صريح السنة
Sareeh as-Sunnah
By
Imaam of the Mufassireen
al-Haafidh, al-Faqeeh, Al-Allaamah
Abu Ja'far Muhammad bin Jareer at-Tabaree
[d. 310 AH]
[May Allaah have Mercy on him]
لابن جرير
الطبري
[May Allaah have Mercy on him]
Explained
by
The Noble Scholar
Sa'd bin Naasir as-Shithree
[May Allaah Preserve him]
All
Praise is due for Allaah and May the Peace and Blessings of Allaah be Upon the
most noblest of Messengers, our Prophet Muhammad and upon his family, his
companions collectively.
To
proceed:
Introduction
of Shaykh Sa'd ash-Shithree
From
the things that make the Salaf noble is the fact that they all shared the same
belief, and likewise we share the same beliefs as them. There are no differences
in what we believe and what we believe, nothing has changed over the years
because we, like them, have stuck to the teachings from the Quraan and Sunnah, therefore
its teachings being universal despite of time or place.
If
we study the book Usool as-Sunnah of Imaam Ahmad or Sareeh as-Sunnah of Ibn Jareer
at-Tabaree or 'Aqeedah at-Tahaawiyyah of Imaam at-Tahaawee or the book of Ibn Zayd
al-Qayrawaanee, we will find that the they didn’t differ. Yes, they had
different Madhabs so they differed in their Fiqh, however in their 'Aqeedah,
they were united and one.
Then
you had scholars that came after them like Ibn Taymiyyah who wrote al-Waasitiyyah
and then you have the likes of Ibn al-Qayyim, Imaam adh-Dhahabee, Ibn Qudaamah
and in our times we have the like of Shaykh Ibn Baaz, Ibn 'Uthaymeen and many other
scholars like them; all of them with one 'Aqeedah, there is no differing
between them on this despite them coming in various different times and ages.
Brief
Biography of the Author
This
book was written by Imaam Abu Ja'far Muhammad bin Jareer at-Tabaree, he died
310 AH and he has authored many books. From them is his famous Tafseer al-Kabeer,
which is a major book that people haven’t stopped benefitting from up until today.
He also authored the book of Taareekh Umam wa al-Mulook which is a book of
biographies and history, Tahtheeb al-Athaar which is a book of Hadeeth and he
goes through the rulings connected to the Ahaadeeth, and there are various
other books he has wrote, the point is he is a well revered Imaam of Ahl
as-Sunnah.
Introduction
of the Author
بسم الله الرحمن الرحيم
All
Praise are due for Allaah, The One who Made the truth spread and Supported it,
the One who Destroyed falsehood and caused it to fade away. The One Who Chose
Islaam for it to be His Religion, the One Who Ordered us with it and enveloped
it around our lives, we rely on Him to Protect us as He Guaranteed that our
religion will prevail, even if the Mushrikeen detest it.
Then
He Chose a Messenger from His Creation, he was sent to call them and command
them to be upright and steadfast with what he came with. We are ordered to be
patient with the ignorance of the people and the tests that they may bring; even
if you are tested with them gathering against you or physically beating you. We
should uphold good manners with them without humiliating ourselves, we should
respect them without being defeated.
The
Command to be Patient on the Truth
The
author begins the book with Praising Allaah [The Glorified and Exalted], this
is because Allaah has favoured us with many favours. From these favours is the
fact that he has made the truth clear and strong and it can't coexist with
falsehood, in fact it destroys falsehood and He has made falsehood weak, it
can't be compared to the truth. However, the problem we face is that some
people may not be able to understand the truth and distinguish it falsehood,
perhaps the truth hasn’t reached some people. Therefore, in certain times the
truth may be unclear, however the fact remains that the truth will always be
present and it will always nullify falsehood.
Also
from the favours of Allaah [The Glorified and Exalted] is that He has protected
the religion until the Last Day, this is from the favours of Allaah [The
Glorified and Exalted]. No matter how the enemies, Iblees and his allies, try
to destroy the religion and distract the people from the truth, Allaah [The
Glorified and Exalted] has Promised to protect it and He will protect people
from going astray until the Hour is established.
Also
from the favours of Allaah [The Glorified and Exalted] is the fact that He has
chosen men in every time, from the time of the Prophet [Peace and Blessings of
Allaah be Upon him] until the Companions [May Allaah be Pleased with them all]
and the scholars that came after that them and that they will remain until the
Hour is established. There will always be scholars in every generation, so it
is impossible for a generation to come without there being scholars, as the
Prophet [Peace and Blessings of Allaah be Upon him] said;
“There will not cease to be a group from my Ummah that are
victorious and steadfast upon the truth, those who abandon them will not be
able to harm them, they will remain until the Hour is established.” [Narrated
by Saheeh Muslim (6/52-53)]
These scholars are those who have made it easy for the
people to learn and understand, they have guided people to the truth, and they
have explained the religion of Allaah [The Glorified and The Exalted]. They are
known to bring benefit for the people in their worldly and religious affairs as
they are the ones who have ability to bring about rectification. They are the
reason why goodness comes to the people. Because of their position and status,
people try to annoy them. They are the forbearers of doing good however the
creation respond to them with bad. This is what happened to Prophets [Peace be
Upon them all], so the scholars are from the best of people. They wait for the
reward from Allaah [The Glorified and The Exalted] and they don’t want anything
from the creation, they don’t want money or praise, but they want the pleasure
and reward of Allaah [The Glorified and The Exalted]. Therefore, they are
subjected to trials, tribulations, people annoying them and trying to harm
them, yet they remain focused on reward from Allaah [The Glorified and The
Exalted].
Listen to what Allah [The Glorified and The Exalted] advises
the people who are in authority, meaning the scholars
"Therefore be patient (O Muhammad) as did the Messengers of
strong will and be in no haste about them (disbelievers)…."
[Ahqaaf 46:35]
Or think you that you will enter Paradise without such
(trials) as came to those who passed away before you? They were afflicted with
severe poverty and ailments and were so shaken that even the Messenger and
those who believed along with him said, "When (will come) the Help of
Allah?" Yes! Certainly, the Help of Allah is near!
[Baqarah 2:214]
Likewise,
if we study the Seerah of The Prophet [Peace and Blessings of Allaah be Upon
him], whilst in Makkah he faced many acts of violence against him. There wasn’t
a form torture except that they used it, they fought him, they beat him, pelted
him with stones, they swore at him, they boycotted him and they even tried to
kill him. They wouldn’t set a dialogue with him, they cancelled all trade and transactions
with him and by extension they put the Muslims in the most difficult place and
this is the description of the majority of the time of the Prophet [Peace and
Blessings of Allaah be Upon him] whilst he was in Makkah.
Whilst
he was in Madeenah the battle of Ahzaab occurred. Look at the Ayaat describing
the situation of the Prophet [Peace and Blessings of Allaah be Upon him] and
the believers;
"O you
who believe! Remember Allah's Favour to you, when there came against you hosts,
and We sent against them a wind and forces that you saw not [i.e. troops of
angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever
All-Seer of what you do.
10. When
they came upon you from above you and from below you, and when the eyes grew
wild and the hearts reached to the throats, and you were harbouring doubts
about Allah."
The
Quraysh were facing the Muslims from in front of them, meaning from the
direction of Makkah and the tribe of Ghatafaan and Banu Quraythah were from
below them, meaning behind them.
Whilst
surrounded, some started worrying about their situation and others harboured
doubts Islaam. They were in a extremely difficult situation, they were being
starved, the severity of winter was bitterly cold, the enemies had surrounded
them so fear had spread and on top of this they thought Islaam was about to be
finished.
"There, the believers were tried and shaken with a mighty
shaking.
12. And
when the hypocrites and those in whose hearts is a disease (of doubts) said:
"Allah and His Messenger promised us nothing but delusions!""
[Ahzaab 33: 9-12]
Referring
to the Munaafiqeen from the Muslim camp; they doubted the promise of Allah [The
Glorified and The Exalted]. They questioned; how can we be saved in this
situation? We are starved, we are surrounded, we are freezing etc. However, the
believers remained firm and they affirmed belief in Islaam and that help would
come, thus they say the promise come true.
"And when the
believers saw Al-Ahzab (the Confederates), they said: "This is what Allah and
His Messenger (Muhammad) had promised us, and Allah and His Messenger
(Muhammad) had spoken the truth, and it only added to their faith and to their
submissiveness (to Allah)."
[Ahzaab 33:22]
A
person may say, 'Why did the Prophets get tested? Why do the scholars get
tested? Those Companions [May Allaah be Pleased with them all] were strong on
their religion so why were they tested? Why wasn’t the religion and their
worldly affairs made easy for them? Why weren’t they given the riches of the
world? Isn’t Allaah the One Who controls the universe so he can give the believers
as He Pleases?
The
answer to these doubts are simple; Allaah [The Glorified and The Exalted]
intends for the ones who stick the religion to be sincere in their intentions
to work for the Hereafter, so your hearts will be connected to the real world,
the real world of the hereafter, they need to be sincere. Trials and
tribulations will come to them in their worldly lives so if their hearts were
connected to the worldly life and the riches of the worldly life was opened and
made easy for them, then they would become insincere, they would do deeds only
for the sake of worldly benefit. If this was the case, all those who become
Muslim would do it for worldly benefit because they would receive anything they
wished from the worldly life. So if people come into the religion and he
believes in the Hereafter, then he will work towards it and not for the sake of
the worldly life. He will know that there will be problems in his worldly life
and not everything will be made easy, however he will be encouraged to be
patient upon these trials and tests.
Therefore,
being tested makes on sincere as he intends for the reward from Allaah and the
pleasure of Allaah [The Glorified and The Exalted]. When the person's intent is
to seek the pleasure of Allaah [The Glorified and The Exalted] he doesn’t care
about the worldly life. He doesn’t concern himself with whether he gets wealth
from the worldly or not. Rather, he tries to gain the highest place in Jannah,
working for the Hereafter.
The
second thing answer to these doubts is that if the religion of Islaam called
people to the worldly life then the people would enter the religion for the
sake of the worldly life, as soon as any difficulty or trials afflict them,
they would leave. Those who believe in Allaah and the Last Day, then they
strive for the Hereafter because this is their objective, so if they are tested
in the world then they will be patient on the trials and tribulations they are
afflicted with.
A
third way to answer these doubts; Allaah [The Glorified and The Exalted]
intends for us to be expiated, if we have any defaults even though Allaah [The
Glorified and The Exalted] has given us many favours, we are unable to thank
him properly. So by the means of trials and tribulations we are able to raise
our status by having patient. He [The Glorified and The Exalted] raises us by
our patience by rewarding us and giving us a high status in the Hereafter.
Therefore, trials and tribulations help purify and rectify our affairs as it
expiates our mistakes.
"when a catastrophe befalls them because of what their
hands have sent forth"
[Nisaa 4:62]
"Whatever of
good reaches you, is from Allah, but whatever of evil befalls you, is from
yourself"
[Nisaa 4:79]
Allaah
[The Glorified and The Exalted] has promised the believers that their end
result will be good. No matters what evil befalls you in the worldly life,
Allaah [The Glorified and The Exalted] will replace it with something better in
the Hereafter. If you don't receive something that you asked for, such as you didn’t
get money or a high position or anything else you may desire, Allaah[The
Glorified and The Exalted] promises that he will replace it with something
better. So He has given you faith and certainty, He has assisted you in your
affairs and He made you established and upright on the religion. If He Blessed
you with so much, then it is even more conceivable that He will replace the
worldly life for you in the Hereafter.
"…and the (blessed) end is for those with Taqwa"
[A'raaf 7:128]
What
Allaah [The Glorified and The Exalted] has prepared in the Hereafter is far
better and greater than what the people are given in the world. The Prophet
[Peace and Blessings of Allaah be Upon him] said, "A whip of one of you in
the Jannah is better than the world and all it contains." [Musannaf Ibn
Abee Shaybah (33332)] Therefore, something so small and trivial that the people
of Jannah are given will be fifty times greater than what the most honourable
and wealthiest King of the world is given.
Therefore,
make yourself prepared to be tried and be patient when it comes. The Prophet
[Peace and Blessings of Allaah be Upon him] said, "The most tested of the
people are the Prophets then those who are like them and those who are like
them." [At-Tirmidhee (2398)]
Imaam
at-Tabaree spoke upon the scholars of the Shari'ah, they are the ones who have knowledge.
So what are their characteristics? They are firm in their religion and
knowledge, they don’t memorise statements or author books except that they know
the rulings of Allaah [The Glorified and The Exalted] in the issues they are
discussing. They are able to get the correct opinion give Fataawa and teach the
people, distinguishing from truth and false statements.
The
second characteristic of the scholars is that they are able to draw a balance
between the wants and desires of the people and what Allaah [The Glorified and
The Exalted] has commanded. Based on this, they don’t disseminate knowledge
according to desires and the wants of the people, rather they give importance
to what Allaah [The Glorified and The Exalted] wants and has commanded,
therefore he is sincere in giving the people what is good for them and bringing
about betterment for them.
The
scholars are those who don’t follow their desires, they are those who are firm
in following the Kitaab and the Sunnah and they want this for the people too.
"And if you
obey most of those on earth, they will mislead you far away from Allah's Path."
[An'aam 6:116]
The
scholars are those who when they speak, they speak only to Please Allaah [The
Glorified and The Exalted]. They know what Allaah [The Glorified and The
Exalted] wants and has orders. They don’t seek to please the rulers and the
kingsbut they seek to fulfill the commandments of Allaah [The Glorified and The
Exalted] alone. They don’t give importance to rules and regulations that comes
from the opinions and desries of man, rather they give importance to what Allaah
[The Glorified and The Exalted] has commanded. Even if the people were against
them and speak about them and the rulers were against them and even if close
family members were against them, they would still be focused on attaining the
Pleasure of Allaah. Pleasing Allaah [The Glorified and The Exalted] is their
objective and not giving the pleasure of the creation precedence over that.
Another
characteristic is that they have the best of conduct and manners. They deal
with the people in the best of ways and with the best of manners. They behave
and act in the best of conduct and they are not mannered with those who are
good to them alone, rather they are mannered with all people even those who don’t
like them and are against them.
From
their characteristics is that they are responsible for taking the false notions
and bad understand out of the minds of the people. They guide the creation to
what is better to and they are able to see the end result and predict ahead.
Because of their wisdom, they don’t always act on the immediate future or what they
see below their feet, rather they have foresight.
"…if only they
had referred it to the Messenger or to those charged with authority among them,
the proper investigators would have understood it from them (directly)."
[Nisaa 4:83]
These
scholars are a light on earth. Yes, a light on earth because Allaah [The Glorified
and The Exalted] has made them lamps for the people. They guide them in depths
darkness of trials and tribulation, when people can't tell what is right from wrong
and they have no knowledge of what is coming and going, the scholars are the
ones who are able to expand and explain the affairs to the people. People are usually
overcome with opinions and their intellects are often affected, however the
scholars are those who help people to see a right.
Therefore
they are the best of the people, they are from the best of creation as they
guide to the way of truth and they are the only ones who have the truth with
them. They more, than anyone, receive harm from people. People always talk
about them and they are constantly in the scope of criticism.
I
ask Allaah to give them the best of reward and that He Multiplies this for them
and that He Raises them in world and Hereafter so that people know their status.
Following
the Quraan
The
Noble Quraan is the way to success. This is the way for you to gain the Pleasure
of your Lord. This is the cause for you to enter Jannah. It is a guide to those
who take it as a yardstick and implement it in his actions. Why is this? It
says in Surah al-Faatihah;
"Guide us to the Straight Way."
[Faatihah 1:6]
This
straight path is the Quraan. The whole of the Qurana is gathered in this one
ayah. Also, the first Aayah in Surah al-Baqarah;
"This is the Book (the Qur'an), whereof there is no doubt,
a guidance to those who are Al-Muttaqun [the pious and righteous persons who
fear Allah much (abstain from all kinds of sins and evil deeds which He has
forbidden) and love Allah much (perform all kinds of good deeds which He has
ordained)]."
[al-Baqarah
2:2]
There
is no doubt in it. It is guidance to those who have Taqwaa. It protects you
from being misguided and helps you reach the truth and goodness, therefore by
it you will know the path of Allaah [The Glorified and The Exalted].
This
Quraan is the speech of Allaah [The Glorified and The Exalted], the Lord of the
Aalameen, then The One Created you, provides for you, He doesn't stop giving
you from His Favours, The One Who Will Gather you and soon you will stand in front
of him and He is The One Who Will Account you in front of Him, whether it be something
big or small.
"And if anyone
of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness
of Allah) seeks your protection then grant him protection, so that he may hear
the Word of Allah (the Qur'an)"
[Tawbah 9:6]
So
the wording that has been used is the Word of Allaah. This is clear evidence
that this book, even if someone is reading it and you can hear that person's
recitation, is still from the Speech of the Lord, The One with Honour and
Majesty.
We
affirm that Allaah [The Glorified and The Exalted] talks because the one who
talks is better than one who doesn’t talk. Those who try to deny that Allaah
[The Glorified and The Exalted] doesn’t speak argue that affirming speech for
Allaah is liken and comparing Allaah [The Glorified and The Exalted] to the
creation. However in response we say; in fact by denying speech as an Attribute
of Allaah [The Glorified and The Exalted], you are likening Allaah [The
Glorified and The Exalted] to the creation by likening Him to beings that can't
talk and this is much worse. Allaah [The Glorified and The Exalted] far better
than the one who is unable to talkm in fact Allaah [The Glorified and The
Exalted] affirms speech and talking as an Attribute to Himself;
"Do you (faithful believers) covet that they will
believe in your religion inspite of the fact that a party of them (Jewish
rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to
change it knowingly after they understood it?"
[al-Baqarah 2:75]
And
He, the Most High, says;
"And Allah
said (O mankind!): "Take not ilahain (two gods in worship, etc.)."
[an-Nahl 16:51]
The
talking and speech mentioned in the texts are taken in reality and cannot be
described as being a metaphor.
If
you read an Aayah from the Quraan, does this mean you have heard the Word of
Allaah or is the recitation from my own voice and my own speech?
Lets
answer this with an example, if someone who is reciting poetry that has been
written by someone, let's say Zayd wrote this poetry, if I recite this poetry, is
this poetry from me or from Zayd?
The
same applies with the Quraan. Allaah [The Glorified and The Exalted] says:
"And if anyone
of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness
of Allah) seeks your protection then grant him protection, so that he may hear
the Word of Allah (the Qur'an)"
[Tawbah 9:6]
So
if I read the Quraan and you are listening to me then you are listening to the
Words of Allaah, you hear it from me but it is still the Words of Allaah.
Whatever
is written in the Mushaf, is this also the Words of Allaah?
The
answer; yes it is the Words of Allaah. Okay, I have a Mushaf here and another Mushaf,
which one is the Words of Allaah? Say I have a Mushaf in Britain and the Mushaf
in Makkah, are they both Words of Allaah? Are there any Words of Allaah that
which is different to other Words of Allaah that may be placed elsewhere?
Meaning does the Quran differ? I have memorized a Surah from the Quraan by
heart, do the Words of Allaah that is in the Mushaf and that which is my heart
differ?
The
answer to all of this is that all of it is the Words of Allaah.
Therefore,
this is actually and in its realty the Words of Allaah and it's not a methphor
or a nickname or a representation for something else, in its essence and its
reality it is the Words of Allaah.
So,
if you know this is the Word of your Lord, the One Created you so, how can you
take the words of the creation and the words and statements of the people and
their views and opinions instead of the Word of Allaah, and believe it to be a
greater guidance? How can we leave that which will guide us to the complete
guidance? Why do we turn away?
This
speech of Allaah [The Glorified and The Exalted], so does this Word of Allaah
[The Glorified and The Exalted] was only at the time when it was revealed? Was
it the Words of Allaah before He Created creation in eternity and that He
didn’t speak again? Does it mean that Allaah [The Glorified and The Exalted] speaks
when he wishes?
Allaah,
the Most High, says;
"He says to it, 'Be!'"
[Yaaseen 36:82]
Look
at what Allaah [The Glorified and The Exalted] says to it, when He Wants a
thing, He Says to it, 'Be!'
Therefore
Allaah [The Glorified and The Exalted] when He Wants to talk, He Talks and it's
not that He Spoke once in eternity and he can't talk again.
Another
question, are the Words of Allaah created?
The
answer is that the Speech and the Words of Allaah are Attributes from
Attributes of Allaah. Therefore, we can't say that His Words are created
because the Names and Attributes of Allaah are not created.
Many
from the pious Salaf held the view that the Quraan are the Words of Allaah,
they stated that it began from Him and it will return to Him.
So
we ask, how did it begin from Him? Meaning He Spoke it in reality, so how will
it return to Him? How does the Quraan go back to Allaah?
The
answer; when the people leave acting on the Quraan then Allaah [The Glorified
and The Exalted] will lift the Quraan and it will return back to Him.
So
this is a caution for us to leave acting on the Quraan and being preoccupied
with other things. The Quraan may be lifted from all people or it may even be
lifted from a group of people, it may also be the case that it is lifted from
some people and Shaytaan is replaced with it. He may come to beautify his ideas
and thoughts in its place and beautify the fact that you are missing it and are
deprived without it.
Seeing
Allaah [The Glorified and The Exalted]
It
used to be a constant Dua'a of the Prophet [Peace and Blessings of Allaah] be
Upon him to say;
وَأَسْأَلُكَ لَذَّةَ النَّظَرِ
إِلَى وَجْهِكَ ، وَالشَّوْقَ إِلَى لِقَائِكَ ، فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ ،
وَلَا فِتْنَةٍ مُضِلَّةٍ
"Oh Allaah! I ask to feel the pleasure of seeing Your Face,
to be eager to meet You, without there being any harm upon me or any cause of
tribulation that will misguide me…"
[Narrated Musnad Imaam Ahmad (30/265) Nasaai in Sunan (1305);
Classified Saheeh by al-Albaanee]
Concerning the seeing of Allaah [The Glorified and The Exalted]
then it is established in Saheeh Muslim (271) that the Prophet [Peace and
Blessings of Allaah be Upon him] said,
"Allaah will allow the People of Jannah to look at His Face
and this will be the highest level in Jannah."
A person may ask; what is the benefit of all this?
We affirm seeing the Face of Allaah because The Prophet [Peace and
Blessings of Allaah be Upon him] told us about it so we must believe in it.
Also, Allaah, the Most High, says in the Quraan;
"Some
faces that Day shall be Nadirah (shining and radiant). Looking at their
Lord (Allah)"
[Qiyaamah
75:22-23]
Also, when Allaah [The Glorified and The Exalted] mentions in Surah
al-Mutaffifeen that there will be two types of people, those who are Fujjaar
[evil-doers] and those who are Abraar [good-doers], when talking about the
Fujjaar, He, the Most High, says;
"Nay! Surely, they (evil-doers) will be veiled from seeing
their Lord that Day"
[al-Mutaffifeen 83:15]
Meaning; that the Abraar will not be prevented from seeing Allaah
[The Glorified and The Exalted]. Some say that our eyes can't perceive Allaah
[The Glorified and The Exalted], as He says;
"No vision can grasp Him, but His Grasp is over all vision"
[An'aam 6:103]
So how can you say we will see Allaah [The Glorified and The
Exalted]?
The answer is that Allaah [The Glorified and The Exalted] doesn’t
deny seeing Him in this Aayah but He denies that we are able to perceive him
with our eyes. So seeing is to see something in all is aspects, therefore the
negation in this Aayah is for perceiving Allaah [The Glorified and The Exalted]
in His totality. So the meaning of the Aayah is that we are not able to
perceive everything in its totality but Allaah [The Glorified and The Exalted] is
able to perceive everything from all is aspects, as He is the All-Seeing.
Qadr Allaah
Whilst giving Da'wah, you will hear people saying Allaah [The
Glorified and The Exalted] has ordered you to do certain things and prohibited
you from certain things. So the person may take this and argue that Allaah [The
Glorified and The Exalted] has stopped me from disobeying Him, meaning some are
compelled to obey and others compelled to disobey.
We say Fear Allaah! Don’t make excuses and try to give justification
for you to do your Zinaa, saying that Allaah could have stopped you from
disobeying you if He Willed. Allaah is Able to Do all things but we are not
allowed to use this fact to justify our sins.
This is proof that was said to The Prophet by the Mushrikeen of
Makkah;
"Those who
took partners (in worship) with Allah will say: 'If Allah had willed, we would
not have taken partners (in worship) with Him, nor would our fathers, and we
would not have forbidden anything (against His Will).'"
[An'aam 6:148]
So these people say to us; 'Allaah Knows that we will sin and do
this Haraam action and He has even Pre-Decreed it, He Willed it, He Wrote it
against us in Lawh al-Mahfoodh, He Created our actions, so how can we be
stopped from sinning?
They ask us this and we say; if I was to hit your face, severely
damaging it, would you blame me? You can't blame me. You must blame Allaah, Allaah
created this action of me beating you. Why do you blame me for using Qadr as a
proof when you sin and you justify it for yourself, but then how can you blame
me for using Qadr as a proof? Is it because it is against you?
We say; it is correct that Allaah [The Glorified and The Exalted] created
these actions but the creation have their own free will, so we all have choices.
We have free will and this free will that you have is in accordance with what Allaah
[The Glorified and The Exalted] Wills. Because of this free will, you have a
choice, you have you have acted and done this deed, therefore you will be accounted
for it in front of Allaah [The Glorified and The Exalted] on the Day of Judgment.
All your actions have two aspects to them;
Firstly, they are from your free will and they are from your own
actions.
Secondly, Allaah [The Glorified and The Exalted] has Pre-Decreed it
and He Created and Allowed you to do it so it isn’t all Allaah alone, rather Allaah
created but it's your choice and your actions. It's your action and Allaah's
creation; it's not your creation and Allaah's action!
These actions and sins are created by Allaah and He allows them to
occur but this doesn’t necessitate that Allaah is Pleased with them or Loves
them or Wants them to happen. He Creates things and Allows things to happen for
a greater good but it doesn’t mean that He Loves or is Pleased with the thing
that happens.
A person may say: how can you combine two things at once? How can
we say that Allaah Willed something and at the same time He Created the action,
yet I still have my own free will and I can do what I want?
We say; there's no objection and Allaah [The Glorified and The
Exalted] is Able to Do this and this is part of the Qadr of Allaah.
[Takweer 81:29]
So this proves that the free will of the creation must be in
accordance with the Will of Allaah, for the action to come in to practice,
Allaah [The Glorified and The Exalted] must allow it to happen.
Some people may say; how can Allaah [The Glorified and The
Exalted] Create and Will that which he doesn't Love and Want?
We say this question is a mistake. You can do something but He may
not want you to do it, however may want to do something that you dislike but
you intention is the end result.
Is there anyone who wants to spend a million pound in one go? But
if you need to, such as buying a house or to built, then you will spend it so
that you may reap the profits that will come about after spending this one million
pounds.
For example, let's take Iblees, everyone knows that he is a sworn
enemy to humans, he has extreme enmity and there is not a single person except
that he has played with him. He is responsible for taking people away from the
religion of Allaah but the benefits and fruits of what Ibless are greater than
the evil he is doing. For example, many people repent to Allaah [The Glorified
and The Exalted] and repentance is beloved to Him. Likewise if one is being
attacked by a Jinn, he turns himself to Allaah and remembers Him so that the
pain and affliction can be relieved. Also, it can also be a form of Dawah for
the person who is possessed by Shaytaan, they can do Adhkaar and see the effects
of it and they will then get closer to Allaah [The Glorified and The Exalted].
Also, the people who do Ruqya on those people who are possessed, they will be
rewarded for this affliction as well.
Therefore, all these sins that a person may do are from the actions
of the slave and the creation of Allaah [The Glorified and The Exalted]. Many
benefits can come from them such as repentance, regret in disobeying Allaah, turning
to Allaah after neglecting Him, Da'wah to other people, until the end of all
the benefits and favours that we may get from one single act that we may think
is bad.
Many groups have deviated and have gone astray and have made mistakes
on this issue of al-Qadr. If you can comprehend the above in such a simple
terms then you should thank Allaah [The Glorified and The Exalted]. Some people
have researched this issue for tens and tens of years and ended up with no
benefit, they have ultimately ended up with the wrong 'Aqeedah thus not able to
comprehend the issue and remain in a state of misguidance.
The Companions [May Allaah be Pleased with them all]
Who are the companions?
"Muhammad (
) is the Messenger of Allah, and those who
are with him are severe against disbelievers, and merciful among themselves.
You see them bowing and falling down prostrate (in prayer), seeking Bounty from
Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on
their faces (foreheads) from the traces of (their) prostration (during
prayers)."
[Fath 48:29]
Who are the companions?
"And the first to embrace Islam of the Muhajirun (those
who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of
Al-Madinah who helped and gave aid to the Muhajirun) and also those who
followed them exactly (in Faith). Allah is well-pleased with them as they are
well-pleased with Him. He has prepared for them Gardens under which rivers flow
(Paradise), to dwell therein forever. That is the supreme success."
[Tawbah 9:100]
Who are the companions?
"Indeed, Allah was pleased with the believers when they
gave their Bai'a (pledge) to you (O Muhammad
) under the tree, He knew what was in their
hearts, and He sent down As-Sakinah (calmness and tranquillity) upon
them, and He rewarded them with a near victory,"
[Fath 48:18]
Who are the companions?
How is it possible for a person to have bad companions and you
yourself are not bad? Is it possible for Allaah [The Glorified and The Exalted]
to let The Prophet have bad companions? If you had bad companions and then you
will be criticised yourself. We don’t allow our children to have bad
companions. So is it possible for The Prophet [Peace and Blessings of Allaah be
Upon him] to have evil companions?
Then how can you say that The Companions [May Allaah be Pleased
with them all] of the Prophet are evil companions? How can we say that they are
the enemies of the religion? That they are Jibt and Taghoot (cf. 4:51)? It's
not possible to say this. Those who The Prophet [Peace and Blessings of Allaah
be Upon him] praised and stated will be in Jannah. He said that even if one you
were to spend a mountain like Mount Uhud in gold, you won't be like a Mudd of
them [Mudd is like two handfuls] and uhud is a major mountain in Madeenah. How
big is it? How high is it? 60, 70 meters? How wide is it? 3km?
The comparison in measurements between a handful and a huge
mountain are not appropriate, yet you will not be like them even if you spent
this much!
The
Prophet [Peace and Blessings of Allaah be Upon him] said, “Do not revile my
companions, for by the One in Whose hand is my soul, if one of you were to
spend the equivalent of Uhud in gold, it would not amount to a mudd of one of
them, or half of that.” [Narrated by al-Bukhaari (3673) and Muslim
(2540)]
Ask yourself, would any of you be pleased with having evil
companions? If not, then how can we say this about the Prophet?
The Belief that Emaan Increases and Decreases
Emaan goes up and down, it's not static.
"And whenever there comes down a Surah (chapter from
the Qur'an), some of them (hypocrites) say: "Which of you has had his
Faith increased by it?" As for those who believe, it has increased their
Faith, and they rejoice."
[at-Tawbah 9:124]
By the same token, if there is a Kaafir but there is a person who
has a more severe Kufr than him, then we say that Kufr is of levels;
"Verily, those who disbelieved after their Belief and then
went on increasing in their disbelief…"
[Aal-Imraan 3:90]
"The
postponing (of a Sacred Month) is indeed an addition to disbelief…"
[at-Tawbah 9:37]
This man he doesn’t believe, he don’t pray, he doesn’t do Dhikr,
he doesn’t believe in The Prophet but he has manners and he doesn’t oppress
anyone, he gives the rights of the people and he is someone you can trust. This
man is a Kaafir, but there is someone who is worse than him. A man who doesn’t
uphold the rights of the people and he oppresses them, he forbids people from
obeying Allaah and prevents them from the Masjid, he cheats people in trade;
this is worse Kufr than the other man, so not all of the Kuffar are equal in
their level of Kufr.
"…an addition
to disbelief …"
[at-Tawbah 9:37]
This is evidence that actions are included with what we call Eemaan.
If Eemaan increases and decreases then this means it has an effect on your
deeds. If you do good deeds then your Eemaan will become stronger but if one
decreases in the good deeds he used to do, then likewise his Eemaan will
decrease.
A person may say: but Allaah draws a distinction between believing
an doing good deeds in the Quraan, so they must be separate, like in Surah
al-'Asr;
Al-'Asr 103:1-3]
We say; no, rather they are connected. If we complete the Surah we
will come to the correct understanding, Allaah, the Most High, says:
"…and
recommend one another to patience (for the sufferings, harms, and injuries
which one may encounter in Allah's Cause during preaching His religion of
Islamic Monotheism or Jihad, etc.)."
[Al-'Asr 103: 3]
Isn’t following and upholding the truth a righteous deed? Isn’t
instilling patience a righteous deed? Isn't following and upholding the truth
and forbearing patience in this Surah connected, which are both part of righteous
deeds? Therefore, we say all of them are connected to Eemaan. Righteous deeds
are a part of Eemaan and following the truth and inciting patience are examples
of this.
So the questioner's example is not correct, rather this is
something that we can prove wrong from the Arabic language alone. In the Arabic
language we will find that sometimes a thing can be mentioned in it's
generality and then this may be preceded with specific examples that come
after, thus all of them being connected.
For example, a person may say, 'I built the Masjid and the pulpit.'
The pulpit is part of the Masjid so both are connected.
The
Prophet [Peace and Blessings of Allaah be Upon him] said, "Faith has
seventy-odd branches, the highest of which is saying Laa ilaaha ill-Allaah
(there is go god except Allaah) and the least of which is removing a harmful
thing from the road.” [Narrated by al-Bukhaari
(9) and Muslim (35)]
In this hadeeth we see that that the highest level of Eeman is a
statement and the lowest level of Eemaan is an action.
The
Prophet [Peace and Blessings of Allaah be Upon him] said, “Faith has seventy-odd branches, and haya’
is one of the branches of faith.” [Narrated by al-Bukhaari (9)
and Muslim (37)]
This hadeeth shows that the tongue, the limbs and the heart are
all connected and are included in what is defined as Eeman.
Is it possible for a person to call himself a believer but he
doesn’t do any deeds? In the same light, is it possible for one to call himself
a believer but he doesn’t say anything or have any belief in his heart but may
do righteous deeds, will this be accepted?
We say; Allaah [The Glorified and The Exalted] commanded us to be
righteous and kind to the believers but if one murders another and say 'but I
am a believer' would we accept this from him?
Allaah [The Glorified and The Exalted] commanded us to do the
pillars of Islaam but if someone doesn’t do it, can we say he is a Muslim? Allaah
[The Glorified and The Exalted] commands us with the statement of the Shahaadah
but if he doesn’t pronounced it can we say he has Eemaan?
"Say (O Muhammad
): "Obey Allah and the Messenger
(Muhammad)." But if they turn away, then Allah
does not like the disbelievers."
[Aal-Imraan 3:32]
If one recites:
"In the Name of Allah, the Most Beneficent, the Most
Merciful"
[Al-Faatihah 1:1]
Is this my speech? Is this my action of recitation created? Or is
it still from the Words of Allaah? Is the Mushaf created? If you say it is
created then you have made mistake if you say not created then you have made a
mistake.
The Mushaf has two aspects; if you say the ink and paper is
created then this is correct but the Mushaf and what it is written on it then
this is uncreated. So we are not allowed to say the Mushaf is created as it has
more than one aspect to it.
Likewise the recitation of the Quraan, is my recitation of the Quraan
is created? What I am reciting is not created so we can’t say my recitation of
the Quraan is created or uncreated as it has two aspects.
Thus we can’t say either of these; created or uncreated. Before we
say anything we need to differentiate because it is not a straight forward
matter because it has two aspects. Therefore, if you say it is created or
uncreated then you are making a mistake.
For example, if we have a person called ‘Aqeel, is his body called
‘Aqeel or his name ‘Aqeel? This was discussed by scholars but this issue has no
benefit however the scholars have talked about it for many years. Is the name
of ar-Rahmaan part of Allah or is it a different aspect altogether. There is no
benefit in this. But we can say that the name of something can have four
aspects;
1- A name can be the literal name of something otherwise known as
Wujood ad-Dhaat
2- A name can also be the spoken use of the word, this is called
Wujood al-Khaariji
3- A name can also be an image of something in your mind, this is
called Wujood ath-Thihin
4- Or the name can refer to something that is written otherwise
called Wujood al-Kitaabah.
An example of these four can be found in the word, ‘pen’:
A pen can sometimes refer to the noun, the physical pen itself. It
can sometimes be a word that is pronounced and there is no physical pen
present. Sometimes the word pen can refer to a picture in your pen and
sometimes the word pen can be referred to the verb of writing.
These are all different ways we can name something and they are
all completely separate, therefore one word can be used in four very different ways,
however going into all of this has no real benefit as it’s all from the
theories of those who dwelled into philosophy.
This is the end and I ask Allaah to give us from the good of world
and the Hereafter, to make us of those who are guided and guide others.
May the Peace and Blessings of Allaah be Upon His Messenger.
