say their statement that one who commits a major sin leaves Eemaan totally; this is in contradiction to what the Qur’aan and Sunnah prove. If this is clear, how could we conclude that two people are exactly equal when one fulfills his obligation seeking Allaah’s reward and avoids sins, the other oppresses himself by doing what Allaah forbids him to do, and he leaves his obligations, although not committing act that cause him to disbelieve?
Assuming we say that a Muslim who commits major sins does in fact leave Eemaan, yet how could we say two people are the same in Eemaan, one seeking the reward of Allaah, and the other from those foremost in doing righteous deeds by Allaah’s help?4
Notes:
1. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
2. Adopted from Book of Eemaan of Ibn Taymiyyah by Dr. Muhammad Naim Yasin.
3. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
4. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
Definition
The Sheikh, the Imaam, Mohammad Ibn Saalih al-`Uthaymeen رحمه الله said:
Islaam linguistically means “obedience” & “submission”
In Islaamic terminology it is when the servant submits and surrenders entirely to Allaah outwardly and inwardly, obeying His commands, and avoiding what He has forbidden. It includes all of the religion. Allaah said,
وَرَضِيتُ لَكُمُ الأِسْلاَمَ دِيناً
“And have chosen for you Islam as your religion” [Surah Al-Ma’idah (5):3]
إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ
“Truly, the religion with Allaah is Islam…” [Surah Aali-Imran (3):19]
وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
“And whoever seeks a religion other than Islam, it will never be accepted of him…” [Surah Aali-Imran (3):85]
As for Eemaan, it linguistically means to “believe”. In this meaning, Allaah said,
وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا
“…but you will never believe…” [Surah Yoosuf (12):17]
Islaamically, Eemaan is acceptance of the heart, which necessitates acceptance in statement and action. It is a belief, a statement, and an action – a belief of the heart, a statement of the tongue, and action of the heart and limbs.
The proof that all of this enters under the term Eemaan is the statement of the Prophet صلى الله عليه وسلم:
"الإيمان أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره"
“Eemaan is that you affirm your faith in Allaah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.” [Sahih al-Bukhaaree Vol. 1 Hadith 47 & Sahih Muslim Hadith 1]
And his صلى الله عليه وسلم statement:
"الإيمان بضع وسبعون أو بضع وستون شعبة فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق والحياء شعبة من الإيمان"
“Eemaan is made up of seventy parts, the highest of which is the statement, ‘La Ilaaha Illallaah’. The lowest part is to remove something harmful from the path, and shyness is a part of Eemaan.” [Sahih Muslim 35]
Eemaan in Allaah, His Angels, etc. is the belief of the heart.
The statement, “La ilaaha illallaah” is a statement of the tongue.
Removing something harmful from the path is an action of the limbs.
Shyness is an action of the heart.
With this, it is known that Eemaan includes the entire religion. So, there is no difference between it and Islaam. In this way, each one means the same as the other when used separately. However, when they appear together, Islaam is explained as an outward submission of the tongue and the actions of the limbs. It occurs from both, a believer with complete Eemaan, and a believer with weak Eemaan. Allaah said,
قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
“The Bedouins say: "We believe.'' Say: "You do not believe. But say, `We have submitted,' for Faith has not yet entered your hearts.” [Surah Al-Hujuraat (49):14]
Based on this, even a hypocrite would be called a Muslim outwardly, yet remain a disbeliever inwardly.
Eemaan (when it comes together with Islaam) is explained as inward submission, which is the belief and acceptance of the heart and its action. This occurs only with a true believer, as Allaah said:
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُون - الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ - أُوْلـئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً
“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith. And they put their trust in their Lord. Who perform the Salah and spend out of what We have provided them. It is they who are the believers in truth.” [Surah Al-Anfaal (8):2-4]
With this meaning, Eemaan is a higher level than Islaam. So, every believer (with Eemaan) is a Muslim (with Islaam), yet the opposite is not the case.1
Deviated Groups and there refutations:
1) The Murji`ah hold the view that Eemaan is nothing but to profess it with the heart only. The Ahlus-Sunnah wal-Jamaa`ah believe that recognition and acceptance by the heart only is not sufficient to consider one a believer. There must be, besides recognition and acceptance, an affirmation with the tongue. Pharaoh and his people knew that Musa and Haroon عليهم السلام were telling the truth, but Pharaoh and his people were disbelievers. Allaah tells us what Musaعليه السلام told Pharaoh:
لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـؤُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَآئِرَ
"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth.” [SurahAl Israa’ (17): 102]
And Allaah says:
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ
“And they denied them (those Ayât) wrongfully and arrogantly, even though their own selves were convinced thereof [i.e. those (Ayât) are from Allaah, and Mûsâ (Moses) is the Messenger of Allaah in truth, but they disliked to obey Mûsâ (Moses), and hated to believe in his Message of Monotheism]. So, see what was the end of the Mufsidûn (disbelievers, evildoers, liars and disobedient to Allaah).” [Surah An-Naml (27):14]
The people of the Book (Jews and Christians) recognize Muhammad صلى الله عليه وسلم as a Prophet but they did not believe in him; Allaah said,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ
“Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad [sal-Allaahu 'alayhi wa sallam] or the Ka'bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad [sal-Allaahu 'alayhi wa sallam] which are written in the Taurât (Torah) and the Injîl (Gospel)].” [Surah Al-Baqarah (2): 146]
2) The Karaamiyyah holds the view that Eemaan is the proclamation by the tongue only. The Ahlus-Sunnah wal-Jamaa`ah disagree saying that anyone affirms with his tongue outwardly, but disbelieves in his heart is not a believer. These are the hypocrites whom Allaah has informed us are subject to more severe punishment than the ordinary disbelievers and who are in the lowest level of fire.
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ
“And of mankind, there are some (hypocrites) who say: "We believe in Allaah and the Last Day," while in fact they believe not.” [Surah Al-Baqarah (2): 8]
إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ
When the hypocrites come to you (O Muhammad صلى الله عليه وسلم), they say: "We bear witness that you are indeed the Messenger of Allaah." Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed.” [Surah Al-Munaafiqoon (63): 1]
3) The Mu`tazilah & The Khawaarij, these two groups hold the view that Eemaan is actions, affirmation and the belief. The difference between the Mu`tazilah, the Khawaarij and Ahlus-Sunnah wal-Jamaa`ah is that the Mu`tazilah and theKhawaarij make the actions a “condition for the correctness of Eemaan” (شرطاً في صِحَّةِ الإيمان) (i.e. i. if you have good actions then only you have Eemaan. ii. If you have no actions you have no Eemaan. iii. A person who commits major sin goes out of Islaam. iv. They intend by it that a person will have a complete Eemaan like that of Jibreel and Mohammadعليهم السلام or he will have no Eemaan).
The Ahlus-Sunnah wal-Jamaa`ah hold the view that actions are a “condition for the perfection of Eemaan” (شرطاً في كَمَالِ الإيمان), that Eemaan increases with good deeds and decreases with bad deeds.2
Eemaan Increases and Decreases:
The Sheikh al-`Uthaymeen رحمه الله said:
From the base beliefs of Ahlus-Sunnah wal-Jamaa`ah is that Eemaan increases and decreases. Both, the Qur’aan and Sunnah prove this.
From the Qur’aan is Allaah’ statement,
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses (this Qur'ân) are recited to them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);”[Surah Al-Anfal (8): 2]
هُوَ الَّذِى أَنزَلَ السَّكِينَةَ فِى قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُواْ إِيمَـناً مَّعَ إِيمَـنِهِمْ
“He it is Who sent down As-Sakînah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allaah belong the hosts of the heavens and the earth, and Allaah is Ever All-Knower, All-Wise.” [Surah Al-Fath (48):4]
وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيماً
“And when the believers saw Al-Ahzâb (the Confederates), they said: "This is what Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had promised us; and Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had spoken the truth." And it only added to their Faith and to their submissiveness (to Allaah).” [Surah Al-Ahzab (33): 22]
From the proofs of the Sunnah is the saying of the Prophet صلى الله عليه وسلم,
"ما رأيت من ناقصات عـقـل ودين أذهب للب الرجل الحازم من إحداكن"
“I have not seen anyone more deficient in intelligence and religion – perhaps deterring a determined, wise man – than one of you.” [Sahih Bukhari Vol 1. hadith 301 & Sahih Muslim 80]
Within the Aayaat is the proof of the increasing of Eemaan, and in the Hadeeth is the proof of decreasing in religion.
Every text proving the increase of Eemaan also includes a proof for its decrease and vice-versa, because they are both connected. It is not logical that one could be present without the other.
It has been confirmed that the Companions used to say this; it is not known that one of them opposed this belief. The Salaf were agreed upon this. Ibn `Abdul-Bar said, “As for Eemaan increasing and decreasing, the people of the narrations and the scholars of Fatawaa in all the lands held this belief.”3
Deviated Groups and there refutations:
The Sheikh al-`Uthaymeen رحمه الله said:
1) The Murji`ah who say that Eemaan is nothing but to profess it with the heart. They claim this acceptance of the heart never wavers, so according to them, the wicked and just are both at the same level of Eemaan, concluding that the Eemaan of the Prophets and the common Muslims is the same.
2) Those who follow only the texts of threats and warnings from the Mu`tazilah and the Khawaarij. They expel Muslims who commit major sins entirely from any association with Eemaan. They say that Eemaan is either completely present or completely nonexistent, and they deny that one person could be at a higher level than another.
Both of these groups are refuted by legislative proofs (from the Qur’aan and Sunnah) and the intellectual one.
As for the legislative proofs, some texts proving the increasing and decreasing of Eemaan have already preceded.
As for the intellectual proofs, we say to the Murji`ah that their statement of Eemaan being merely acceptance of the heart, never wavering or changing, then this is disproved by what has already been mentioned It is contrary to what the Qur’aan and Sunnah establish of statements and actions all entering into Eemaan.
In addition, their statement that the acceptance of the heart never changes is contrary to the senses. It is known to everyone that conviction of the heart is only based upon knowledge, and no doubt, knowledge varies depending upon its sources. The information relayed by one person is not as trustworthy as if it were relayed by two and likewise. Furthermore, whatever knowledge people gain by hearing of any matter is in no way comparable to actually witnessing it. So certainty is of varying levels as is well known, even a single person may find himself at some times and situation stronger in certainty than at other times.
Thus, we wonder how it is correct to rationally assume two men could be exactly equal: one remaining constant upon obedience to Allaah, avoiding disobeying Him; when a notion to sin occurs to him, he immediately gives it up and repents to Allaah. And the other wasting all chances to carry out what Allaah forbids him, yet not perpetrating deeds which take him into disbelief – how could these two be equal in Eemaan?
To those who only focus on the texts of threats, warnings and punishments, we say their statement that one who commits a major sin leaves Eemaan totally; this is in contradiction to what the Qur’aan and Sunnah prove. If this is clear, how could we conclude that two people are exactly equal when one fulfills his obligation seeking Allaah’s reward and avoids sins, the other oppresses himself by doing what Allaah forbids him to do, and he leaves his obligations, although not committing act that cause him to disbelieve?
Assuming we say that a Muslim who commits major sins does in fact leave Eemaan, yet how could we say two people are the same in Eemaan, one seeking the reward of Allaah, and the other from those foremost in doing righteous deeds by Allaah’s help?4
Notes:
1. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
2. Adopted from Book of Eemaan of Ibn Taymiyyah by Dr. Muhammad Naim Yasin.
3. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
4. Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.
Thursday, November 4, 2010
The Concept of Faith With Ahlus-Sunnah
Shaykh Abdul-Muhsin al-`Abbaad
Reference: harh Hadeeth Jibreel fee Ta’leem ad Deen: P: 70-73 / The Explanation of the Hadeeth of Jibreel in Teaching the Deen
Category: Creed
Faith (Eemaan) with Ahlus-Sunnah Wal Jamaa'ah comprises of belief with the heart, statement of the tongue and action of the limbs. These three affairs with Ahlus-Sunnah all enter into what is specified and termed as Eemaan. Allaah the Mighty and the Majestic has said:
"The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His verses are recited unto them, they (the verses) increase their faith, and they put their trust in their Lord. [Those] Who perform the prayer and spend out of that which We have provided them. It is they who are the believers in truth, for them are grades of dignity with their Lord and forgiveness and a generous provision." (Al-Anfaal: 2-4)
So in these verses the actions of the hearts and the actions of the limbs enter into Eemaan. Imaam Muslim has narrated in his Saheeh from the Hadeeth of Abu Hurayrah-may Allaah be pleased with him- who said that the Messenger of Allaah SAllaahu ‘Alihee Wasallam said:
"Al-Emaan is seventy odd or sixty odd branches, the best of them is the statement: No one is worthy of worship except Allaah and the lowest of them is removing something harmful from the path and Hayaa (shyness) is a branch of Eemaan."
So indeed this Hadeeth shows that what is established and founded with the heart, the tongue and the limbs is from Eemaan…
Eemaan increases with obedience and decreases with sins, from the evidences that it increases, is the statement of Allaah the Mighty, the Majestic:
"Those (believers) unto whom the people (hypocrites) said: Verily the people have gathered against you, therefore fear them, but it only increased them in faith." (Al-Imraan: 173)
Also His statement:
"And when the believers saw the confederates they said: This is what Allaah and His Messenger had promised us, and Allaah and His Messenger had spoken the truth. And it only added to their faith and to their submissiveness." (Al-Ahzaab: 22).
And from the evidences that it (Eemaan) decreases is his statement SAllaahu ‘Alayhee Wasallam:
"Whoever sees an evil from amongst you, then let him change it with his hand, and if he is unable, then with his tongue, and if he is unable then with his heart, and that is the weakest of Emaan." (narrated by Muslim)
So Ahlus-Sunnah hold the middle ground, with regards to the one who commits a major sin, between what the Murji'ah are upon and between what the Khawaarij and the Mu'tazilah are upon. So the Murji'ah compromise and fall short and make him (the one who falls into major sin) a believer with complete Eemaan and they say: Sins do not harm a person's state of Eemaan, just like obedience does not benefit a person's state of Kufr (disbelief). And the Khawaarij and the Mu'tazilah go to the other extreme and to exaggeration and remove him (the sinner) from the fold of Eemaan, then the Khawaarij place a ruling of Kufr upon him. The Mu'tazilah say that he is in a state between two states ( i.e. he is not a believer and not a Kaafir), and in the hereafter they both agree that he will reside in hellfire forever.
Where as Ahlus-Sunnah describe the sinful person, as being a believer with deficient Eemaan. So they do not make him a believer with complete Eemaan, as the Murji'ah say, nor do they remove him from Eemaan as the Khawaarij and the Mu'tazilah say. Rather Ahlus-Sunnah say:
"He is a believer with regards to his Eemaan and a sinner with regards to his major sin."
Translator: Abdur-Raoof Muhammad, Abu Sumayyah
Date Published: Thursday, 09 June 2005
Reference: harh Hadeeth Jibreel fee Ta’leem ad Deen: P: 70-73 / The Explanation of the Hadeeth of Jibreel in Teaching the Deen
Category: Creed
Faith (Eemaan) with Ahlus-Sunnah Wal Jamaa'ah comprises of belief with the heart, statement of the tongue and action of the limbs. These three affairs with Ahlus-Sunnah all enter into what is specified and termed as Eemaan. Allaah the Mighty and the Majestic has said:
"The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His verses are recited unto them, they (the verses) increase their faith, and they put their trust in their Lord. [Those] Who perform the prayer and spend out of that which We have provided them. It is they who are the believers in truth, for them are grades of dignity with their Lord and forgiveness and a generous provision." (Al-Anfaal: 2-4)
So in these verses the actions of the hearts and the actions of the limbs enter into Eemaan. Imaam Muslim has narrated in his Saheeh from the Hadeeth of Abu Hurayrah-may Allaah be pleased with him- who said that the Messenger of Allaah SAllaahu ‘Alihee Wasallam said:
"Al-Emaan is seventy odd or sixty odd branches, the best of them is the statement: No one is worthy of worship except Allaah and the lowest of them is removing something harmful from the path and Hayaa (shyness) is a branch of Eemaan."
So indeed this Hadeeth shows that what is established and founded with the heart, the tongue and the limbs is from Eemaan…
Eemaan increases with obedience and decreases with sins, from the evidences that it increases, is the statement of Allaah the Mighty, the Majestic:
"Those (believers) unto whom the people (hypocrites) said: Verily the people have gathered against you, therefore fear them, but it only increased them in faith." (Al-Imraan: 173)
Also His statement:
"And when the believers saw the confederates they said: This is what Allaah and His Messenger had promised us, and Allaah and His Messenger had spoken the truth. And it only added to their faith and to their submissiveness." (Al-Ahzaab: 22).
And from the evidences that it (Eemaan) decreases is his statement SAllaahu ‘Alayhee Wasallam:
"Whoever sees an evil from amongst you, then let him change it with his hand, and if he is unable, then with his tongue, and if he is unable then with his heart, and that is the weakest of Emaan." (narrated by Muslim)
So Ahlus-Sunnah hold the middle ground, with regards to the one who commits a major sin, between what the Murji'ah are upon and between what the Khawaarij and the Mu'tazilah are upon. So the Murji'ah compromise and fall short and make him (the one who falls into major sin) a believer with complete Eemaan and they say: Sins do not harm a person's state of Eemaan, just like obedience does not benefit a person's state of Kufr (disbelief). And the Khawaarij and the Mu'tazilah go to the other extreme and to exaggeration and remove him (the sinner) from the fold of Eemaan, then the Khawaarij place a ruling of Kufr upon him. The Mu'tazilah say that he is in a state between two states ( i.e. he is not a believer and not a Kaafir), and in the hereafter they both agree that he will reside in hellfire forever.
Where as Ahlus-Sunnah describe the sinful person, as being a believer with deficient Eemaan. So they do not make him a believer with complete Eemaan, as the Murji'ah say, nor do they remove him from Eemaan as the Khawaarij and the Mu'tazilah say. Rather Ahlus-Sunnah say:
"He is a believer with regards to his Eemaan and a sinner with regards to his major sin."
Translator: Abdur-Raoof Muhammad, Abu Sumayyah
Date Published: Thursday, 09 June 2005
Saturday, October 23, 2010
The Importance of Imaam an-Nawawi's Forty Hadeeth
Shaykh Abdur-Razzaaq al-`Abbaad
Reference: http://www.sahab.net/forums/showthread.php?t=379872
Category: Knowledge
Shaykh 'Abdur-Razzaaq al-'Abbaad - may Allaah protect and preserve him - mentioned on tape one of his explanation of (Imaam) an-Nawawi's Forty (Hadeeth):
And here, I recall something novel which occurred...and that was about twenty years ago; I (held lessons where I) explained the Forty (Hadeeth of Imaam an-Nawawi) in one of the masaajid.
And I made it incumbent upon the gathering in the masjid that they memorise the Forty (Hadeeth of Imaam an-Nawawi).
So a man came and joined the lesson after I had explained seven hadeeth, and he said: I want to take part with you.
I said: On the condition that you memorise the seven previous hadeeth.
So he memorised them with precision and joined us in the lesson. And we continued every day with a hadeeth; I would let them hear (the hadeeth) and then I would explain (it). (We continued in this manner) until (such time) we approached the end. (I point out here that) this man was an unmarried labourer who was living with other labourers.
(So) when we approached the end, on my way out of the masjid he caught up with me and said to me: "I would like to say something to you."
I said: "Please (go ahead)."
He said: "By Allaah, I feel that I am now a scholar!"
I said to him: "Why (how so)?"
He said to me: "(With) all of us unmarried labourers (living together), whenever they err, I respond to them with a hadeeth; I mention the narrator (of the hadeeth) and I (also) mention to them the transmitter (of the hadeeth) - in regard to whatever they err in."
So I said to him: "Certainly that which you have attained of knowledge, then it is considered to be the beginning of (seeking) knowledge, the basics and the keys to (seeking further) knowledge. Knowledge is a path/journey which necessitates patience from you, and (that you) change (according to the knowledge you acquire), and (that you remain) committed, and strive (upon this noble path). However, that which you have attained are the basic principles (in seeking knowledge) and the comprehensive speech of the Messenger upon whom be prayer and salutation."
So the point being that these Forty (Hadeeth of Imaam an-Nawawi) are indeed very great, and it is befitting upon every muslim that he (likewise) offers them great care and attention, (how?):
Firstly: That he memorsies them;
Secondly: That he encourages his sons and daughters and his wife at home to memorise them.
Translator's Note:
Such is the level of the knowledge of the scholars, that we have this layman who has only memorsied Imaam an-Nawawi’s Forty Hadeeth and feels he is now a scholar, subhaa-nAllaah! With due humuility I ask, if this is his affair with just forty hadeeth, then what can be said about the likes of Shaykh al-Albaanee who had memorised a hundred thousand hadeeth?!
...Allaahu-Akbar!
Translator: Mohammed Akhtar Chaudhry, Abu Abdullaah
taken from Madeenah.com
Shaykh Abdur-Razzaaq al-`Abbaad
Reference: http://www.sahab.net/forums/showthread.php?t=379872
Category: Knowledge
Shaykh 'Abdur-Razzaaq al-'Abbaad - may Allaah protect and preserve him - mentioned on tape one of his explanation of (Imaam) an-Nawawi's Forty (Hadeeth):
And here, I recall something novel which occurred...and that was about twenty years ago; I (held lessons where I) explained the Forty (Hadeeth of Imaam an-Nawawi) in one of the masaajid.
And I made it incumbent upon the gathering in the masjid that they memorise the Forty (Hadeeth of Imaam an-Nawawi).
So a man came and joined the lesson after I had explained seven hadeeth, and he said: I want to take part with you.
I said: On the condition that you memorise the seven previous hadeeth.
So he memorised them with precision and joined us in the lesson. And we continued every day with a hadeeth; I would let them hear (the hadeeth) and then I would explain (it). (We continued in this manner) until (such time) we approached the end. (I point out here that) this man was an unmarried labourer who was living with other labourers.
(So) when we approached the end, on my way out of the masjid he caught up with me and said to me: "I would like to say something to you."
I said: "Please (go ahead)."
He said: "By Allaah, I feel that I am now a scholar!"
I said to him: "Why (how so)?"
He said to me: "(With) all of us unmarried labourers (living together), whenever they err, I respond to them with a hadeeth; I mention the narrator (of the hadeeth) and I (also) mention to them the transmitter (of the hadeeth) - in regard to whatever they err in."
So I said to him: "Certainly that which you have attained of knowledge, then it is considered to be the beginning of (seeking) knowledge, the basics and the keys to (seeking further) knowledge. Knowledge is a path/journey which necessitates patience from you, and (that you) change (according to the knowledge you acquire), and (that you remain) committed, and strive (upon this noble path). However, that which you have attained are the basic principles (in seeking knowledge) and the comprehensive speech of the Messenger upon whom be prayer and salutation."
So the point being that these Forty (Hadeeth of Imaam an-Nawawi) are indeed very great, and it is befitting upon every muslim that he (likewise) offers them great care and attention, (how?):
Firstly: That he memorsies them;
Secondly: That he encourages his sons and daughters and his wife at home to memorise them.
Translator's Note:
Such is the level of the knowledge of the scholars, that we have this layman who has only memorsied Imaam an-Nawawi’s Forty Hadeeth and feels he is now a scholar, subhaa-nAllaah! With due humuility I ask, if this is his affair with just forty hadeeth, then what can be said about the likes of Shaykh al-Albaanee who had memorised a hundred thousand hadeeth?!
...Allaahu-Akbar!
Translator: Mohammed Akhtar Chaudhry, Abu Abdullaah
taken from Madeenah.com
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