Other Innovations of the Murji'ah [Part 40 - FINAL)

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Other innovations of the Murji'ah include the idea that some actions which are clearly connected to ones Emaan, must be interpreted in a metaphorical sense. A way to answer such a suggestion is to act upon the principle, 'All words are taken in their apparent'. Therefore, changing the meaning of a word to a new metaphorical definition cannot be done unless we have evidence to do so, if there does not exist any, then the evidences contradict this idea.

Another one of their innovations is to believe that Islaam is a part of al-Emaan (and not the same thing). 

Another innovation is their belief that al-Emaan is one entity and one cannot have a partial aspect of it. 

They also innovated a belief that hypocrisy and Emaan would be impossible to be simultaneously existent at the same time in one person. Likewise, it would be impossible for Emaan and parts of Kufr and sin to be simultaneously existent in a person.

Some of them also innovated beliefs that disbelief in Allaah means one is ignorant of Allaah.

Also from their innovations is that good deeds have no connection to one another, so one good deed has no impact or effect on another.

Also from their innovation is to declare a sinners as a perfect believers, as long as they believe in their hearts. This contrary to the correct stance, which is to determine a persons Emaan according their level of piety and good deeds. Likewise, a persons weakness in Emaan according to their degree of sinning. This means that a person who has belief but due to his weaknesses practices a major sin, then they would describe this person as a Mu'min Faasiq (a Sinning Believer). 

Also from the innovations of the Murji'ah is that hypocrisy is all of one type, if one has it, they leave the fold of al-Islaam. However, what is correct on this issue is that there exists a major form of hypocrisy that takes one out of the fold of the religion, whereas the minor form doesn’t.

Also from the innovations of the Murji'ah is that some of them believed that actions of Kufr is a indications of Kufr and not Kufr in and of itself. Added to this, they opined that the rulings of the Sharee'ah which declare a person as a Kaafir is what is in the persons heart, either he has belief (Tasdeeq) or not.

These are some of their innovations, all of which contradicts the pure and sound intellect. Humans have been given senses in which that they can recognise the truth and recognise denial, pride, jealousy and envy and blind-following. 

Discussion on the innovations of the Murji'ah is extremely extensive, however, to conclude, there are two very imporant matters that one must be aware of.

Firstly, one must be cautious of the Punishment of Allaah. Be warned of an idea that sins do not effect ones level of al-Emaan. The people of al-Emaan are those who fear the Punishment of their Lord, a punishment that may befall them because of the sins they commit. A woman was punished in the hellfire because of her ill-treatment of a mere kitten and the adulterer is punished with stoning, a severe punishment, coupled with the feeling shame because of a horrendous sin they had committed.

Allaah, the Most High, Said:

“You counted it (sins) as a little thing, while with Allah it was very great” [an-Noor 24:25]

With the ideas mentioned here of the Murji'ah, it is ever-possible that a person who lightens the severity of sin could bring about something even more severe with Allaah than doing the sin itself. Meaning, a person who doesn’t see the severity of the sin will undoubtedly follow sins with other sins.

Secondly, Allaah, the Glorified and the Exalted, has Favoured this land in particular (Saudi Arabia) with the Salafee Da'wah, upon the Prophetic methodology, revived by Shaykh Muhammad bin 'Abdul-Wahaab and the rulers from the tribe of as-Sa'ood. This revival is still impacting us today. Any form of doubt or misunderstanding a person may have must take their ignorance and ask the people of knowledge from this land. Those who are well-known for being firm in their 'Aqeedah and in its correctness based upon the Quraan and the Sunnah.

So I reiterate here that knowledge must be taken from those who are firmly grounded in knowledge, those who took their knowledge from those who were also from those who were firmly grounded. It is not befitting that a person takes his knowledge from reading books alone, and as the saying goes, "Whoever's teacher is his books, then his mistakes will be greater than his correctness."

With this, I ask Allaah, the Glorified and the Exalted, that He Aids the Muslims to act with whatever He Loves and is Pleased with. That He Aids the rulers of the Muslims to rule by the Blessed Sharee'ah. That He Aids the scholars of the Muslims to make apparent what is the truth based upon its evidences. That He Eradicates the false beliefs ('Aqeedah) present among the Muslims and to remove their false and misguided opinions.

May the Peace and Blessings of Allaah be upon our Prophet Muhammad, his family and companions, Peace upon them all in multitude and succession.

The Texts of Punishment and Fear [Part 39]

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From the beliefs of the Murji'ah is that they focus on the texts which describe punishment that exist for particular as merely to instill fear. The Muslim who has belief in his heart will never be punished because the Aayaat which describe punishment are not applicable to him. Rather they have been Revealed for the purpose of instilling fear alone.

This is again a baseless claim and a lie against the Sharee'ah. A simple way to respond to such claims is by logically inserting, if someone is trying to scare another with punishment then this would be sufficed to stay away and deter oneself from any likelihood of being susceptible  to punishment. If there is no possibility of one being punished then the element of fear will therefore cease to exist because the intellectual will realise that the threat of punishment has no substance behind it. Consequently, the presence of fear will cease to exist.

The Murji'ah by contradiction agree that the texts that discuss hope and reward are taken in their apparent, and they are not restricted in their meaning and understanding. 

Explaining al-Emaan to Mean 'Recognition' [Part 38]

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From the worst of the beliefs of the innovators, found with the extremist Murji'ah sect, is that they define and explain al-Emaan to mean recognition of Allaah in the heart alone.              

This is undoubtedly corrupt. If one was to class belief as recognizing that Allaah is a god and that He Exists, then this would suppose that acts of worship in statements, actions and acts of worship in the heart are not connected to al-Eemaan at all. We have explained in detail above that actions and statements are included within the definition of al-Emaan.

But what this innovated definition results in is that it includes the Jews, despite the fact that they fought and sought to kill the Prophet until they were expelled and left exiled from their lands, would also be classed as believers. This is because they recognize that truthfulness of this religion and that the Messenger of Allaah was in fact the Seal of the Prophets, as Allaah, the Most High Said:

“Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad) as they recongise their sons” [al-Baqarah 2:146]

Worse than this, it would class Fir'awn and his supporters as being believers, as they recognized and affirmed the correctness of the religion that Moosaa came with:

“And they belied them wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayat) are from Allah, and Musa (Moses) is the Messenger of Allah in truth]” [an-Naml 27:14]

And as Moosaa said to Fir'awn:

“"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences of Allah's Oneness). And I think you are, indeed, Oh Fir'awn (Pharaoh) is doomed to destruction!"” [al-Israa' 17: 102]

Even worse than this, it would include Iblees as being a believer as he recognises and believes that Allaah is the Lord of all that exists. Allaah, the Most High, Said when describing the series of events with him:

“[Iblis (Satan)] said: "My Lord! Give me then respite till the Day the (dead) are resurrected” [Saad 38: 79]

And again:

“[Iblis (Satan)] said: "By Your Might, then I will surely mislead them all,” [Saad 38: 82]

A Murji Principle: Defining al-Emaan as Meaning ‘Belief’ Alone [Part 37]

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From the forms of al-Irjaa is to define al-Emaan as meaning belief in the heart alone, basing this definition on the linguistic definition of the word al-Emaan. The Murji'ah argued that in the Arabic language al-Emaan means belief.

For instance, Allaah, the Most High, uses the word al-Emaan when Describing what Yoosuf's brothers said:

“but you will never believe (i.e. mu’min) us even when we speak the truth” [Yoosuf 12: 17]

The word al-Emaan has been used in this Aayah to mean belief and based on this linguistic definition, some of them even stated that there is linguistic scholarly consensus on the issue!

In response to this we say that if the word Emaan appears with the preposition 'Baa' (ب), then its linguistic definition does not mean belief alone and limiting it to belief has no evidence, linguistically.

As for the general linguistic definition of the word al-Emaan to mean ‘belief’, then this must be coined with the preposition 'Laam' ((ل, such as saying:

(آمن له)

As for it being coined with the preposition 'Baa' (ب), such as

(آمن به)

Then in this instance it is not correct to say that Emaan means belief.

Added to this grammatical error, the word 'belief' can linguistically apply to both whatever is witnessed and perceived by our senses as well as whatever is from the realm of the unseen. However, al-Emaan in the Islaamic sense is specific to belief in the unseen, as Allaah the Most High Said:

“Who believe in the Ghaib” [al-Baqarah 2:3]

Furthermore, belief is the opposite of lying however belief in the context of the Sharee’ah is not the polar opposite of lies, rather the opposite of al-Emaan is Kufr (disbelief). Based on this, if one was to say, "I believe that the Prophet but I do not need to follow him, I can even express hatred and enmity towards him", then this person could never be considered as a believer.

Additionally as a refutation against them is that even linguistically the word al-Emaan includes actions. For example, someone may say, "I do not believe in the Resurrection". What this means is that the person does not believe in it in his heart and will not prepare for it via actions. In this example, it could be said that this person does not believe in the Resurrection based on his actions alone. As he is not preparing for the Resurrection, thus disbelieving it through his actions. Similar to Iblees, he does not believe in Allaah despite that fact that he knows that Allaah exists and Lordship is only for Him.

For argument’s sake, even if we were to agree that al-Emaan is defined as meaning belief, then one would also be bound to admit that belief includes actions just as it appears in the Hadeeth,"The eyes commit fornication (Zina) when they look at something not permitted for them to look at" up until the wording in the Hadeeth, "…the private parts affirm it or belie it (i.e. an action).[1]"

Likewise, even if we took the linguistic definition of the word al-Emaan to mean belief, then there would be no objection with doing the same with other Islaamically defined vocabulary found within the Sharee'ah. For example, the word Salaah means Dua'a or praise, however the Sharee'ah has specified its definition and added to it Rukoo (bowing) and Sujood (prostration) and the recitation of the Quraan.

This is all needless to point out that al-Emaan cannot be relegated to the linguistic definition of mere belief because of the presence of a multitude of textual evidences.

From them is the Hadeeth of 'Abdul-Qas, where he narrated that the Prophet included actions and statements into the definition of al-Emaan. He, the Prophet, said, "Do you know what it means to have in Emaan in Allaah, alone? It means that one bears witness that there is no god worthy of worship except Allaah and that Muhammad is his Messenger, to establish the prayer, pay the Zakaat, to fast in Ramadhaan and to give a fifth of war booty in charity."

This Hadeeth proves the corruption of such a belief, that al-Emaan is relegated to mean mere belief alone. Here we ask, is belief, according to them, sufficed if one recognizes that there is a  god, or do we define belief as a testimony one makes within themselves based on their belief? Some of the Murji'ah even suggested that belief is defined as a state one is in when they reject any form of arrogance towards religion and without necessarily knowing who Allaah is. This exemplifies the inconsistency that the Murji'ah have in simply trying to define what belief actually is.

If we were to presume that either one of these definitions truly defines belief, then we would be bound to relegate al-Emaan to mean a belief that one has in the heart alone, which is an immoral presumption that most would reject. Those who have intellect will recognize that this is all a result of philosophy and delving into theories in theology.

What is strange from all of this is that the Murji'ah have a principle in which they affirm that all the wordings found within the text of the Sharee’ah must be taken in their apparent. They state that a meaning of a word can not be interpreted in a particular manner unless there is evidence to suggest that the proposed definition is factual.

Contradictory, in the matter of al-Emaan, they interpreted it to mean belief (Tasdeeq) without any supporting evidence, rather the evidences oppose such a presumption. The texts prove that there is a negation of al-Emaan for someone who does not love Allaah or His Messenger, or a person who does not fear Allaah, or have a Taqwaa of Him or those who do not do any righteous deeds at all. The texts support the belief that there exists a correlation between al-Emaan and actions, and these are a plenty and clear.

If we were to be selective in the texts we use in order to support the beliefs of the Murji'ah, then we would be guilty of preferring the general evidences over what is specific to the topic, or even misinterpreting what is clear and consistent (Mutawaatir) in their narrations.

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[1] Reported by al-Bukhaaree (6612) and Muslim (2657) on the authority of Aboo Hurayrah.

The Murji Relagation of al-Emaan to Statements Alone [Part 36]

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There is a fraction from the Murji’ah who belief that al-Emaan comprises of ones statements alone. This undoubtedly is also a false belief. What this belief implicates is that the hypocrites, who attested to belief with their tongue but did not in their hearts, would be classed as believers. This is despite the fact that hypocrisy has been described as carrying the worst kind of punishment, the lowest depths of the fire, even below the punishment of the Kuffaar.

Allaah, the Most High, Said:

“Verily, the hyprocrites will be in the lowest depths (grade) of the Fire.” [an-Nisaa’4 : 145]

Murji Principle: The Negation of Emaan Based on an Act of Kufr [Part 35]

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From the innovations of the Murji’ah is that they do not include righteous deeds or acts of Kufr into the definition of al-Emaan. This is clearly rejected from the texts of the Sharee’ah which explicitly state that the dwellers of Jannah will enter it due to their actions.

Allaah, the Most High, Said:

“ This is the Paradise which you have been made to inherit because of your deeds which you used to do.” [az-Zukhruf 43: 72]

Allaah, the Most High, Said:

“"This is the Paradise which you have inherited for what you used to do."” [al-A’raaf 7: 43]

Allaah, the Most High, Said:

“Such shall be the dwellers of Paradise, abiding therein (forever), a reward for what they used to do” [al-Ahqaaf 46: 14]

Likewise, Kufr leads to the fire.

Allaah, the Most High, Said:

“O you who disbelieve (in the Oneness of Allah)! Make no excuses this Day! You are being requited only for what you used to d” [at-Tahreem 66: 7]

And,

“Then taste you (the torment of the Fire) because of your forgetting the Meeting of this Day of yours, (and) surely! We too will forget you, so taste you the abiding torment for what you used to do” [as-Sajdah 32: 14]

From the most explicit statements in this regard, that actions are included in the term al-Emaan, is the Hadeeth of Aboo Hurayrah in which he narrated that the Prophet said when asked about which good deed was the best, “To believe in Allaah and His Messenger.[1]”

Here is clear proof that the questioner asked about an action and the Prophet answered with belief.  In conclusion, actions are included into the definition of al-Emaan.

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[1]  Reported by al-Bukhaaree (1519)

Murji Principle: Not Recognising the Acts of Worship of the Heart to be a Part of al-Emaan [Part 34]

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Another one of the innovations of the Murji’ah is that they negate the acts of worship that the heart performs to be a part of al-Emaan. Acts of worship of the heart include the likes of loving and hating for the sake of Allaah, hope and fear etc.

The texts of the Sharee’ah outright refute this notion. The following are examples of acts of worship that occur in the heart, such as love and shyness.

It has been narrated in the Saheeh on the authority of Anas bin Maalik that the Prophet said, “None of you truly believe until you love for your brother what you love for yourself.[1]”

There is also another narration similar to this with the wording, “None of you truly believe until I (i.e. the Prophet) become more beloved to you more than your parents, your children and all of mankind combined[2].”

Another Hadeeth, “Three traits, whoever has them will experience the sweetness of al-Emaan; that Allaah and His Messenger is more beloved to them above anything else, that one loves another person only for the sake of Allaah and that one hates to return to disbelief just as one hates to be flung in the fire.[3]”

In another Hadeeth, “A sign of ones Emaan is that he loves the Ansaar (the group of Companions who originated from al-Madeenah) and a sign of a person’s hypocrisy is that they hate the Ansaar.[4]”

Ibn ‘Umar also narrated that the Prophet said, “Shyness is part of al-Emaan.[5]”

Ibn ‘Abbaas narrated that the Prophet said, “Tasting the flavour of al-Emaan is when one is pleased with Allaah as their Lord, Islaam as their religion and Muhammad as their Prophet.[6]”

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[1] Reported by al-Bukhaaree (13) and Muslim (45).

[2] Reported by al-Bukhaaree (15) and Muslim (44)

[3] Reported by al-Bukhaaree (16) and Muslim (43)

[4] Reported by al-Bukhaaree (17) and Muslim (74)

[5] Reported by al-Bukhaaree (6118) and Muslim (36)

[6] Reported by Muslim (34).

A Murji Prinicple: Equating all forms of Kufr as being Major Kufr [Part 33]

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As the Murji’ah erred in their understanding of Kufr, stating that Kufr is denial and rejection and denial and rejection can not be of various degrees. This has resulted them in defining all forms of Kufr being the major kind, without any exception.

Undoubtedly, this is an error in their belief as it conflicts with the explicit texts of the Sharee’ah which categorizes Kufr into Major and Minor forms and not defining all forms of Kufr being major that expel a person outside the fold of al-Islaam.

Allaah, the Most High, Said:

“Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them” [an-Nisaa’ 4:137]

Here we have proof that Kufr can increase.

Allaah, the Most High, Said:

“Verily, those who disbelieved after their Belief and then went on increasing in their disbelief” [aal ‘Imraan 3: 90]

Allaah, the Most High, Said:

“The changing of the Islaamic months is indeed an addition to disbelief they already possess” [at-Tawbah 9: 37]

There is also proof in the fact that Allaah has deciphered the various degrees of punishment in the Hellfire depending on the severity of a person’s Kufr, so Aboo Taalib, for example, will have a lesser form of punishment[1] compared to the hypocrites who will be in the lowest pits of the blazing fire (cf. Surah an-Nisaa’ 4: 145):

“Those who disbelieved and hinder (men) from the Path of Allah, for them We will add torment over the torment” [an-Nahl 16:88]

As a result of this unfounded belief of the Murji’ah, they have opined that the Kuffaar are not bound by the rules of the Sharee’ah. This sub-topic stems from two aspects:

Firstly, some of them held the safer opinion that the Kuffaar are accountable and are obligated to have Emaan. They argued that al-Emaan is accepting faith within ones heart, and even the Kuffaar are bound by this command. Despite this stance, the view of the Murji’ah, their methodology and definitions, opposes the school of the Salaf. Thus, what is correct is to say that the Kuffaar are accountable to believe in al-Islaam and to declare the testimonies of faith.

The second aspect connected to this is the issue of the Kuffaar being held to account over the various aspects of the Sharee’ah in the Hereafter. The Murji’ah put forward that Kufr has no degrees, all of it is of the same type. With this being the case they argue that the punishment for Kufr does not vary in the Hereafter and that all forms of Kufr are punished in the same light. They argue that the Kuffaar were not accountable to follow the various aspects of the Sharee’ah in the Dunyaa alone and thus not punishable in the Hereafter. This was also discussed by some of the scholars of Usool al-Fiqh (the Usooleeyeen) but this view is incorrect. 

The one who opposes the Sharee’ah only opposes it with its punishment in the Hereafter. As for their punishments in the Dunyaa then it differs according to their type of Kufr. The rulings over them in the Dunyaa is dictated by the type of Kuffaar that they are guilty of. Some of them are punished for being at war against Islaam and the Muslims, others fall under the category of being under treaty and are protected, whilst others are guilty of apostasy and must be punished. This has been explained in greater detail in a book that I have authored entitled, at-Tafreeq bayn al-Usool wa al-Furoo’ (The Difference between the Principles and the Branches of the Religion)[2].

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[1] Reported by al-Bukhaaree (6564) and Muslim (210).

[2]At-Tafreeq bayn al-Usool wa al-Furoo’ (The Difference between the Principles and the Branches of the Religion) (1/280)

The Denial of the Minor form of Kufr [Part 32]

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Another one of the errors of the Murji’ah is that they make disbelief of one type. They negate any existence of minor disbelief or disbelief which is not like the major form of disbelief. In short, they deny the presence of major and minor disbelief. They argue that disbelief is defined as rejection and rejection can only be one of kind.

Again, they present a notion which clearly contradicts the texts which defines some acts of disbelief as being major and others minor. This is highlighted in the Hadeeth which has been reported by al-Bukhaaree and Muslim on the authority of Ibn Ma’sood [May Allaah be Pleased with him] that the Prophet used the word Kufr to mean sin, where he said, “Insulting your brother is vile and fighting him is Kufr (i.e. a major sin)[1].”

There is also a narration on the authority of Ibn ‘Umar that the Prophet said, “Do not return to Kufr (i.e. the major sin of being disunited) after my demise, striking the necks of one another[2].”

He also said, “Two types of people have Kufr (i.e. major sins) within them; those who (1) deny their lineage and those who (2) wail over the deceased.[3]”

For this reason, a large number of the Companions have been narrated in describing the sins mentioned in these narrations as a kind of Kufr which are major sins and there exists no contradiction between this understanding and the apparent wording of the texts.

Therefore, having an aspect of Kufr does not negate total Emaan and belief of a person. The opposite is true, it is possible that a person may possess Emaan and minor Kufr simultaneously. For instance, the minor form of hypocrisy has been reported in the Hadeeth narrated by ‘Abdullah bin ‘Amr that the Prophet said, “There are four characteristics whoever has all of them is pure hypocrite and whoever has an aspect of them has an aspect of hypocrisy until they leave it.[4]”

Likewise there is also the example of minor Shirk and that it is possible that a person be a believer and possess minor Shirk.

Equally, it is not correct to interpret Kufr that appears in these narrations as being a metaphor for something else. This is because the use of a word is taken in its reality and apparent meaning and it is not permitted to change the meaning of a word to define it as a metaphor for something else except with strong supporting evidence. 

This is like the definition of the word al-Mandoob. Al-Mandoob in the Arabic language entails an obligation and the origin of commands in the Sharee’ah is that they necessitate an obligation. However, some commands may be recommended and not obligatory based on an evidence which explains its lower ranking in ruling.

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[1] Reported by al-Bukhaaree (48) and Muslim (64).

[2] Reported by al-Bukhaaree (6868) and Muslim (66).

[3] Reported by Muslim (67) on the authority of Aboo Hurayrah.

[4]  Reported by al-Bukhaaree (34) and Muslim (58).

A Murji Principle: Freedom of Choice in al-Emaan [Part 31]

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From the most shocking of notions of the Murji'ah is the idea of putting a condition on ones Emaan (i.e.saying ‘ I am a believer, In Shaa Allaah’).

On this particular issue, the Murji’ah have two views:

Some of them held it to be an obligation to place an exception on one's Emaan. It is a religious obligation upon every Muslim to say 'I am a believer, if Allaah Wills' and not affirm it with certainty, because ones state of belief depends on the situation that they die upon. The fact that we do not know our state of belief at the point of death, and this is Knowledge that only Allaah Knows and Decreed, one cannot say with certainty that they are a believer during their lives.

The second view within this sect is that it is not permitted, whatsoever, to place an exception on ones Emaan. They prohibit it because they claim that al-Emaan is static and it does not fluctuate. As a result if a person has firm belief in his heart then it becomes impermissible to say, 'I am a believer, if Allaah Wills'. Placing an exception on ones Emaan entails an element of doubt in belief and this is not acceptable (Kufr).

The reality is that both of these views are incorrect. The correct view is that it is permissible both to make and an exception or choose not to. In fact, making an exception to ones Emaan has a strong basis. By making an exception, one is negating the fact that they have the highest level of al-Emaan, and that they have completed every religious obligation and recommended deeds in order for his Emaan to be perfectly completed. This is undoubtedly a form of self-praise. A large number of scholars from the Salaf have also been quoting in making an exception to their al-Emaan, such as Ibn Mas'ood [may Allaah be Pleased with him] and others.

As for totally abandoning such an exception, then this is permissible also, because the lack of condition entails that a person has firm belief. For this reason, Allaah Narrates in the Quraan many instances that the believers affirm their Emaan with certainty without the slightest of exceptions.

Allaah, the Most High, Said about them:

“Those who say: "Our Lord! We have indeed believed” [aal-'Imraan 3:16]

And,

“"Our Lord! Verily, we have heard the call of one (Muhammad  ) calling to Faith: 'Believe in your Lord,' and we have believed” [aal-'Imraan 3: 193]

And,

“Verily! There was a party of My slaves, who used to say: "Our Lord! We believe, so forgive us” [al-Mu'minoon 23: 109]

And,

“They say: "Our Lord! We believe; so write us down among the witnesses” [al-Maa'idah 5:83]

Al-Emaan or Certainty (Yaqeen) Increases Via Taqwaa and Knowledge [Part 30]

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It is also reported in the Saheeh that 'Aaishah narrated that the Prophet [Peace and Blessings of Allaah be upon him] said, "The most god-fearing (Taqwaa)and foremost in doing good deeds from you all is I.[1]"

What this means is that one is raised in their honour and ranking because of the knowledge they possess and consequently the righteous deeds they practice, and that there is no virtue in merely possessing a lot of information (i.e. without action, knowledge is merely information). 

This is also proven by history. The nation of Moosaa took a golden-calf as an object of worship in his absence, and Allaah had Informed him of this crime. However, when he returned to his nation and saw the act of Shirk for himself, his knowledge and belief increased, and in anger, he threw the Tablets he had received from Allaah to the ground in anger (cf. 7:150).

This point was explained to us directly in a Hadeeth, in which the Prophet said, "Being informed of something is not the same as having the full perception of something. So when Allaah, the Glorified and the Exalted, Informed Moosaa about the crime that his nation had committed by taking the calf as an object of worship, Moosaa did not throw the Tablets. However, when he returned and saw what they had done with his own two eyes, he threw the Tablets to the ground.[2]"

Allaah, the Most High, Said:

“And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [Ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith.”"” [al-Baqarah 2:260]

Similarly in this example, Ibraaheem knew for certain that Allaah is Ever-Able to Resurrect the deceased, but here  he is asking Allaah in order for his Emaan and certainty in this belief to be increased.

What all of this teaches us is that certainty and al-Emaan can increase, and this particular point of reference has been explained further in a book I have authored entitled, 'Al-Qat' wa at-Thunn 'ind al-'Usooleeyeen' (Certainty and Conjecture with the Scholars of the Principles of al-Fiqh)[3].

As for the statement of some of the Murji'ah that, 'My Emaan is of the same ranking of that of Jibreel' then this false notion is refuted by the consensus of the Salaf.

Ibn Abee Mulaykah [May Allaah have Mercy on him] said, "I have met thirty Companions of the Prophet, all of them feared hypocrisy for themselves. None of them proclaimed to have the same ranking of Emaan as Jibreel or Meekaaeel.[4]"

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[1] Reported by al-Bukhaaree (20) on the authority of 'Aaishah.

[2] Reported by Ahmad (1/271) at-Tabaraanee (12451) and Ibn Hibbaan (6213) who declared it to be Saheeh.

[3] Al-Qat' wa at-Thunn 'ind al-'Usooleeyeen (1/27).

[4] Reported by al-Bukhaaree in his Saheeh in Kitaab al-Emaan, Chapter No. 36.