حكم تارك األعمال. Ruling on the one who leaves of all actions of the limbs. Compiled by: Musa Millington

Transcription

1 حكم تارك األعمال Ruling on the one who leaves of all actions of the limbs. Compiled by: Musa Millington

2 بسم هللا الرحمن الرحيم الحمد هلل رب العالمين و العاقبة للمتقين و ال عدوان إال على الظالمين و أصلي و أسلم على عبده و رسوله محمد و على اله و صحبه و سلم تسليما كثيرا أما بعد The issue of Imaan is from the major issues of Aqeedah wherein the Muslim Ummah has been severely divided upon for centuries after the death of the Companions هللا عنهم).(رضي It is known that the Khawarij did not rebel and the Murjiah did not deviate except because of their severe misunderstanding of this issue firstly and secondly due to them not returning their misunderstanding to the major scholars of this religion. 1 Recently, there have been articles which have been published many regarding the issue of Imaan specifically referring to the issue of classifying people into Muslims, Kuffar (disbelievers), Mu min (believer), Faasiq (sinner) etc. However, in these publications the author, Amjad Rafeeq has faltered in two matters: 1. The issue of making actions a condition of completeness of Imaan. And this has been refuted beforehand using the speech of Shaikh Saalih Al Fawzaan, Shaikh Saalih As Suhaimi, Shaikh Muhammad Baazmool, Shaikh Rabee and others The topic of this research which surrounds the issue regarding the one who leaves off all actions in totality. Regarding this, I have divided this treatise into 6 sections: 1. Definition of Imaan according to Ahlus Sunnah. 2. What is Irjaa and who are the Murji ah? 3. Clarification of the statement: The one who leaves off all actions is a believer who is deficient in Imaan. 4. Consensus of the scholars regarding the Kufr (disbelief) of the one who leaves off all actions. This is in four sections: 1 Allah ta ala said: Ask the people of knowledge if you don t know. 2 See: clarification1.pdf &

3 Verses of the Qur an (صلى هللا عليه و سلم) Statements of the Prophet The statements of the scholars Clarification of the Prophetic statement: And there will be those who enter Jannah who didn t do any good. 5. Conclusion and Advice. I ask Allah to make this effort sincere and for it to be a light for those who read it and spread it. Musa Millington.

4 Definition of Imaan according to Ahlus Sunnah Imaan according to the language is the adverb from the root (امن) which means to be certain or to affirm. Hence this affirmation is not only restricted to the heart but rather affirmation is also general to the tongue as well as the limbs. The scholars of Ahlus Sunnah Wal Jama'ah have defined Imaan as being: Belief in the heart, statements of the tongue and actions of the limbs. Therefore my dear readers the scholars of Islaam have mentioned that Imaan has pillars which hold up its edifice. As Prayer, Fasting, Hajj, Zakaat etc has pillars wherein if one of the pillars were absent it would render the action null and void, Imaan consists of three pillars wherein if one of these pillars were absent completely then Imaaan itself would be absent. 3 And to re-iterate they are summarized as follows: 1. Belief in the heart: Such as belief in Allah, his angels, his books, his Prophets, the Day of Judgment and predestination. 2. Statements of the tongue: Such as the remembrance of Allah, reading the Qur'an, saying La ilaha ill Allah. 3. Actions of the limbs: Such as Salaat (prayer), Hajj (the pilgrimage) etc. 4. That Imaan increases with acts of obedience and decreases with acts of disobedience One thing worthy of note is that the most common phrase that the Salaf Us Saalih used when defining Imaan was the phrase: Imaan is statements and actions. This saying of the Salaf has been clarified by many illustrious scholars. Shaikh Ul Islaam Ibn Taymeeyah said regarding it: And the meaning here is that whoever says from the Salaf that Imaan consists of statements and actions he means the statements of the heart and the tongue and the actions of the heart and the limbs... (Al Ghamidi: 18) He (Shaikh Ul Islaam) also said: And from the principles of Ahlus Sunnah Wal Jama ah is that the religion and Imaan are statements and actions, statements of the heart and the tongue and actions of the heart tongue and limbs. 3 More of that to come in the research

5 Shaikh Saalih Al Fawzaan said regarding the final sentence: This is the definition of Imaan according to Ahlus Sunnah Wal Jama ah, that it is statements and actions. Therefore the statements are of two types; statements of the heart and this is belief, and statements of the tongue and this is speaking with the word of Islaam. Additionally, actions are of two types, actions of the heart and they are intentions and sincerity and actions of the limbs like prayer, Hajj and Jihaad. (Al Fawzaan: 171) Imaam Al Hakami said in his book 200 questions on 'Aqeedah: Question 36: What is Imaan? Answer: Imaan consists of statements and actions, statements of the heart and the tongue and actions of the heart the tongue and the limbs. It increases with obedience and decreases in disobedience and its people differ (in station) regarding it. (Al Hakami: 25) However in some cases one finds that the Salaf Us Saalih mentioned more than Imaan being statement and actions. Shaikh Ul Islaam explains this further saying: And whoever said Imaan is belief his opinion is that the word (statement) would not be understood by it except that which emanates from the tongue or feared such therefore (such people) added belief of the heard. And whoever said that Imaan consists of statements, actions and intentions it is because belief and sayings of the tongue comes under statements. As for actions, intention may not be understood automatically when stating it therefore they mentioned that. And whoever increased upon that following the Sunnah it is because all this is not loved by Allah except by following the Sunnah... (Al Ghamidi 18) As for the fourth issue, regarding the rise and fall of Imaan, both the Khawarij and the Murji'ah believe that everyone's Imaan is on one level. However, the difference between them occurs regarding the issue of the one who does major sin. According to the Khawarij such a person becomes a disbeliever whose honour, wealth and blood becomes Halaal (lawful). As for the Murji'ah they believe that the sinner is a believer who has complete Imaan meaning that the

6 sinner who steals, commits adultery etc has the same level of Imaan as the one who stays away from such acts of disobedience. 4 Therefore, whoever maintains this belief in these four matters i.e that the pillars of Imaan are belief, statements and actions and that Imaan increases with obedience and decreases with disobedience he has distanced himself from the belief of the Murji'ah. However those who believe that actions are not a pillar of Imaan he has fallen into 'Irjaa. Dear brothers and sisters, it is a must that we understand this issue of Imaan according to how the Salaf understood it. And in order to not fall into mistakes it is a must to use their expressions and confine ourselves to what they confined themselves to because when they spoke, they spoke with knowledge and when they remained silent they remained silent upon knowledge and what was sufficient for them in the first centuries of Islaam is sufficient for us in the 15th century after the Hijrah. 4 This is although the Murji ah Al Fuqaha believe that the sinner deserves punishment and is blamed for his sin. And they also believe that the sinner can gain intercession on judgment day.

7 What is 'Irjaa and who are the Murji'ah? 'Irjaa comes from the verb (أرجأ) meaning to delay. And they are called the Mur'jiah because they have the opinion that actions are not from Imaan. (Ibn Uthaimeen 2:69) In other words they neither see actions as being a part of Imaan, nor as part of the reality of Imaan, nor as a pillar of Imaan as the scholars have clarified. This sect called the Murji'ah first appeared in Kuufah, Iraaq (Al Fawzaan: 221). And it is from the worst of innovations to spread within the people of the Qiblah. 5 And although all of the sects of the Murji ah delay actions from Imaan they are divided into several categories according to the severity of their misguidance. The main categories of Murji'ah are: 1. The Jahmeeyah: They believe that Imaan is to know that Allah exists. Therefore according to them Satan is a believer since he acknowledges Allah's existence. 2. The Karameeyah: They believe that Imaan is only by statement. 3. The Asharis and Maturidis: They believe that Imaan is only belief in the heart alone. 4. The Murji'ah Al Fuqaha: They believe that Imaan consists of statements and beliefs and that actions are a condition of completeness of Imaan. Additionally, Al Allamah Khaleel Harras, who was the teacher of many of our scholars today including Shaikh Amaan Al Jaami and Shaikh Saalih As Suhaimi mentioned the following regarding the differences between the Murji ah: The ones who say that Imaan is not affected with sins as how disbelief is not affected by acts of good and believe that Imaan is only belief in the heart even if he does not profess it... and it is without doubt that such Irjaa is disbelief that takes its adherant out of the fold of Islaam... (Al Adeni: 214) 5 In Imaam Al Laalakai's encyclopedia of the beliefs of Ahlus Sunnah Wal Jama'ah called: Sharh Usool Al Ittiqaad Ahlus Sunnah Wal Jama ah he mentions: Chapter: that which has been mentioned regarding the misguidance of the Murji'ah and distancing oneself from them. (Vol 5: page: ) It it there are many clear statements which clarify their misguidance.

8 The above statement was regarding the extreme Murji ah who have the belief that one can do all that which is unlawful and leave off all that which is lawful and yet be a believer with complete Imaan like the Imaan of Abu Bakr As Sideeq. However, the Shaikh mentioned regarding the Murji ah Al Fuqaha, the likes of Imam Abu Haneefah 6 and the likes of them said: This type of Irjaa is not disbelief although it is an innovated statement of falsehood because they take actions out of Imaan. (Al Adeni: 215) Therefore, my dear readers, the Murji ah, like the rest of the people of innovation, are divided regarding their stance toward actions of the limbs, statements of the tongue and even actions of the heart. However, that which they all have is common is that they do not say actions as part of Imaan or as a pillar of Imaan. 6 Regarding Imaam Abu Haneefah I was told by one of my teachers in Madeenah University that he repented from his statements regarding actions and Imaan rising and falling and that this was mentioned in Al Istidhkaar by Al Imaam Ibn Abdil Barr An Numairi. And Allah knows best. But just as a reminder, we should not let our stance toward an action or an individual be affected by some innovators or partisans which may do that particular action or ascribe to that particular individual.

9 The reality of the statement: The one who leaves off all actions is a believer who has deficient Imaan This statement is the main reason why we find disagreement and great conflict between the youth regarding the issues of Imaan. Although the statements in the book of Allah, the Sunnah of the Messenger and that of the pious predecessors are clear regarding this issue it is still a must for us to understand what the above statement means and its consequences as such clarification would help us to further understand the conflict especially in the view of the permanent committee. One may claim that there is no conflict because everyone who says that they are Salafi believes that Imaan is statements, actions and beliefs and that they increase with actions of obedience and decrease with acts of disobedience. And that the one who wishes to create conflict regarding the one who leaves off all actions is an unrelenting Hadaadi who has an agenda or an axe to grind against Shaikh Rabee Ibn Haadi Al Madkhali هللا تعالى) (حفظه and wishes to use these issues as a Trojan horse to destroy Shaikh Rabee and the Salafi da wah through the use of carefully engineered questions to the major scholars! Although it sounds like an extremely good plot for a fictional novel this is not the reality. The reality is that this particular issue has been clarified in the Qur an, the Sunnah and the books of the Salaf Us Saalih. Therefore, it is upon us to clarify the creed of Ahlus Sunnah, call toward it and defend it regardless of the consequences. Whether they be false accusations spread afar or being called unsavoury names. Allah has said regarding those who he loves: و ال يخافون لومة الئم And they don t fear the blame of the blamers. Beforehand, the reader would have come to realize that the definition of Imaan according to Ahlus Sunnah Wal Jama ah is that it is statements, actions and beliefs which increase with acts of obedience and decrease with acts of disobedience. Hence, since the scholars have clarified that actions enter into the reality of Imaan and it is a pillar when speaking about its definition we have to establish what exactly the scholars wish to clarify when they say that actions are a pillar when speaking about its definition.

10 The word pillar (ركن) according to the dictionary, Al Mu jam Al Waseet, means: One of the things which other things stand or rely upon. And it is a part of the reality of something, it is said; a pillar of prayer, a pillar of Wuduu. (Al Waseet: 370) The author of this dictionary used the example of a pillar of prayer and ablution since they are both issues of Fiqh which are known. When the word pillar is used regarding prayer or ablution it is meant to clarify that these actions or statements are essential for a prayer to be called a prayer, or for the ablution to be called an ablution. This is because according to the scholars a pillar of the prayer such as Rukuu, Sajdah etc. is the essence of the prayer and a prayer cannot be called a prayer unless there is the Faatihah, the Rukuu, the Sajdah etc. Likewise when the scholars of Ahlus Sunnah from the past say that actions are from Imaan, and it is a part of it, and it enters into it and its reality, and that it is a pillar it means to say that if no action is present whatsoever then Imaan is not present. 7 Therefore actions are part of Imaan, and Imaan according to Ahlus Sunnah Wal Jama ah is established upon statements, actions and belief. Hence, the one says that he believes that actions are a part of Imaan, and a pillar of Imaan, and enters into the reality of Imaan, yet says that the one who leaves off all actions is a believer has in fact contradicted himself. Because if actions are a pillar of Imaan meaning that it is one of the pillars that establish it, the one who says that the one who leaves off actions is still a believer is clearly stating that actions are not essential to establish Imaan and hence by implication deny it as being one of the pillars of Imaan. In other words, according to those who say that the one who leaves off actions is a believer who has extremely low Imaan, by implication it is sufficient for one who claims Islaam to have belief in the heart and affirmation of the tongue to establish Imaan without actions of the limbs. And without doubt this is false and one of the beliefs of the Murji ah who mention that actions are a condition of completeness of Imaan rather than a pillar. For this reason some of the Murji ah such as Zaahid Al Kawthari, may Allah give him what he deserves, flee from saying that actions 7 Except in some circumstances as the reader shall see in the verdicts of the major scholars.

11 are a pillar of Imaan as they know the consequences of saying such as Imam Al Mu'alimi wrote in his book At Tankeel: Al Kawthari said in page 40 of At Ta'neeb: 'Abu Haneefah has the view that actions are not a pillar of Imaan meaning that if a believer does not do any actions that his Imaan leaves him... (Mu'alimi: 2/262) Without doubt this contradicts several verses of the Qur'an, several Ahadeeth from the Sunnah, the statements of the Salaf Us Saalih and the statements of the major scholars of this era who all have clarified that without actions Imaan cannot be established. 8 8 This is except in the case where the person wasn t able to perform actions as the reader shall see in the section regarding the Hadeeth: And there will be a people who would enter Jannah and didn t do good deeds.

12 Consensus of the scholars regarding the Kufr (disbelief) of the one who leaves off all actions As aforementioned, this issue has been clarified extensively within the book of Allah, the Sunnah of the Messenger هللا عليه و سلم),(صلى the statements of the Salaf Us Saalih, the Imaams of guidance and the scholars of this era. However, in this small treatise some of these evidences will be mentioned so it would serve as a summary regarding the belief of the Salaf regarding this matter. Section: Verses from the book of Allah ta ala Imaam Al Ajurri said: And he (Allah) has said in his book and has clarified in more than one place that Imaan is not present except with actions and the Prophet هللا عليه و سلم) (صلى has said this in contradiction to the Murji'ah who Shaitaan has played with. 9 Allah has said: و ب ش ر ال ذ ين آم نوا و ع م لوا الص ال ح ات أ ن ل هأم ج ن ات ت أجر ي م ن ت أحت ه ا ا أأل أنه ار And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow [2:25] Imaam As Sa di mentioned: And give good tidings : Meaning: Oh Messenger of Allah and whoever stands in your place, those who believe : by their hearts, and do righteous deeds : by their limbs, thereby rendering their belief truthful by their deeds. And these good actions are described as righteous deeds because they rectify the condition of the servant and the matters relating to his religion and his mundane affairs... (As Sa di: 2:25) Imam At Tabari mentioned in his Tafseer: 9 The full speech of Imaam Al Ajurri and its reference will be forthcoming in the section: The statements of the scholars of the past.

13 and this is an order from Allah to his Prophet Muhammad هللا عليه و سلم) (صلى to relay the glad tidings to his creation who believed in him and Muhammad هللا عليه و سلم) (صلى and what he came with from his Lord. And (they also) render their Imaan and their affirmation (of faith) with righteous deeds. So he said to him (meaning): Oh Muhammad give glad tidings to those who believe that you are my Messenger and that what you came with from light and guidance is from me. And then renders it truthful by doing righteous deeds that I have made compulsory upon them in my book and upon your tongue. Allah has also said in his book: و م ا ك ان الل ه ل يض يع إ يم ان كأم And never would Allah cause you to lose your faith. [2:143] Al Allamah, Muhammad Ibn Saalih Al Uthaimeen said: The scholars of tafseer have mentioned: Meaning: Your prayer to Baitul Maqdis (in Jerusalem). Therefore Allah called prayer Imaan with the fact that it is actions of the limbs, actions of the heart and statements of the tongue. (Al Uthaimeen: 2/232) This is a beautiful statement by Shaikh Muhammad Ibn Saalih Al Uthaimeen who clearly demonstrated with this verse that these three matters, speech, belief and action are Imaan and that one of them cannot be disconnected from the next. Allah has also said: و م ا أ م روا إ ال ل ي أعب دوا الل ه مأخل ص ين ل ه الد ين حن ف اء و ي ق يموا الص ل ة و ي أؤت وا الز ك اة و ذ ل ك د ين ا ألق ي م ة And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. [98:5] 10 Imaam Ibn Katheer said regarding this verse: 10 The scholars have said that this verse is an evidence upon the Murji ah regarding the station of actions.

14 And many of the Imaams such as Az Zuhri and Ash Shafi ee have used this verse as evidence that actions enter into Imaan (Ibn Katheer: 4/540) Imaam As Sa di said: And they were not commanded, in the rest of the legislation. Except to worship Allah, [being] sincere to Him in religion 11, meaning: intending the face of Allah with all their acts of worship, whether they are apparent or unapparent in order to draw closer to Allah. Inclining to truth, meaning: distancing oneself from all other religions that conflict monotheism. And he specified prayer and compulsory charity because they enter into his statement: to worship Allah, [being] sincere to Him in religion because of its virtues and rank and that the one who establishes both these acts of worship has established all the legislation of the religion. And this, Monotheism and sincerity in the religion they both are, the correct religion, meaning the religion of uprightness that makes one arrive to the gardens of paradise and whatever is other than it are ways that lead to the hellfire. (As Sa di: 1004) Allah also said: ا أدخلوا ا ألج ن ة ب م ا كنت أم ت أعم ل ون Enter Paradise for what you used to do. [16:32] Shaikh Naasir Ud Deen Al Albani said regarding this verse: And how can it be imagined that Allah would not look at actions (like how he doesn t look at) the bodies and appearances (of people) and it (actions) is the basis of entering paradise after Imaan (belief). [Riyaad Us Saaliheen: 43] The word deen is usually translated to mean religion. However, according to the scholars it means that which a person believes and acts upon. Likewise it means actions as the Prophet ( هللا عليه و سلم (صلى said: تدين تدان كما : As you do to others they will do to you. Hence, how can it be possible that a person lives his whole life, never prays, never fasts and still have deen (actions and beliefs)? 12 Shaikh Al Albani has other statements regarding this. Read pages of the following:

15 And this is a true statement since good deeds have no value if they are not done with sincerity and belief in Allah ta ala. Likewise belief has no value if good deeds are not performed. ل أيس ا ألب ر أ ن تو ل وا وجوه كأم ق ب ل ا ألم أشر ق و ا ألم أغر ب و ل ك ن ا ألب ر م أن آم ن ب الل ه و الأي أو م ا أ لخ ر و ا ألم ل ئ ك ة و ا ألك ت اب و الن ب ي ي ن و آت ى ا ألم ا ل ع ل ى حب ه ذ و ي ا ألق أرب ى و ا ألي ت ام ى و ا أل مس اك ي ن و ا أب ن الس ب ي ل و الس ائ ل ي ن و ف ي الر ق اب و أ ق ا م الص ل ة و آت ى الز ك اة و ا ألموفو ن ب ع أهد ه أم إ ذ ا ع اه دوا و الص اب ر ين ف ي ا ألب أأس ا ء و الض ر ا ء و ح ي ن ا ألب أأس أول ئ ك ال ذ ي ن ص د قوا و أول ئ ك هم ا ألمت قو ن ٧١١ Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. [2:177] In Imaam At Tabari s Tafseer he mentioned regarding the statement of Allah: Those are the ones who have been true : Rabee Ibn Anas said: Those are the ones who have been true, those who spoke with the statement of Imaan and the reality of it (Imaan) is actions which render their being truthful to Allah. And Hasan used to say: This is the speech of Imaan and the reality of Imaan is actions. Therefore the one who has statements without actions it (his Imaan) is nothing. Other than these verses are many to mention to the point that Imaam Al Ajurri has enumerated them and concluded that the number of verses reached to fifty-six. Hence it is clear and manifest that actions are the reality and show the truthfulness of one s Imaan, and that without any actions at all it shows that one s Imaan is not true.

16 (صلى هللا عليه و سلم) Statements of the Prophet As there are several verses in the book of Allah pertaining to this topic there are also may statements of the Prophet هللا عليه و سلم) (صلى which show that actions enter into the reality of Imaan. And if one only looks into the authentic collections of both Imaam Al Bukhari and Imaam Al Muslim one would find that which is more than sufficient to establish this. Imaam Al Bukhari said: Chapter: And if they repent and establish the prayer (Salaat) and pay the compulsory charity (Zakaat) then leave them. On the authority of Ibn Umar: Verily the Messenger of Allah هللا عليه و سلم) (صلى said: I have been ordered to fight the people until they say that there is nothing worthy of worship except Allah and that Muhammad is the Messenger of Allah and that they establish the Salaat and they pay the Zakaat. If they do so their blood and money becomes safe from me except by the right of Islaam (by just cause). And their reckoning is with Allah. [Bukhari:25] In this Ayah and in this Hadeeth it is quite clear that their repentance from idol-worship to the worship of Allah ta ala by doing actions which he has ordered. And in another verse Allah has said: And if they repent and establish the Salaat and give the Zakaat they are your brothers in the religion Therefore, the brotherhood in the religion cannot be established through the proclamation of faith alone; rather, it has to be accompanied by actions which manifest one s sincerity to the religion. Imaam as Sa di said: If they repent, from their Shirk (association of partners with Allah), and establish the Salaat and give the Zakaat they are your brothers in the religion, and that hostility which occurred when they were Mushrikeen (when they associated partners with Allah) would be forgotten. (As Sa di: 333)

17 Imaam Al Bukhari said: Chapter: Who said that Imaan is actions. Because of the statement of Allah: This is the paradise that you have inherited because of what you did, and a number of the people of knowledge have said about the statement of Allah: By your Lord we will ask all of them regarding what they did. Meaning about the statement: La ilaha ill Allah. And he said: And for the likes of this let those who do actions act. He then mentioned a Hadeeth on the authority of Abu Huraira هللا عنه) (رضي who said that the Messenger of Allah هللا عليه و سلم) (صلى was asked: What is the best of actions? He said: Imaan in Allah and his Messenger. Then it was asked: And then what? He said: Jihaad for the sake of Allah. Then it was asked: then what? He said: An accepted pilgrimage. [Bukhari: 26] Imaam Al Bukhari said: Chapter: Doing the five (pillars) is from Imaan. Note: And in the Hadeeth the Prophet هللا عليه و سلم) (صلى asked the delegation of Abd Qais: Do you know what Imaan (belief) in Allah alone is? They said: Allah and his Messenger know best. He هللا عليه و سلم) (صلى said: It is to bear witness that there is nothing worthy of worship except Allah and that Muhammad is his Messenger, and to establish the prayer, and to give the compulsoty charity, and to fast during Ramadaan and to give one-fifth of the war booty. [Bukhari:53] Imaam Ibn Abi 'Izz Al Hanafi said upon explaining the Hadeeth regarding Imaan being the pillars of Islaam: And it is known that he did not mean that these actions are Imaan (belief) in Allah without belief in the heart because of what has been mentioned in many instances that it is a must to have belief in the heart. Therefore it is known that this (actions) with belief in the heart is Imaan and

18 which evidence other than this evidence is needed to show that actions are part of Imaan? Therefore, he explained Imaan as actions and he didn't mention belief with knowledge that actions do not benefit them with rejection. (Al Ghamidi: 25-26) Shaikh Ul Islaam 14 said in Majmuu' Al Fatawa (7/335) after mentioning the Hadeeth of Ibn 'Abbas regarding Wafd Ibn Qais: This shows that there is no Imaan inwardly without Islaam outwardly and that there is no Islaam outwardly without Imaan inwardly and both Imaan and actions accompany one another. And one does not benefit without the other. (Lalakaee: 5/119) Likewise there is the Hadeeth of Abu Huraira, regarding the categories of Imaan, in Saheeh Muslim where the Prophet هللا عليه و سلم) (صلى stated: Imaan is divided into seventy odd categories, the highest of it being the statement Laa ilaha ill Allah, and the lowest of it being taking away something harmful from the road and shyness is from Imaan. [Muslim:35] Shaikh Muhammad Ibn Saalih Al Uthaimeen said: Therefore this is a statement of the tongue and its actions and actions of the limbs and shyness is from the actions of the heart... Therefore, it becomes clear by this that Imaan consists of all of these things according to the legislation. (Ibn Uthaimeen: 2/231) In Bukhari and Muslim, on the authority of Ubadah Ibn Saamit هللا عنه) (رضي he said; the Messenger of Allah هللا عليه و سلم) (صلى said: Whoever bears witness that there is nothing worthy of worship except Allah alone without any partner, and that Muhammad is his servant and Messenger, and that Isa is the servant of Allah and his Messenger and a word that he sent to Maryam and a soul from him. And that paradise is true and that hellfire is true, Allah would enter him in paradise according to his deeds. [Bukhari: 3435] 14 Some of the many statements of Shaikh Ul Islaam will be mentioned in the chapter following this insha allah.

19 Imaam Ibnu Qayyim Al Jawzeeyah said: And the meaning is that if a believer bears witness of it, knowing its meaning and its reality regarding what it negates and affirms, is described with what is obligatory from it, and establishes the Shahadah (saying La Ilaha ill Allah) upon his heart, his tongue and his limbs 15. Then these words from the one who has borne witness has the basis of it (the Shahadah) firmly in his heart and its branches reach to the sky and it brings forth its fruits at all times.( Abdur Rahmaan Ibn Hasan: 32) Hence, this demonstrates that one does not only come with the statement of the tongue but rather this has to be accompanied with belief in the Shahadah and likewise act upon it. And to this the (االنقياد) scholars have mentioned eight conditions to the Shahadah, one of them being submission which entails submission to that which the Shahadah points towards whether it is apparent, from the actions of the tongue and the heart, or not.. 15 Sh. Umar Al Falaatah mentioned that the statement La Ilaha ill Allah is not just a statement but rather it is also action because the word قال means statements and also actions based upon the Hadeeth regarding Tayyumum: best. with your hands this. And Allah knows (تقول) It was enough to do إنما كان يكفيك أن تقول بيديك هكذا

20 The statements of the scholars of Ahlus Sunnah Regarding the statements of the scholars of the past and the present they are clear regarding this matter of leaving off all actions and have a unanimous stance regarding this issue. And it is upon us to know that Ahlus Sunnah Wal Jama ah do not differ in the matters of Aqeedah 16 as they are the primary issues that deal with Allah, matters of the unseen and matters relating to the Prophet Therefore, the statements of the Imaams of Ahlus Sunnah in the times past are.(صلى هللا عليه و سلم) the same statements of the contemporary scholars. 17 Muhammad Ibn Hussein Al Ajurri said: Know, May Allah have mercy on you and us, that what the scholars of the Muslims are upon is that the Imaan that is compulsory upon all the creation is belief in the heart, affirmation of the tongue and actions of the limbs. And know that knowledge of the heart and belief is not sufficient unless it is accompanied by statements of the tongue and that knowledge of the heart and statements of the tongue are not sufficient unless there are actions of the limbs. Therefore if these three characteristics are complete such a person is deemed to be a believer. The Qur'an, the Sunnah and the statements of the tongue attest to this... He said: Therefore actions, may Allah have mercy upon you, by the limbs are an affirmation of the belief in the heart and the tongue. Therefore the one who does not affirm his Imaan by his actions and his limbs, the likes of purification, prayer, Zakaat, fasting, Hajj, Jihaad and the likes of this and is pleased with only belief and statements he is not a believer and his belief and statements would not benefit him, rather him leaving off actions shows that he is lying regarding his Imaan and actions by what we have mentioned is an affirmation of Imaan. And with Allah is the guidance. 16 Ahlus Sunnah Wal Jama ah do not differ in the Usool or primary issues of Aqeedah. Indeed, this issue of actions being a pillar of Imaan is a primary one as the definition of Imaan is that they are statements of the heart and the tongue and actions of the heart the tongue and the limbs. As for the branches such as whether or not the Prophet saw Allah on the night of his ascension or whether or not the disbelievers would see Allah on judgment day then these issues, and the likes of them, have been issues where there have been differences since the time of the Salaf. 17 One would find that the statements of the Salaf regarding this issue are very explicit regarding the Irjaa of those who say that if all actions are left off the person is still a Mu min (believer).

21 Allah has said to his Prophet: And to clarify to the people what has been sent to them so they may reflect. And the Prophet هللا عليه و سلم) (صلى has clarified to his Ummah the legislative Imaan that they go according to this description in many narrations. And he has said in his book and has clarified in more than one place that Imaan is not present except with actions and the Prophet هللا عليه و سلم) (صلى has said this in contradiction to the Murji'ah who Shaitaan has played with Muhammad Ibn Hussein said: Know: May Allah have mercy on us and you. Oh the people of Qur'an and knowledge and Sunnah and narrations and scholars of fiqh of that which is Halaal and Haraam that if you reflect upon Qur'an as Allah has ordered you, you would know that Allah has made compulsory upon the believers actions after they believe in Allah and the Messenger. And that he did not praise the believers in saying that he is pleased with them and that they are pleased with him and that he has rewarded them with entering the paradise and safety from the hellfire except with Imaan and good deeds. And he has put Imaan and good deeds together. He would not enter them into Jannah with only Imaan until they put together with it good deeds which he gave them guidance to do. Therefore Imaan 18 is not complete for anyone until he becomes affirms with his heart, says it with his tongue and acts with his limbs. And this is not hidden to the one who has reflected upon the Qur'an and read it in that he would find that which I have mentioned. And know, may Allah have mercy on us and you, that I have read the Qur'an and I found that which I have mentioned 56 times in the book of Allah that Allah did not enter the believers into Jannah with Imaan only but rather he entered them into Jannah by his mercy and by what he has guided them to have belief in him and good deeds. And this is a refutation upon the one who says that Imaan is belief and a refutation of the one who says that Imaan is belief and statements even if one does not do actions. We seek refuge in Allah from such a person. Therefore if someone says: Mention that which you have clarified from the book of Allah to others would not have to check through the Qu'ran. It is said to him, no problem and Allah guides toward this and is the helper in this. 19 (Abu Amr: 81-84) 18 To be described as a believer 19 He then mentioned all the 56 verses regarding this matter. From them are: Allah has said: (2:25), (2:277),( 3:57), (4:57), (4:122),( 5:9).

22 The speech of Imaam Al Ajurri is quite clear that the belief of Ahlus Sunnah is that if actions don't exist, Imaan does not exist and that the Murji'ah believe that a person possesses Imaan either by belief alone or by beliefs and statements. And he did not mention any difference of opinion in this. Ibn Battah said: 'Whoever believes that whatever is in the book of Allah from the legislative Imaan and its rulings and its obligations are not from Imaan or that the one who leaves it off totally or is lazy regarding it is a believer then he has made a great lie upon Allah and has opposed (متثاقل عنها) the book of Allah and has thrown Islaam behind his back and has nullified his covenant with Allah. (Ibn Battah: 6/789) He also said: '...The Munafiqoon are in a better state than the Murji'ah because the Munafiqoon (hypocrites) disbelieved in what they were doing yet they did actions. However, the Murji'ah affirmed these acts (with their tongues) and disbelieved in them (by leaving them off totally). Therefore the one who denies with his heart yet affirms with his tongue and does actions is in a better state than the one who affirms with his tongue yet refuses to do actions with their limbs. Therefore the Murji'ah deny what they affirm and are liars concerning what they believe therefore they are in a worse state than the Munafiqeen. Woe to the one whom the Qur'an and the Sunnah do not serve as evidence for him, how astray he is and how pitiful his condition'. (Ibid: 6/790) He also said: And I have read for you from the book of Allah, which is evidence to the intelligent believer that Imaan is statements and actions and that the one who is truthful in his statement and leaves off (all) action is a liar and is outside the fold of Islaam and that Allah does not accept statements without actions and he doesn't accept actions without statements. (ibid: 6/795) Shaikh Ul Islaam Ibn Taymeeyah said regarding this statement: And Ibn Battah has narrated: And Imaan is not by hope. And his statement, by decoration, meaning that it is an apparent decoration for him by showing that which is not truly in his heart. And the meaning is that it is not what is apparent from speech nor are decorations that are

23 apparent but rather it is what settles in the heart and actions affirm it. Therefore actions affirm the Imaan of the heart and if there is not action then (the one who says he has Imaan) has lied about Imaan being in his heart because what is in his heart by obligation accompanies apparent actions. (Ibn Taymeeyah: 230) Imam Al Lalakaee narrated that Abu Thaur said after being asked about Imaan: As for the group that thinks that actions are not from Imaan it is said to them; what does Allah want when he says: "Establish the prayer and give the Zakaat", does he want us to affirm this with our tongues? Or does he want affirmation of the tongue and actions? If it is said, verily Allah only wanted affirmation of the tongue and didn't want actions then you such a person has disbelieved as he says: Allah did not want from the servants to pray or give Zakaat. And if it is said: He wanted from them affirmation of the tongue and action. It is said to them: Then if he wants both of these things why do you think that he will be a believer with one of them without the next and he wants both? How about a man who says I act about all that which Allah has ordered but I do not affirm it. Would he be a believer? If they say: No. It is said to them: If one says I affirm everything that Allah has ordered but I am not going to act on any of it is he a believer? They say: Yes It is said to them: Then what is the difference? You have said that Allah wants both things therefore if it is that one can be a believer if he leaves out the other (actions), then it is lawful for the other if he acts and never established his Imaan by statements. There is no difference in that. (صلى هللا عليه و سلم) Then if he says: If a man becomes Muslim and affirms that which the Prophet came with would he be a believer with this affirmation before the time of action? It is said to him: Verily the name (believer) is given to him with his truthfulness that he has to do action upon his statement if the time to do so comes. And it is not upon him in the time of his testimony (to come with) all that is required to be a believer. And it is said: (One who says) I affirm but I don't do action is not called a believer. (Lalakaee: 4/ ) Shaikh Ul Islaam Ibn Taymeeyah said regarding the statements of Abi Thaur: I say: Abu Thaur هللا) (رحمه means by this that an individual does not become a believer except if he holds unto action with affirmation (of the tongue), and other than that if he affirms with the tongue

24 and does not do actions then he would not be a believer. Therefore, this evidence that Abu Thaur mentioned is evidence that both affirmation and actions are compulsory and it shows that both are from the religion and that one does not become obedient to Allah or deserving of reward and not praised by Allah and his Messenger except with these two things together. And it is an evidence upon the one who takes actions outside of the religion and Imaan together. Waleed Ibn Muslim said: I heard Auza'ee and Malik Ibn Anas and Sa'eed Ibn 'Abdil 'Azeez disliking the statement of the one who says: Imaan is statements without actions and they said: "There is no Imaan without actions and no actions without Imaan. (Lalakaee: 4/131) Zaid Ibn Aslam said: It is a must to have four things in this religion. Entrance into the call of the Muslims, and there is a must to have Imaan and affirm belief in Allah and the Messengers from the first to the last of them. And heaven and the hellfire, and the resurrection after death. And it is a must to do good deeds that bear truthfulness to your Imaan. (Lalakaee: 4/129) Imaam Al Humaidi said: I was told of a people who said that the one who affirm (the obligation) of prayer, and the obligatory charity, and fasting and Hajj and doesn t do any of that until he dies. Or prays with his back to the Qibla until he dies then he is a believer if he doesn t deny those things I therefore said: This is clear disbelief and opposes the book of Allah and the Sunnah of his Messenger هللا عليه و سلم) (صلى and the actions of the Muslims. Allah has said: And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. Ahmad Ibn Hanbal said about the same statements of Irjaa: Whoever said that has disbelieved in Allah and has refused Allah s order and has refused what the Messenger (5/140 (Lalakaee: has come with. (صلى هللا عليه و سلم) Imaam Ash Shafi'ee said: There is no stronger verse used as an evidence- on the people of Irjaa- than his statement: And they were not commanded except to worship Allah, [being]

25 sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. He also said: And the Ijmaa' of the Sahabah and the Taabi'een and those after them who we knew mentioned that Imaan consists of statements, actions and intentions and that one out of the three is not sufficient 20 except with the other one. (Lalakaee: 5/139) Shaikh Ul Islaam Ibn Taymeeyah said: 'Verily Imaan consists of statements and actions according to Ahlus Sunnah and this is from the signposts of the Sunnah (Ahlus Sunnah) and consensus regarding this subject has come from more than one individual. And we have mentioned what Ash Shafi'ee mentioned regarding this consensus on this and this is his statement in Al Umm: And the Ijmaa' of the Sahabah and the Taabi'een and those after them who we knew mentioned that Imaan consists of statements, actions and intentions and that one out of the three is not sufficient except with the other one. (Ibn Taymeeyah: 240) Imam Sahl Ibn 'Abdillah At Tustari said regarding Imaan: Statements, actions, intentions and Sunnah. Because if Imaan comes with statement without action then it is disbelief, and if it comes with statements and actions without intentions (belief in the heart) then it is hypocrisy, and if it comes with statements, actions and intentions without Sunnah then it is innovation. (Ghamidi: 18) Imam Ibn Mandah mentioned in his book Al Imaan: Chapter: Meantion of that which gives evidence that the name of Imaan (believer) is given to the one who believes in everything that the Messenger هللا عليه و سلم) (صلى with intention and affirmation and action and faith and belief and certainty and that the one who believes in his heart and neither affirms with his tongue nor does actions with his limbs which he was ordered to does not deserve the name of Imaan (mu'min) and that the one who affirms with his tongue and acts with his limbs but does not believe in that in his heart does not deserve the name of Imaan. (Ibn Mandah: 305) 20 Meaning that none of them are separate from Imaan.

26 Sufyaan Ibn Uyyainah said: The Murji ah call leaving off compulsory actions sins and that it is on the station of doing Haraam acts and it is not the same because the one who does unlawful actions on purpose without making it lawful is sin and leaving off compulsory actions without bring ignorant and without having an excuse is disbelief. And the clarification of this is what (Allah) ordered Iblees (to do) and likewise the Jewish scholars who affirmed the coming of the Prophet هللا عليه و سلم) (صلى and did not do any actions according to that which is legislated by him. (Ibn Rajab: 62) Shaikh Ul Islaam Ibn Taymeeyah said in refuting the Murji'ah Al Fuqaha: As for their saying that Allah has seperated Imaan and good deeds in some places (in the Qur'an) then this is correct. And we have clarified that Imaan if mentioned alone by Allah and his Messenger includes actions that are ordered and it may come together with actions. And we have mentioned the likes of this many times. And this is because the basis of Imaan is in the heart and outward actions accompany this. And it is impossible to imagine that obligatory Imaan is found in the heart with no actions of the limbs whatsoever. Rather, whenever the outward actions have decreased then this is a decrease (of Imaan) in the heart. Therefore Imaan comprises of that which is within the heart and that which accompanies it even if the basis of it is within the heart and action is added to, for that which I wish to explain, is that Imaan in the heart is not enough but rather it is a must to have good deeds... He also said:... likewise he mentioned Imaan first, because it is the basis which is obligatory and then he mentions good deeds because verily it is from the completion of the religion and is a must. Therefore no one should think that Imaan without good deeds is enough. (Ibn Taymeeyah: ) He also said: 'It is impossible for a man to be a believer with firm faith in his heart that when Allah makes compulsory upon him prayer and charity and fasting and Hajj and he lives his whole life never making one prostration, and never fasting one day and never paying his compulsory charity and never making the pilgrimage to his house, this is impossible. And this does not come except from hypocrisy in the heart and heresy, not with correct Imaan. He also said: 'And it has clarified that there is a must to have statements and actions in the religion and that it is impossible for a person to be a believer in Allah and his Messenger in his

27 heart, or his heart and his tongue and he never (or does not) do any compulsory outward act such as prayer or charity or fasting, or other than these from the compulsory acts... therefore a person cannot be a believer in Allah and his Messenger without anything from the compuslory acts which Muhammad هللا عليه و سلم) (صلى made compuslory. (Masail Fee Imaan Wal Kufr: 22) He also said: Whoever says that one has obligatory Imaan without doing anything from the compulsory actions, whether he made doing these actions as something that accompanies it or a part of it- and this is a disagreement regarding its wording- has made a clear error, and this is the Bid ah of Irjaa which the Salaf and the Imaams spoke seriously about its people. And made severe statements which were known, and prayer is the greatest of it, the most complete of it, the first of it and the most noble of it. (Manhaj Us Salafi: 194) Ibnul Qayyim Al Jawzeeyah said: Imaan has that which is apparent and hidden. And that which is apparent is the statement of the tongue and the actions of the limbs. And that which is hidden is the truthfulness of the heart, its submission and its love. Therefore what is apparent does not benefit if there isn t anything hidden (from Imaan), even if (that person s) blood and money becomes off limits. And that which is hidden does not benefit if there is nothing apparent except if there is an excuse of inability or force or fear of destruction. Therefore, leaving off actions that are apparent without anything which can prevent it shows the evil of that which is hidden and it being empty of Imaan. And it (actions) being deficient is an evidence of its deficiency, and its (actions) strength is an evidence for its strength. (Fawaid Ul Fawaid: 283) He also said regarding some of the deviances regarding Imaan: And some believe that Imaan is saying the Shahadah! Whether or not it is accompanied by actions and whether or not it goes according to the truthfulness of the heart.(fawaid Ul Fawaid: 284) Imam Ibn Abi 'Izz Al Hanafi said: There is no doubt that when there is no obedience in the limbs there is no obedience in the heart because if the heart is obedient then the limbs would follow and be obedient as well. And what accompanies disobedience of the heart is the non existence of affirmation which accompanies obedience. He (the Prophet) هللا عليه و سلم) (صلى said: "Verily in the body there is a morsel of flesh if it is rectified the whole body will be rectified and if it is spoilt the whole body will be spoilt verily it is the heart. (Ibn Abi Izz: 2/521)