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).
Tuesday, November 30, 2010
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
Subscribe to:
Posts (Atom)