Also from the mistakes made by some of the
Murji'ah today is they use the belief that anyone who attaches themselves to
the beliefs of the Salaf must be labelled as being from the Khawaarij or being Takfeeree
(those who declare others to be disbelievers based on their sins). This
contradicts the school of the Salaf in two ways:
Firstly, following the way of the Salaf means
one has the same understanding and beliefs as them Thus it would not be
possible for such people to be from the way of the Khawaarij or Mu’tazilah.
Secondly, by accusing the followers of the Salaf
with these allegations, it illustrates their ill-understanding. Something that which the Salaf and their followers are
free of.
However, it is affirmed that the Salaf would
declare Takfeer based on actions. For example, some of the Salaf declared those
who merely learn magic as being disbelievers. This is based on the statement of
Allaah, the Most High:
“so disbelieve
not (by learning magic)”
[al-Baqarah 2:102]
Many from the Salaf declared those who abandon
the prayer as being disbelievers, basing their strong argument on the statement
of the Prophet [Peace and Blessings of Allaah be upon him],
"Between a man
and ash-Shirk and al-Kufr is abandoning the Salaah[1]"
And his statement, "The pact between us and them is the Salaah, if one
abandons it then they have fallen into Kufr[2]"
And likewise the Prophet [Peace and Blessings of Allaah be upon him] will recognize his Ummah, on the Day of Judgement, from the limbs of Wudhoo which
will be illuminated on that day[3].
The proof here is that those who are not from the people of Wudhoo and Salaah
will not be recognized as being from his Ummah on that day.
Those who deny and contradict the belief of the
Salaf by stating that one cannot be declared to be a Kaafir based on actions
alone, have no evidence except for the Hadeeth which states, "Whoever does
not preform the prayers then they free from any covenant with Allaah, either He
Punishes them or He Enters him into Jannah.[4]"
Ibn Taymiyyah [May Allaah have Mercy on him]
commented on such a conclusion as being, "Completely false in its
application."
He to say continued:
This is because the Hadeeth no way indicates
that abandoning prayer in totality is acceptable, rather the Hadeeth refers to
the one who prays sometimes and at other times not, or perhaps referring to the
those who delay the prayer until the time has exited or about the one who
establishes the prayer but does not perform it as required such as lacking in
proper tranquility.
This understanding conforms with other narrations about the
same matter such as the Hadeeth, "There are five obligatory prayers, the
one performs Wudhoo in its proper manner and then prays them at their proper
times, establishing the Rukoo' and Sujood properly with tranquility, then this
person has a pact with Allaah that He Forgives him. The one who fails to do any
of these does not have such a pact, either He Punishes him or enters him in to
Jannah.[5]"
End quote.
[2]
Reported by at-Tirmidhee (2623)
and Ibn Maajah (1079). Classed as Saheeh by Ibn Hibbaan (255) and Haakim (1/7)
and adh-Dhahabee agreed with them.
[4]
Reported by Aboo Dawood (1420),
an-Nasaa'ee (1/230) and Ahmad (5/315) on the authority of 'Ubaadah.
[5]
Majmoo al-Fataawaa (7/612) and the
Hadeeth quoted was reported by Aboo Dawood (425) and Ahmad (1/317) on the
authroity of 'Ubaadah.
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