منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture
No. One
Allah, the Most High, says:
Allah, the Most High, says:
Allah, the Most High, says:
Allah bears witness that none has the right
to be worshipped but He, and the angels, and those having knowledge
(also give this witness)…[Al-Imraan
Allah, the Most High, says:
And those whom they invoke instead of Him
have no power of intercessionـ except for those who bear witness to the truth
knowingly (i.e. believed in the Oneness of Allah, and obeyed His Orders,
and they know the facts about the Oneness of Allah). [Az-Zukhruf
43:86].
The Prophet e said: Seeking knowledge
is an obligation upon every Muslim. [Ibn Maajah].
The Prophet e said: He who dies knowing that
there is no deity worthy of worship except Allah shall enter Al-Jannah (
The Prophet e used to supplicate: O
Allah I ask of You beneficial knowledge…
He e also used to supplicate: O
Allah I seek refuge in You from knowledge which has no benefit, and from
deeds which are not raise up to you and from a supplication which is not
heard.
The Sources of Islamic Knowledge
Primary Sources
Al-Qur'an (the Book of Allah)
As-Sunnah (the teachings of the Prophet Muhammad)
Secondary Sources
Al-Ijmaa' (Consensus of the Muslim
Scholars)
Al-Qiyaas (Analogy or Comparison
based upon the text of Qur'an and Sunnah)
Al-'Urf (Customs of the People)
'Amalu Ahlu-l-Madeenah (Practices of the People of Madeenah)
Questions:
1.
Mention a proof of the importance of knowledge.
2.
Discuss the status of the People of knowledge.
3.
Mention some of the sources of Islamic Knowledge.
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture
No. Two
Introduction
Linguistically, the word ‘aqeedah means: ‘to knot, bind, fasten
tightly, fortify, consolidate and cement.’
Technically, the word 'aqeedah
means, ‘a firm, unwavering belief
which is in no way open to doubt in the mind and heart of the one who holds this conviction.’
Therefore, the Islamic ‘Aqeedah
(Creed) refers to a firm unwavering faith (Imaan) in the following:
1)
Allah, the Most High, and what is due to Him from Tawheed in one’s belief and worship and
obedience to Him,
2)
His Angels,
3)
His Scriptures,
4)
His Messengers,
5)
The Last Day,
6)
The Divine Decree (Qadr),
&
7)
What is confirmed from the remaining matters of the
Unseen and reports concerning the previous nations,
Ahl al-Sunnah wal-Jamaa’ah are all those who are upon that which the
Prophet (peace and blessing be upon him) and His Companions were upon.
They are named “Ahl al-Sunnah” due to
their adherence to, and following of, the Sunnah of the Prophet (peace
and blessings of Allah be upon him).
They are named the “Jamaa’ah” because
they are those who have gathered upon the Truth and have not
divided into sects in the religion among themselves; they have
gathered around the lawful rulers and have not revolted against them; and they
have followed that which the Salaf (Early Generations) of this nation
have unanimously agreed upon.
Since they alone, in exclusion to all others, are
the followers of the Sunnah of the Messenger of Allah (peace and
blessing of Allah be upon him), following/adhering to his path, they are
also known as “Ahl al-Ittiba” (those who follow
strictly).
They are in this world “The Victorious Group” [at-Taa'ifah
al-Mansoorah] and in the hereafter “The Saved
Sect” [al-Firqah an-Naajiyyah].
Questions
1.
What is the linguistic meaning of ‘Aqeedah?
2.
What is the technical meaning of ‘Aqeedah?
3.
Name some of the important points of the Islamic ‘Aqeedah
(Pillars of Imaan)?
4.
Who are the Ahlu-s-Sunnah wa-l-Jamaa’ah,
and why are they referred to by this name?
5.
What are some of the other names which refer
to the Ahlu-s-Sunnah wa-l-Jamaa’ah?
6.
Mention three principles related to the Methodology
Employed by Ahlu-s-Sunnah in the Acquisition of Matters of ‘Aqeedah.
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture
No. 3
1.
The Ahlu-s-Sunnah wa-l-Jamaa’ah are those
whom Allah guided in the issues about which the people differed,
especially from the Generation of the Prophet, and the Era of the
Rightly Guided Khalifahs.
2.
The division of the Ummah into
seventy-three (73) sects, all except one would be in the Fire.
3.
The Saved Sect (al-Firqah
an-Naajiyah) which would not enter into the Fire include
all those who would follow that which the Prophet and his Companions were upon.
4.
The Saved Sect are the Ahlu-s-Sunnah wa-l-Jamaa’ah. They are known as such due to (a)
Sticking to the Sunnah, and (b) Uniting upon the Truth.
Verily, those who divide
their religion and break up into sects, you (O Muhammad) have no concern in
them in the least. Their affair is only
with Allah, Who then will tell them what they used to do. [al-An’aam
6:159]
The Prophet said: the Jews and
the Christians will be divided into seventy-one or seventy-two religious sects
and this nation will divide into seventy-three religious sects – all in Hell
except one, and that one is on which I and my companions are upon today (Following
the Qur’an and Sunnah). [Abu
Daawood, at-Tirmidhee and Ibn Maajah]
Questions:
1. Mention three
of the Important Qualities and Characteristics of Ahlu-s-Sunnah.
2.
The Muslim Ummah would be divided into how many
sects?
3.
Why are the Ahlu-s-Sunnah wa-l-Jamaa’ah called by
this name?
4.
Discuss briefly the biography of the author. [Name,
date of death, works, etc.]
5.
Mention some of the important writings of the
author.
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture
No. Four Point One
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah
In Matters Relating to
The Names (Asmaa’) of Allah and His
Characteristics (Sifaat) with Examples.
1.
Whatever is confirmed in the
Qur’an and Saheeh (Authentic) Sunnah is the Truth, and its reality is as
it appears to be literally.
2.
Giving distorted
interpretations (Tahreef) is forbidden.
3.
The mistake of those who do Tahreef,
is their wrong belief that if they affirm the text literally
as they appear – they will be making comparison (Tashbeeh/Tamtheel)
between Allah and His creatures.
4.
Another reason for offering
distorted interpretations (Tahreef) is to divide the Muslims.
5.
Acceptance of whatever Allah has named
Himself with (Asmaa’) or described Himself with (Sifaat) –
either in the Qur’an or Sunnah – as Truth, and that its reality is its apparent,
literal meaning.
6.
The Asmaa’ and Sifaat
of Allah are Tawqeefiyyah (i.e. limited to what is confirmed in the text of
Qur’an and Authentic Sunnah – without adding to it or subtracting from it).
Concerning the Names (Asmaa’)
of Allah, we are required to:
(a)
Believe that each name (affirmed
in the text) is actually a Name for Allah.
(b)
Believe in that Characteristic or
quality (Sifah) indicated in the Name.
(c)
Believe in the Effect (Athar)
of that name, as it affects the creation.
This is concerning those names of Allah which are Muta’addee (which
transcend Allah’s Self and have an effect on His creatures).
Example: as-Samee’ (the All-Hearing).
1. It is obligatory to affirm it
as a name of Allah by which He is called upon and worshipped. Someone may be
named Abdus-Samee’ (the Servant of the All-Hearing); likewise, we
supplicate Him by His name, saying: Yaa Samee’ (O All-Hearing One!) [See: 7:180]
2. Similarly, we affirm for Him
the Sifah (characteristic) as-Sam’ (Hearing) which is derived
from the name as-Samee’.
3. Additionally, we affirm the
Effect (Athar) of this characteristic, which is the realization
that Allah Hears everything.
As for those names of Allah which are Laazim (which do
not transcend Allah’s Self, and do not
affect His creatures) – it is only required to:
(a) Believe that each name (affirmed
in the text) is actually a Name for Allah.
(b) Believe in that Characteristic or
quality (Sifah) indicated in the Name.
Example: al-Hayyu
(the Ever-Living).
1.
We affirm it as a name of Allah
by which we call upon Him and worship Him.
Hence, someone might be named Abdul-Hayy (Servant of the
Ever-Living); and we also supplicate Him, saying: Yaa Hayyu Yaa Qayyoom! (O
Ever-Living, Self-Subsisting).
2.
We also affirm for Him the Sifah
(characteristic) of al-Hayaah al-Kaamilah (Perfect Life).
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture
No. Five Point One (Cont’d)
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah
In Matters Relating to
The Names (Asmaa’) of Allah and His
Characteristics (Sifaat) with Examples.
Concerning the
Characteristics (Sifaat) of Allah:
-Whether characteristics
mentioned simply as Sifaat without being named with the related Name
[e.g. Istiwaa (ascension), Nuzool (descending), Ghadab (anger),
Ridaa (pleasure)..]
-or those characteristics which
are derived from His Names by which He is called upon [such as ‘Uloo
(Al-‘Alee), ‘Izzah (al-Azeez), ‘Ilm (al-‘Aleem)…]
We are required to:
(a)
Believe in, and Affirm the Sifah as it is in reality – [without
distortion, negation, etc.]
Example: Allah
affirmed for Himself that He ascended (al-Istiwaa’) above His ‘Arsh. He
affirmed this while speaking to us through the Qur’an, which is revealed in
Clear Arabic Language.
Imaam Maalik’s (may Allah
have mercy on him) was asked about the saying of Allah: Ar-Rahman (the
Merciful One) Istawaa (ascended) ‘
[Soorah TaHa 20:5]
He responded saying:
al-Istiwaa (ascending of Allah above
the Throne) is Ma’loom (well known, in the Arabic language);
al-Kaif (the ‘how of it’) is
Maj-hool (unknown, to the creatures);
as-Su’aal ‘an-hu (asking about it’s ‘how’)
is Bid’ah (innovation); and
al-Emaan bi-hi (Faith in it) is Waajib (obligatory).
(b)
Avoid making comparisons (tash-beeh)
or examples (tam-theel) for Allah with His creation.
(c)
Avoid imagining the how (Kaifiyyah)
of Allah’s characteristics.
(d)
Whoever tries to imagine the How
of Allah’s Self or His Characteristics, will fall into one of the following
prohibited deviations: -- Tahreef (distortion) and Ta’teel
(negation), or -- Tamtheel
(examples) and Tashbeeh
(comparisons).
Whoever imagines a characteristic
of Allah to be in a specific manner – falls into speaking without
knowledge. Allah says: And follow not [do not say, do or witness]
that of which you have no knowledge. Verily! The hearing, and the sight and the
heart – of each of those you will be questioned (by Allah). [Al-Israa’
Whoever imagines a characteristic
of Allah to be similar to something existing, has fallen into making
examples (or comparisons) for Allah.
Allah says: Nothing is like (similar or equal) to Him; and He is the
All-Hearing, the All-Seeing. [Ash-Shoorah 42:11]
Question:
1.
What is the Ruling
concerning distorted
interpretations (Tahreef) of Allah’s Sifaat?
2.
The mistake of those who do Tahreef,
is their wrong belief that if they affirm the text literally
as they appear –they will make the mistake of ________________between Allah and His
creatures.
3.
What does it mean when we say:
The Asmaa’ and Sifaat of Allah are Tawqeefiyyah ?
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Six Point Two
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah In Matters Relating
to the Worship
of Allah
Their way is to worship Allah [based upon the
following three considerations]:
1.
Li-llahi – For Allah [Alone, Sincerely]
2.
Bi-llahi - By [the help and Aid
of] Allah
3.
Fi-llahi - In [accordance with the Deen
of] Allah
As for the first of these considerations -
worshipping Allah, Sincerely for the sake of Allah [Li-llahi]
It means worshipping Allah with Ikhlaas (Sincerity)
:
Seeking only Allah
Seeking to get near to Him
Hoping for His Mercy and Fearing His Punishment
Not desiring to be seen, nor praised.
As for the second of these considerations -
worshipping Allah with His Help and Assistance [Bi-llahi]
This is al-Isti’aanah seeking Help, Aid and
Assistance from Allah;
Knowing that it is not possible to be proud
of one's self [for one’s good deeds];
Acknowledging
that you are not independent in your worship of Allah,
And seeking to fulfill the meaning of the saying of
Allah:
You Alone do we worship, and You Alone do we
turn to for Help/Aid
[al-Faatihah 1:5], i.e. Worshipping Allah Alone,
with the Help of Allah.
As for the last of these considerations -
worshipping Allah according to the Deen of Allah [Fi-llahi]
It is al-Mutaaba’ah: Following; being
in agreement with, and acting according to, the Sunnah of
the Messenger of Allah.
It means worshipping Allah in accordance with
what He has legislated upon the tongue (words) of His Messenger Muhammad -
without adding anything to it, or subtracting anything from it.
This is the true worship - which is free of the
evils of Shirk (association) and Bid'ah (innovation). Since,
whoever intends - with their worship - to seek something other than Allah, has
committed Shirk. While whoever worships Allah through any way other than
His legislation, has committed Bid'ah.
Allah says:
And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and offer prayers perfectly and give Charity, and that is the right religion.
[Al-Bayyinah 98:5]
We are expected to worship Allah - for His Sake
Alone, in accordance with His Law, without innovating new things which are made
to seem good due to following our
desires.
As for the intellect which is healthy
and sound - it is not rejected, since it would never cause anyone to contradict
the Divine Law of Allah. Sound intellect
requires of us to follow the Divine Law.
For this reason Allah criticized the intellect the deniers of His Messenger, saying: Nay!
Most of them have no sense. [al-‘Ankaboot
29:63]
If we were to follow our desires, we would be
divided into many sects, each one thinking his way is good. In this way we would never achieve the
description found in the words of Allah: Verily, this Ummah (Nation) of
yours is One Ummah [al-Mu'minoon 23:52].
Instead, the way to unity of the Ummah (Nation) is to insist on
worshipping Allah Alone, in accordance with what He has legislated.
Al-Bid’ah [Innovation] Refuted
The refutation of those who
innovate in beliefs, sayings and actions, claiming their innovation to be
something good – citing the saying of the Prophet: Whoever sets a
good precedent – in Islam – then, he
will have its reward, as well as a reward for anyone who acted according to it
after him [following his example]…Muslim 4/1405, no. 6466; 2/487, no. 2219.
We will simply ask:
Was the ‘good’ which you
claim is contained in this innovation hidden or unknown to the
Messenger of Allah? Or was it known to
him, but he concealed it, so that no one of the companions knew about it,
and it was preserved until now for you to know?
If he claims that the Prophet did
not have knowledge of the ‘good’ contained in this innovation, and this
is the reason why he did not legislate it – we say that he has made a serious
accusation against the Messenger of Allah, in describing him as being ignorant
in the Deen of Allah and His Divine Sharee’ah.
If he claims that the Prophet
knew of this matter, but concealed it from the people – we say that this is
even more evil, since this amounts to describing the Messenger of Allah with al-Khiyaanah
(violation of the trust) in delivering the Message, as well as being stingy
with his knowledge, while he was, in fact, the most generous of people.
The other possible explanation
for such people, is that they claim the Prophet knew of this matter, and
informed about it, but it did not reach us. In that case, we say that such a person
discredited the words of Allah: Verily, We have revealed the Dhikr
(Reminder, al-Qur’an), and verily, We will preserve it. [al-Hajr 16:9] For, if even one law from the Divine
Sharee’ah is lost, it means that Allah has not in fact preserved it.
In any case, every person who
innovates something by which he/she seeks to get near to Allah – whether in
beliefs or actions and speech – is indeed astray. This is based upon the
statement of the Prophet: …Beware of newly invented matters, for every
invented matter is an innovation and every innovation is a
going astray, and every going astray is in Hell-Fire. [Abu
Daawood, Tirmidhee; Saheeh (authentic)]
The word Kullu (every)
used is this hadeeth is general, absolute and all-inclusive,
without exception. Hence, every
innovated matter in the Deen of Allah is astray, containing no trace of
Truth. Allah says: Such is Allah, your Lord in truth. So after the truth, what else can there be,
except error? How then
are your turned away?
[Yoonus 10:32]
In the previous hadeeth, the
saying of the Prophet: Whoever sets a good precedent – in Islam – then he will have its reward, as well as a
reward for anyone who acted according to it after him [following his example]…makes it
clear that the good precedent which someone does, in which he/she
is followed by others, must be something already established in
Islam. And whatever is outside
of the Sunnah (example or laws) of the Messenger of Allah is surely not a part of Islam!
Additionally, the intended
meaning of sunnah
hasanah (good precedent) in this hadeeth is: to hasten and preceed
others, or to be first in hastenting to do a good deed, or in the implementation
of the sunnah (Islamic Practices). This is made crystal clear from the
background circumstances of the hadeeth, as recorded in Saheeh Muslim:
Jareer ibn Abdullah
reported that some desert Arabs clad in woollen clothes came to the Messenger of
Allah. He saw them in sad plight as they had been hard pressed by need. He exhorted people to give charity, but they
showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansaar came with a [huge,
heavy] purse containing silver. Then came another person
and then other
people followed them in succession until signs of happiness could
be seen on his face. Thereupon, the
Messenger of Allah said:
Whoever sets a good
precedent – in Islam – then he will have its reward, as well as a reward for
anyone who acted according to it after him [following his example] without that
person’s reward being diminished in any way…
[Muslim 4/1405-1406, no.
6466; 2/487, no. 2219]
From this it becomes clear that
the meaning of the words: Whoever sets a good precedent – is not whoever legislates
[legalizes] something new in Islam. Instead, the meaning is whoever initiates
a good action which is from the Divine Sharee’ah, and then others follow
his example in doing that good deed. Such
a person becomes an Imaam (Leader) of the people and an example
or model for that which is good.
Hence, he/she earns a reward for that action, as well as a reward for
whoever follows him in it - until the Day of Resurrection.
Questions:
1. What are the three (3)
considerations one must observe in matters of worship?
2. What is the meaning of:
Worshipping Li-llahi?
3. What is the meaning of:
Worshipping Bi-llahi?
4. What is the meaning of:
Worshipping Fi-llahi?
5. What is the meaning of al-Ikhlaas?
6. What is the meaning of al-Mutaaba’ah?
7. Whoever intends - with their
worship – to seek other than Allah, falls into ______.
7.
Whoever worships Allah by any way
other than His Legislation commits ________.
8. How can we refute those
who claim their innovations in Allah’s Deen to be ‘good’?
9. Are there some ‘good’
innovations in the Deen of Allah? [Explain]
10. What is the meaning of the
hadeeth: Whoever sets a good precedent in Islam…?
11. What were the circumstances
surrounding this statement of the Prophet?
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Seven (7) Point Two (cont’d)
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah In Matters Relating
to the Worship
of Allah
Another Argument
Concerning Bid’ah (Innovation In the Deen)
In their attempt to justify their
innovations in the Deen of Allah - they
point out the newly founded or modern ways and means which
enable one to implement or execute the legal or legislated
matters in the Deen (al-wasaa’il al-Moosilah ilaa al-Umoor al-Mashroo’ah).
They point to the use of these wasaa’il (ways and means) as a basis or
foundation to justify their engagement in innovated practices or acts of
worship which have no basis in the Qur’an and Sunnah of the Prophet.
They point to the collection
of the Qur’an [after the death of the Prophet], and putting its separate pages
into one book (Mushaf), the authoring of books, and building of schools,
Rules of Tajweed, etc. However,
all of these are merely wasaa’il (means by which one may achieve a goal), not ghaayaat
(objectives by which someone seeks to get near to Allah).
The Distinction Between
the Wasaa’il (Means)
and Ghaayaat
(Objectives)
The wasaa’il are the
means, and the actual acts of worship are the ghaayaat (objectives/goals). New means
may be used to achieve the goal – that act of worship which Allah has
legislated. However, new acts of
worship, or new manners of
performing the actual acts of
worship are not lawful.
Writing down the Qur’an,
collecting its written portions, and arranging it all into book form (as a Mushaf)
is only a means for protecting and preserving the Divine
Revelation. The means of preserving the
Qur’an may be renewed, but the Qur’an itself – the Words of Allah – can never
be revived, edited or ‘improved’ in any way whatsoever [as
has been done, by the way, with the Bible].
An Example
Allah says in the Qur’an: And make
ready (preparations) against them (the enemy) all you can of power, including steeds of war to
threaten the enemy of Allah and your enemy… [al-Anfaal 8:60].
War preparations in the era of
the Prophet were not like war preparations of today. In his time, they used steeds of war, while today there are tanks, planes,
missiles, etc. The objective (war preparations) is the same, but the means to
achieve it are new. Using new means
(bid’atu
waseelah) is allowed; while innovating new acts of worship – new
objectives – (bid’atu ghaAayah) is forbidden.
The agreed-upon principle here
is: li-l-Wasaa’il Ahkaam al-Maqaasid : The Means to a thing has
the Same Ruling as the Objective (which it leads to). In other words, if the objective is
lawful, the means to achieve it is also lawful, (and vice versa).
Hence, the collection of Qur’an,
building of schools, development of Rules for the proper recitation of Qur’an,
etc. – which are all wasaa’il (means to achieve a legal and legislated objective)
- are not a proof for those who want to innovate new acts of worship or new
manners of worship which have no basis in the Qur’an and Authentic
Sunnah. It is essential to distinguish
between modern means and innovated actions.
Everything that was intended as
an act of worship – has already been legislated through
the Messenger of Allah, in the revelation which came to him in the form of the
Great Qur’an and Purified Sunnah. Allah
says: This day, I have perfected your deen
for you, completed My Favor upon you, and have chosen for you Islaam as
your Way of Life…[al-Maa’idah 5:3]
Hence, nothing new can be added to Islam!
A Third Argument
Concerning Bid’ah (Innovation In the Deen)
Some of those who engage in
innovated practices argue that they find – in these innovated practices – an
expression of religious enthusiasm, emotional joy and softening of the heart.
We remind them of what Allah
informed us of concerning Shaytaan saying: Then I will come to them from before
them and behind them, from their right and from their left,
and You will not find most of them as thankful ones (i.e. they
will not be dutiful or obedient to You). [al-A’raaf 7:17] Instead of calling them to outright sinful
behavior, he calls them to innovations which are presented as acts
of worship, and something pleasing to Allah.
Shaytaan will
make their innovations and evil seem good to them. In their hearts, they will feel good about
it, even though it is outside of what Allah has legalized or
legislated in the Qur’an and Authentic Sunnah of the Prophet.
The Prophet informed us that
Shaytaan travels through a person’s
body, just like their blood travels through their blood stream. This is mentioned in the Qur’an, in the
saying of Allah: Verily, he (Shaytaan) has no power of those who believe
and put their trust only in their Lord (Allah). His power is only
over those who obey and follow him (Shaytaan) and those
mushrikoon (who join partners
with Him) (Allah). [an-Nahl
16:99, 100]
Allah, the Most High, says: Eat
not (O believers) of that (meat) on which Allah’s Name has not been pronounced
(at the time of slaughtering), for surely it is Fisq (sin and disobedience of
Allah). And certainly, the devils do inspire their friends (from mankind) to
dispute with you, and if you obey them, then
you would indeed be Mushrikoon (those
who join partners with Allah) [since obeying them in what they
made lawful, outside of Allah’s Law, is equivalent to making them as partners
with Allah in His Exclusive Right of
Legislation].
Whoever obeys someone
- other than Allah and His Messenger – and as a result engages in their
innovations in the Deen of Allah,
has made that person (who is obeyed in the innovated matters) as a partner with
Allah [in the Hukm
(command, judgment, ruling or legislation)].
However, no one has a right to share the Hukm with Allah.
Allah, the Most High, says: Verily,
the Command (or Judgment) is for none but Allah. He has
commanded that you worship none but Him. That is
the straight religion, but most people do not know. [Yoosuf 12:40] Whoever associates someone with Allah in His Hukm
– in the right to Command, Judge or Legislate, has indeed violated the
command to worship none but Him.
Know that there is no Tareeq (Way) to
Allah and His Paradise, except that Way which He has set out – upon the tongue
of His Messenger.
And for Allah is the
Highest Description (Most Perfect Example)…[an-Nahl
16:60] What would you
think of someone who tries to reach a king, who has made it known that whoever
wants to see him must come through a particular door; then
someone tries to go through other doors, instead of the door which the
king has appointed? What about someone who tries to reach Allah by any Way other
than His Way?
Respect and Love For the
Prophet Demands al-Ittibaa’ (Following him)
The truth of the matter is that
true respect of the Prophet is exhibited in travelling the path which he
traveled, and leaving off that which he left off [al-Hashr 59:7]; and not
stepping ahead of him [al-Hujuraat 49:1] – saying about the Deen that which he has
not said, and engaging in that which he has not legislated. It is he who said: Every innovation is astray…[Abu
Daawood, Tirmidhee]. And he who said: Whoever does an act which
our matter (Islam) is not in agreement with, will have it rejected.
[al-Bukhaaree, Muslim]
Allah, the Most High, says: Say (O Muhammad): If you
(really) love Allah, then follow me; Allah will love you and forgive you
your sins. And Allah is Oft-Forgiving, Most Merciful. [Aali ‘Imraan 3:31]
Questions:
1.
What is the meaning of the
expression al-Wasaa’il (waseelah)?
2.
What is the meaning of the
expression al-Ghaayaat (ghaa-yah)?
3.
Is it lawful to use modern means (such as
airplanes) to achieve a legal, legislated objective (such as
the requirement to make preparations for war)?
4.
How can we answer those who
support innovations in acts of worship, by pointing to the use of modern
means which are used to implement legislated matters in Islam?
5.
What is the evidence that
nothing new can be added to the Deen of Allah? [5:3]
6.
Can we use religious enthusiasm
and feelings as a criterion to judge what is good and what is
lawful in matters of the Deen? [7:17]
7.
What is the ruling
concerning obedience to others in innovated matters?[16:100]
8.
How do we express true love
of Allah and respect for the Prophet? [3:31]
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Eight Point Three
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the
Right of the Messenger of Allah
The Shahaadah
(Testimony of Faith) is Completed by Three Matters
It is well known that one’s Islam
is not complete except by the testimony (Shahaadah) of Laa ilaaha illa Allah (Nothing
deserves to be worshipped except Allah) and Muhammadan Rasool Allah
(Muhammad is the Messenger of Allah). Likewise, the Shahaadah (Testimony
of Faith) is not achieved or fulfilled except by three matters:
(1)
Conviction in the Heart
(2)
Pronouncement
(testimony) by the Tongue
(3)
Actions (deeds)
by the Limbs (body
parts)
For this reason testimony by the tongue
alone, while not having conviction in the heart is not acceptable. Allah
says in the Qur’an: When the hypocrites come to you (O Muhammad), they say [with
their tongues]: We bear witness that you are indeed the Messenger of
Allah. And Allah knows that you are
indeed His Messenger, and Allah bears witness that the hypocrites are indeed liars. [al-Munaafiqoon
63:1]
Similarly, someone’s testimony to
the Prophethood of Muhammad is rejected, if the one who testifies by the tongue
does not act in
accord with their testimony. How can
someone oppose the Messenger – if they truly believe that he is the Messenger
of the Lord of the Worlds?
It is the Right of the
Messenger of Allah that We Love him (al-Mahabbah)
We also love the Prophet due to
the great respect we have for him, as a direct result of our Love for
Allah Who has chosen Muhammad
as His Final Messenger to all of mankind. It is through the
Prophet, and the guidance which he brought, that we are able to know Allah and
worship Him properly.
It is the Right of the
Messenger of Allah that We Honor him (at-Ta’dheem)
We also give the highest honor
and respect to him, since he has the highest place of honor in front of Allah, the Lord of all the worlds. However, we don’t raise him up to a status
beyond the status given to him by Allah.
He is Allah’s slave-servant and Messenger. He is the greatest and most perfect
of all humanity in the worship of Allah. It is for this reason that we
honor and respect him!
The Prophet Does Not Have Knowledge of the
Unseen (al-Ghaib)
We also believe that the
Messenger of Allah does not have knowledge of the unseen, except
what Allah reveals to him. Say (O Muhammad): I don’t tell you that with me are the Treasures of Allah, nor
that I know the unseen; nor do I tell you that I am an angel. I only follow what is revealed to me
(by Allah)... [al-An’aam 6:50].
Hence, anyone who claims that the Prophet has knowledge of the
unseen has denied the words of Allah and His Messenger!
Nor does he control the benefit
or harm that may come to him, or that which may befall others. Allah, the Most High, says: Say (O
Muhammad): It is not
in my power to cause you harm, or to bring you to the Right Path. Say (O Muhammad): None can protect me
from Allah’s Punishment (if I were to disobey Him), nor can I find refuge
except in Him. [al-Jinn
72:21, 22]
The Prophet is a Human
Being, Having No Characteristic of Lordship (Ruboobiyyah)
We also believe that the Prophet
of Allah is a human being who has no share in the divine Lordship over the
universe. Sometimes he was asked about a
matter of the Divine Law (Sharee’ah), and was unable to answer until he
was informed by revelation; while other times he was corrected by
revelation. This proofs that he is not
All-Knowing, but only a Slave-Servant and Messenger
of Allah.
The Prophet Possessed
Human Characteristics (al-Khasaa’is al-Bashariyyah)
Like other human beings, he slept,
ate, drank, suffered illness and pain, grieved,
become angry and pleased. He died like every other human
being. And his family and companions did for him everything which is normally
done for a person who dies. Whoever claims
that he is alive – in his
grave – praying, fasting, performing pilgrimage, etc. has indeed spoken without
knowledge. Allah, the Most High, says: Verily, you (O Muhammad) will die and
verily, they too will die. Then, on the
Day of Resurrection, you will be disputing before your Lord. [az-Zumar 39:30, 31]
Allah says: Muhammad is no
more than a Messenger, and indeed (many) Messengers have passed away
before him. If he dies or is killed, will
you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the
least of harm will be do to Allah, and Allah will give reward to those who are
grateful.
[Aali Imraan 3:144]
Questions:
1. What are the (3) matters which complete the Shahaadah (Testimony
of Faith)?
2.
Why did Allah call the hypocrites
liars, when they testified that Muhammad is the Messenger of Allah?
3.
Why do we have so much love and
respect the Prophet Muhammad?
4.
Since the Prophet is so great,
did he have knowledge of the Unseen (al-Ghaib)?
5.
Was the Prophet subject to death
and other human characteristics?
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Nine Point Four
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the Right of the Sahaabah
(Companions)
(Radiya-llahu ‘An-hum)
1. We must acknowledge the rank,
worth or value of the Companions of the Messenger of Allah, and that they are
the best of generations.
The Prophet said: The best of
people are my generation (i.e. Sahaabah), then those who follow them
(Taabi’oon), then those who follow them (Atbaa’ at-Tabi’een)…
While the Sahaahab
(Companions) are the best of the Muslim Ummah as a group, individually some of
them are preferable to others.
Allah, the Most High, says: …Not equal among you are
those who spent and fought before the conquering (of Makkah) (with those among
you who did so later). Such are higher in degree than
those who spent and fought
afterwards. But, to all, Allah
promised the best (reward). And Allah is
All-Aware of what you do.
[al-Hadeed 57:10]
Allah, the Most High, says: Not equal are
those of the believers who sit (at home) - except those who are disabled (by
injury or are blind or lame, etc.) - and those who strive hard and fight in the
Cause of Allah with their wealth and their lives.
Allah has preferred in grades those
who strive hard and fight with their wealth and their lives above those who sit
(at home). Unto each, Allah has promised good (Paradise), but Allah
has preferred those
who strive hard and fight, above those who sit (at home) by a huge reward. [an-Nisaa’
4:95]
2. The best of the Sahaabah
(Companions) are the Four Rightly Guided Khalifahs, in the order of their Khilaafah
(Term of Rulership): Abu Bakr, then Umar, then Uthmaan and then Alee.
This doesn’t negate the
possibility of another companion being distinguished over Abu Bakr by a special
virtue or particular trait or outstanding feat. However, in the general,
overall or absolute sense, Abu Bakr is the most virtuous of all companions.
The Prophet clearly
recognized a distinction for some companions over others
When there was some difference
between Khaalid ibn al-Waleed and Abdur-Rahman ibn ‘Awf, and Khaalid has spoken
harshly to Abdur-Rahman, the Prophet
said to Khaalid: Do not abuse my
companions! I swear by the One in whose
Hand is my life – If one of you were to spend (in charity) an amount of gold equal the
(the mountain of) Uhud, it would not reach [nor equal] a mudd [a dry
measure, equal to what may be held in two hands cupped together] nor half of it given
by one of them (in charity).
[al-Bukhaaree 5/25, no. 3673
(Darussalam Edition)]
3. Some of the Companions possess
a Mazeeyah (merit, virtue or superiority) which the others do not
possess; and this must be recognized. An
example of this is the case of the Companions who are from Aali Bait
ar-Rasool (direct family of the Messenger of Allah) such as Alee ibn Abi Taalib, Hamzah,
al-‘Abbaas, Ibn ‘Abbaas and others. We love them more than others - from the perspective
of their being near (blood relatives of) the Prophet of Allah – though not in
the absolute sense.
4. We are not to go to extremes – in love
or respect of the Family of the Prophet, as the Rawaafidh (Shee’ah)
do, nor the extremes of hated for them as the Nawaasib do. The position of Ahlus-Sunnah wa-l-Jamaa’ah
is the middle path – between the two extremes.
Questions:
1.
Which generation of
Muslims was the Best?
2.
Are the Companions of the
Prophet all equal in merit, virtue and excellence?
3.
Was Alee ibn Abi
Taalib considered the best of all the Companions?
4.
Give an example of a Mazeeyah (merit,
virtue or superiority) possessed by some Companions, to the exclusion of all
others.
5.
Ahlu-s-Sunnah wa-l-Jamaa’ah do not
go to extremes – in love of the
Family of the Prophet. [Explain]
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Nine (con’t) Point Five
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the
Rights of the al-Awliyaa’ (Friends of Allah) and
al-A’immah (Imaams)
The Imaams are not
considered to be Infallible (Ma’soom)
Although the Imaams or great
scholars of the Divine Law (Sharee’ah) are well known and praised for their
achievements and accomplishments, and their worth is recognized by all Muslims
– it is not believed that they are infallible.
No one is considered by Ahlu-s-Sunnah
wa-l-Jamaa’ah as being incapable of
making mistakes, and remaining on their mistakes without being corrected
– except the Messenger of Allah. He,
alone, is protected from remaining on a mistake; if he were to err in any
matter, Allah would correct him.
No matter what level of
scholarship the Imaams reached, they
could never be considered as incapable of mistakes and errors. Everyone of them erred, and the opinions of
everyone of them may be accepted or
rejected – except the Messenger of Allah – whom we have been ordered by
Allah to obey with absolute obedience.
Allah said: O you who
believe! Obey Allah
and obey the
Messenger, and those in authority from amongst you (Muslims)…[an-Nisaa’
4:59]
The Awliyaa’ (Friends) of Allah
Just as recognition of the Imaams, does not mean confirming for them
infallibility (‘Usmah),
likewise acknowledging al-Awliyaa’ does not mean acknowledging for them knowledge
of the unseen or control over the universe.
Nor do we consider as a Walee
(Friend of Allah) those who claim for themselves such titles, or make false
claims (of ‘super-natural’ powers) in order to attract the unsuspecting masses
to them.
Allah makes the matter crystal
clear with His Saying: No doubt!
Verily, the Awliyaa’ of Allah, no fear shall come upon them nor shall
they grieve.
They are those who have Emaan (belief
in the Uniqueness of Allah, and that He alone deserves to be worshipped), and
have Taqwa
(fearing Allah, by doing good deeds and abstaining from evil). [Yoonus
10:63]
They have two qualities: Emaan:
al-‘Aqeedah (Faith and Firm Conviction); and Taqwa: al-‘Amal
(Good Deeds and Speech). This is the
real Walee! Not those who collect the ignorant masses and
dazzle and deceive them with tricks, or with the help of the devils. The true Walee is recognized by his Strict
Following of the Messenger of Allah, as well as his Emaan (Faith)
and Taqwa (Piety).
However, even the true Walee may
not necessarily perform any Karaamah (extra-ordinary, ‘super-natural’ feats). There are many Awliyaa’ who lived and
died without having performed any Karaamah. This is because the Karaamah is
normally used by Allah to support the Truth or repulse Falsehood, not
necessarily to confirm a particular person as a Walee of Allah. The scholars
say: Every karaamah of a Walee, is in fact an Aayah (sign of
the truthfulness) of the Prophet which the Walee followed!
The Two Expressions: Aayah
and Mu’jizah
It is more proper to refer to
such extra-ordinary feats as Aayah (sign) rather than Mu’jizah (miracle)
since this is the Qur’anic expression used for such ‘super natural’
events. The term Aayah is more expressive and deeper in meaning than the
term Mu’jizah.
The meaning of Aayah is: A
sign of the truthfulness of what the Messenger has brought to the
people. While Mu’jizah may refer
to tricks done by a magician or trickster (musha’widh); or that which is
done by a very strong person who is capable of doing something which others are
incapable of doing (‘ajiza ‘an-hu
ghairu-hu).
Questions:
1.
Is it correct to follow any one
of the Imaams in his every
opinion or position?
2.
Can we follow the Prophet
in his every statement and action? [Explain]
3.
What is the Qur’anic criterion
for defining Awliyaa’ of Allah? [Yoonus 10:63]
4.
Is it the purpose of the Karaamah to prove
that someone is a Walee?
5.
What is the difference between
the two expressions: Aayah and Mu’jizah?
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Ten Point Six
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning
Al-Islaah Fi al-Mujtama’ah
(Reformation, Correction, Improvement of the
Society)
1.
The Ahlu-s-Sunnah hold the view
that the betterment and correction of the society will not be complete unless
it is in accordance with that which Allah, the Most High, has legislated for
it. For this reason, they see the
necessity of Al-Amru bi-l-Ma’roof (Commanding
the Good) and An-Nahyu ‘an al-Munkar (Forbidding
the Evil).
Al-Ma’roof: Every
good which is recognized and confirmed by the Sharee’ah (Divine Law).
Al-Munkar: Every
thing which is rejected, disapproved of, and declared to be forbidden by the Sharee’ah
(Divine Law).
2.
When this reformative element
(Commanding Good and Forbidding Evil) is lost, the inevitable result is at-Tafarruq
(separation and division) of the members of the society – every individual
engaging in whatever he/she sees fit. While, if the good is commanded and the
evil forbidden, the Ummah (Islamic Society) will be united and successful. This is pointed to in the saying of Allah:
Let there arise out of you
a group of people inviting to all that is good (Islaam), enjoining al-Ma’roof
(monotheism and all that Islam orders one to do) and forbidding al-Munkar
(polytheism, disbelief and all that Islam has forbidden). And it is they who are the successful.
And be not as those who
are divided and differed among
themselves after the clear proofs had come to them. It is they for whom there is an awful torment
[Aali ‘Imraan 3:104, 105]
3.
However, not everything viewed by
one person as Ma’roof (good), will necessarily be viewed by the next
person as Ma’roof (good); except in those matters which are
clearly identified by the Sharee’ah as being so. Whereas, those matters in which there is room
for Ijtihaad (striving to reach the correct opinion) – two people might
differ with one another as to whether or not something is Ma’roof (good) or
not. In such cases, the final
judgement will be determined by the Qur’an and Authentic Sunnah.
Allah, the Most High, says: O
you who believe! Obey Allah and obey the
Messenger of Allah, and those of you (Muslims) who are in authority. And if you differ in anything amongst
yourselves, refer it to Allah and His Messenger, if you believe in Allah and
the Last Day. That is better and more
suitable for final determination.
[an-Nisaa’ 4:59]
Three Necessary
Considerations For Commanding Good and Forbidding Evil
A.
One must have correct knowledge of the Islamic
Ruling concerning the matter which you are going to command or forbid. One
must be sure that what you are commanding the people with is actually Ma’roof (good),
and what you are forbidding them is actually Munkar (evil) –
in accordance with the Sharee’ah (Divine Law), not simply what one thinks or believes
to be so.
B.
Before commanding
someone to do al-Ma’roof (good), one must be sure that the person
has not already fulfilled the obligation upon them in that matter, or that the
person doesn’t have a legal excuse or exemption from
that obligation. Likewise, before forbidding someone from al-Munkar
(evil), one must be sure that the person has in fact engaged in that forbidden
act, and has no legitimate excuse for doing so.
One must be sure of the condition of the person being
commanded or forbidden.
C.
The resultant harm or evil
- which may come about due to someone’s commanding good or forbidden
evil – should not be greater than the evil which you are
trying to stop, nor weightier than the good which you are trying
to achieve. Therefore, there may be cases
where it may not beneficial or wise to forbid an evil, if the resultant
harm or evil is greater than the evil which you are trying to stop. In such cases, one should be patient
and let things take their natural course, and Allah brings an end to that evil
in time.
In such cases, we are expected to
apply the rule of at-Tadarruj (Graduality).
Little by little steering the people away that evil, until they leave it
completely.
General Principle
“Inna Dar’a al-Mafaasid muqaddim
‘ala Jalbi al-Masaalih”
Repulsing harm takes
precedence over the procurement/acquisition of benefit.
This principle is indicated in
the Qur’an, in the saying of Allah, the Most High:
And do not insult those
whom they (the pagan disbelievers) worship [call upon] besides Allah, lest they
insult Allah
wrongfully without knowledge…[al-‘An’aam 6:108]
However, this principle is not absolute,
i.e. it is not applicable in absolutely every situation. It is applicable if the case where the
resultant harm or evil is equal to the benefit intended by the
action. Likewise, it is applicable is
the situation where the resultant harm is greater than the benefit
intended.
On the other hand, in the
situation where the resultant harm or evil is insignificant in comparison to
the benefit achieved by the intended action – precedence is given to the
benefit, without consideration of the resultant harm.
An Example From al-Ahkaam al-Kawniyyah
(Universal Laws)
An example of this is the
general, overall benefit - for the land, people and animals
- which comes with rain. The very
same rain might cause harm to someone who has just built the roof on his
house. It might ruin all of his work.
However, this harm is insignificant in the face of the general benefit
received by every other creature.
An Example from al-Ahkaam ash-Shar’eeyah
(Legislative/Legal Rulings)
Of the many examples found in the
Sharee’ah (Divine Law) is the prohibition of ar-Ribaa
(Interest), al-Khamr
(Alcohol) and al-Maisir
(Gambling). Although it is a loss to
some of the people – the prohibition of these things is of general benefit to
most of the people, or the society as a whole.
Hence, looking to the general benefit of the majority outweighs,
and takes precedence over, the loss of the few.
Questions:
1.
What is meant by the terms: al-Ma’roof
and al-Munkar?
2.
What is the benefit of Commanding
the Good and Forbidding Evil in the Society?
3.
When people differ as to
what is good and bad, how can we resolve their difference?
4.
What are the three Considerations
in Commanding the Good and Forbidding Evil?
5.
What is the General Principle
applied to the situation where both benefit and harm may result
from the same action?
6.
Is this an Absolute Principle
for every situation? [Explain]
منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
Methodology (Minhaaj) of
Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs
(al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide
Lecture No. Ten (cont’d) Point Seven
The Saying of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning
Faith/Belief Al-Emaan
The reality of Emaan,
according to Ahlu-s-Sunnah wa-l-Jamaa’ah is:
A.
Conviction in the Heart,
B.
Speech on the Tongue,
and
C.
Actions by the Limbs
(body parts).
The proof for this statement is
the saying of the Messenger of Allah:
Verily, al-Emaan (Faith)
consists of seventy some odd branches; the highest of them is the saying:
Laa
ilaaha illa Allah (Nothing deserves to be worshipped except Allah);
and the lowest branch is the removal of something harmful from the road; and al-Hayaa’
(Modesty) is a branch of Emaan..
[al-Bukhaaree
& Muslim ]
The Speech upon
the tongue is the saying: Laa ilaaha illa Allah.
The Action
of the heart is modesty.
The Conviction in the heart is believing
in Allah, His Angels, His Scriptures, His Messengers, the Judgement Day, and
the Divine Decree, the good and bad of it.
And this is
based upon the saying of the Prophet:
[Muslim, from
Umar ibn al-Khattaab]
Ahlu-s-Sunnah
wa-l-Jamaa’ah also hold that Emaan (Faith) increases and decreases.
The Qur’an points to its increase, while rational necessity points to
the fact that everything which is confirmed to increase, must
necessarily have the potential to decrease.
Allah says in
the Qur’an: …And the believers may increase in Faith…[al-Muddaththir
74:31]
Allah says: As for those who believe, it has increased
their Faith. [at-Tawbah 9:124]
[see also: Aali ‘Imraan 3:173; al-Anfaal
8:2; al-Ahzaab 33:22; al-Fath 48:4; and the Chapter Heading (33)
of Imaam al-Bukhaaree 1/76, no. 44: Faith Increases and Decreases]
Since, Emaan also includes speech
and actions, there is no doubt that the speech of the people differs
from one person to another. The one
who says: Subhaan Allah (Allah is Free from all
Imperfections), wa al-Hamdu li-llah (all Praise belongs to Allah),
wa Allahu Akbar (Allah is the Greatest) one time is certainly
not like the one who says it one hundred times.
Likewise, the Emaan which is conviction
in the heart also differs in strength and weakness from one
person to another. The Prophet Ibraaheem
said: …My Lord! Show me how You give
life to the dead. He (Allah) said: Do
you not believe? He (Ibraaheem) said:
Yes (I believe), but in order that the conviction in my heart will be stronger…[al-Baqarah
2:260]
No doubt that which is reported is not like witnessing
something with your own eyes. Hence, we say: al-Emaan increases and
decreases; the righteous actions and speech, as well as the conviction
which is in the Heart. And whoever
denies this is in contradiction to the Sharee’ah as well as the reality
which one experiences in life.
Questions:
1.
What is the comprehensive definition of al-Emaan?
2.
What is the Highest and lowest branch of al-Emaan?
3.
Give a proof that al-Emaan includes
both actions and speech.
4.
Give an example of the Emaan of the Heart.
5.
How can someone cause their Emaan to
increase?
End of the Essay:
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions
(al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih
al-‘Uthaimeen (Rahima-hu'llah)
آخر
كتاب: منهاج
أهل السنة
والجماعة في
العقيدة
والعمل
لفضيلة
الشيخ محمد بن
صالح
العثيمين حفظه
الله
نسأل
الله لي ولكم
التوفيق،
والإخلاص في
النية،
والصلاح في
العمل