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Author Topic: AQDAH (CREED) OF SHAYKH'UL UMMAH, IMM AHMAD BIN HANBAL  (Read 1305 times)

Fahm'us Salaf

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Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: AQDAH (CREED) OF SHAYKH'UL UMMAH, IMM AHMAD BIN HANBAL
« Reply #1 on: 25.08.2015, 04:25:49 PM »


Sifatu (the Characteristic of) Mumin (a Believer) Min (from) Ahlus Sunnah wal Jamah, Ahmad bin Hanbal Rahimahullh

Ab Yal, Tabaqtul Hanbilah, 1/294-295

Quote
مُحَمَّد بن حبيب الأندراني نقل عَنْ إمامنا أشياء

منها رسالة فِي السنة فقال: سمعت أَحْمَد بن حنبل يقول صفة المؤمن من أهل السنة والجماعة من يشهد أن لا إله إلا اللَّه وحده لا شريك له وأن محمدًا عبده ورسوله وأقر بجميع ما أتت به الأنبياء والرسل وعقد عليه عَلَى ما أظهر ولم يشك فِي إيمانه ولم يكفر أحدًا من أهل التوحيد بذنب وأرجأ ما غاب عنه من الأمور إلى اللَّه عَزَّ وَجَلَّ وفوض أمره إلى اللَّه عَزَّ وَجَلَّ ولم يقطع بالذنوب العصمة من عند اللَّه وعلم أن كل شيء بقضاء اللَّه وقدره والخير والشر جميعا ورجا لمحسن أمة محمد - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وتخوف عَلَى مسيئهم ولم ينزل أحدًا من أمة مُحَمَّد جنة ولا نارًا بإحسان اكتسبه ولا بذنب اكتسبه حتى يكون الله عز وجل الذي ينزل خلقه حيث يشاء وعرف حق السلف الذين اختارهم اللَّه لصحبة نبيه وقدم أبا بكر وعمر وعثمان وعرف حق عَلِيّ بْن أبي طالب وطلحة والزبير وعَبْد الرَّحْمَنِ بْن عوف وسعد بْن أبي وقاص وسعيد بْن زَيْدِ بْنِ عَمْرِو بْن نفيل عَلَى سائر الصحابة فإن هؤلاء التسعة الذين كانوا مع النَّبِيّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلَى جبل حراء فقَالَ: النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " اسكن حراء فما عليك إلا نَبِيّ أو صديق أو شهيد " والنبي - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عاشرهم وترحم عَلَى جميع أصحاب مُحَمَّد صغيرهم وكبيرهم وحدث بفضائلهم وأمسك عما شجر بينهم وصلاة العيدين والخوف والجمعة والجماعات مع كل أمير بر أو فاجر والمسح عَلَى الخفين فِي السفروالحضر والقصر فِي السفر والقرآن كلام اللَّه وتنزيله وليس بمخلوق والإيمان قول وعمل يَزِيد وينقص والجهاد ماض منذ بعث اللَّه محمدًا - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إلى آخر عصبة يقاتلون الدجال لا يضرهم جور جائر والشراء والبيع حلال إلى يوم القيامة عَلَى حكم الكتاب والسنة والتكبير عَلَى الجنائز أربعا والدعاء لأئمة المسلمين بالصلاح ولا تخرج عليهم بسيفك ولا تقاتل فِي فتنة والزم بيتك والإيمان بعذاب القبر والإيمان بمنكر ونكير والإيمان بالحوض والشفاعة والإيمان أن أهل الجنة يرون ربهم تَبَارَكَ وَتَعَالَى والإيمان أن الموحدين يخرجون من النار بعد ما امتحشوا كما جاءت الأحاديث فِي هذه الأشياء عَنِ النَّبِيّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - نؤمن بتصديقها ولا نضرب لها الأمثال هذا ما اجتمع عليه العلماء فِي جميع الآفاق

Muhammad bin Habb al-Andarn said: I heard Ahmad bin Hanbal Rahimahullh say: The Characteristic of a Believer from Ahlus Sunnah wal Jamah is:

1- Whoever bears witness that La ilaha illallh (no god has the right to be worshiped except Allh), Wahdahu la Sharka lah (He is alone without partners), and Muhammad is Abduhu (His slave) and Rasluh (Messenger).

2- He establishes all that Anbiy (the Prophets) and Rasl (Messengers) have come with. He believes in his heart that which he manifests.

3- He does not Shakk (doubt) in his mn (belief).

4- He does not make Takfr of anyone amongst Ahlut Tawhd (the People of Tawhd) because of a sin. But he delays what is unknown to him of the affairs to Allh Azza wa Jalla. He entrusts his affairs with Allh Azza wa Jalla. He does not guarantee safety from Allh Azza wa Jalla for a sin.

5- He knows that everything is by Qadh (Divine Will) of Allh and His Qadr (Divine Decree), Khayr (the good), Sharr (the bad), everything!

6- He hopes for Muhsin (the good doer) of the Ummah of Muhammad Sallallhu Alayhi wa Sallam and he fears for the one who does badly.

7- He does not place anyone from the Ummah of Muhammad Sallallhu Alayhi wa Sallam in Jannah (Paradise) or Nr (the fire i.e, Hell) because of Ihsn (some good) or bad that was done, so that Allh Azza wa Jalla; He is the One to place His creation wherever He likes.

8- He knows (fulfills) Haqq (the right) of the Salaf, those Sahbah (companions) whom Allh has chosen to attend (His Prophet Sallallhu Alayhi wa Sallam).

9- He gives preference (amongst the Sahbah) to Ab Bakr Radiyallhu Anh, Umar Radiyallhu Anh and Uthmn Radiyallhu Anh. He knows Haqq (the right) of Al bin Ab Tlib Radiyallhu Anh, Talha Radiyallhu Anh, az-Zubayr Radiyallhu Anh, Abdur Rahmn bin Awf Radiyallhu Anh, Sad ibn Ab Waqqs Radiyallhu Anh, Sad bin Zayd bin Amr bin Nufayl Radiyallhu Anh over the rest of Sahbah (the companions). Indeed, they are the nine who were with Nab Sallallhu Alayhi wa Sallam on the mountain of Hra when Nab Sallallhu Alayhi wa Sallam said: Be calm Hira, because you have upon yourself a Nab (Prophet), a Siddq (truthful) one and a Shahd (martyred). And Nab Sallallhu Alayhi wa Sallam is the tenth of them.

10- He shows Rahmah (mercy) on all of the Ashb (companions) of Muhammad Sallallhu Alayhi wa Sallam. The young from among them and the old. He speaks of their Fadhlah (virtues) and refrains from that which broke out among them.

11- Saltul dayn (the two d Prayers), (Saltul) Khawf (Fear Prayer), (Saltul) Jumuah (Friday Prayer), and (Saltul) Jamah (Congregational Prayer) with every Amr (leader), whether he is Birr (righteous) or Fjir (wicked).

12- Mash (wiping) over Khuffs (the leather socks) during Safar (travel) and when Hadar (not traveling).

13- Qasr (shortening prayer) during Safar (travel).

14- The Quran is Kalmullh (the speech of Allh) and His Tanzl (revelation) and it is not Makhlq (created).

15- mn (faith) is a Qawl (statement) and an Amal (action). It increases and decreases.

16- Jihd is ongoing since the time that Allh sent Muhammad Sallallhu Alayhi wa Sallam up until the last group who will fight the Dajjl (Anti-Christ). They will not be harmed by the wrongdoing of the wrongdoer.

17- Buying and selling is Hall (permissible) until Yawmul Qiymah (the Day of Resurrection) in accordance with al-Kitb (the Book i.e. Qurn) and the Sunnah.

18- Saying Takbr (Allhu Akbar; Allh is the Great) is four times over the Janzah (funeral).

19- Du (supplication) for Salh (improvement, righteousness) is for the Aimmah (pl., Imm i.e. rulers) of the Muslimn (pl. Muslim). Do not revolt against them by the sword (force). Do not fight in Fitnah (trial) and remain in your homes

20- mn (the belief) in Adhbul Qabr (the punishment of the grave).

21- mn (the belief) in (the questioning angels) Munkar and Nakir.

22- mn (the belief) in the Hawd (the Pool) and Shafah (the intercession).

23- mn (the belief) that Ahlul Jannah (the people of Paradise) will see their Rabb (Lord) Tabraka wa Tal (The Blessed and Exalted).

24- mn (the belief) that Muwahhidn (those who profess the oneness of Allh) will exit Nr (the fire; Hell) after being burned, just as the Hadth narrates these things on the authority of Nab Sallallhu Alayhi wa Sallam.

25- We believe in the truth of them and we dont make any analogy with them.

26- This is what Ulam (pl. lim; the scholars) of all the cities have agreed upon (as the Characteristic of a Believer from Ahlus Sunnah wal Jamah).
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: AQDAH (CREED) OF SHAYKH'UL UMMAH, IMM AHMAD BIN HANBAL
« Reply #2 on: 01.09.2015, 02:56:20 PM »


The Sunnah upon which Raslullh Sallallhu Alayhi wa Sallam Died
Imm Ahmad bin Hanbal (H. 164-241), Ab Yal, Tabaqtul Hanbilah, 1/131

Quote
سمع عبد الرحمن الفهري وغيره وروى عَنْ إمامنا أشياء
منها ما أَنْبَأَنَا المبارك قَالَ: أَخْبَرَنَا عبد العزيز الأزجي حَدَّثَنَا أبو بكر المفيد حَدَّثَنَا الحسن بْن إِسْمَاعِيلَ الربعي قَالَ: قَالَ لي أَحْمَد بن حنبل إمام أهل السنة والصابر تحت المحنة أجمع تسعون رجلا من التابعين وأئمة المسلمين وأئمة السلف وفقهاء الأمصار عَلَى أن السنة التي توفي عنها رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أولها الرضا بقضاء اللَّه عَزَّ وَجَلَّ والتسليم لأمره والصبر عَلَى حكمه والأخذ بما أمر اللَّه به والانتهاء عما نهي اللَّه عنه والإيمان بالقدر خيره وشره وترك المراء والجدال فِي الدين والمسح عَلَى الخفين والجهاد مع كل خليفة بر وفاجر والصلاة عَلَى من مات من أهل القبلة والإيمان قول وعمل يَزِيد بالطاعة وينقص بالمعصية والقرآن كلام اللَّه منزل عَلَى قلب نبيه مُحَمَّد - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - غير مخلوق من حيثما تلى والصبر تحت لواء السلطان عَلَى ما كان فيه من عدل أو جور وأن لا نخرج عَلَى الأمراء بالسيف وإن جاروا وان لا نكفر أحدًا من أهل التوحيد وإن عملوا الكبائر والكف عما شجر بين أصحاب رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وأفضل الناس بعد رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أبو بكر وعمر وعثمان وعلي ابن عم رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - والترحم عَلَى جميع أصحاب رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وعلى أولاده وأزواجه وأصهاره رضوان اللَّه عليهم أجمعين فهذه السنة الزموها تسلموا أخذها هدى وتركها ضلالة

Abl Husayn Muhammad bin Ab Yal said: al-Mubrak informed us, saying: Abdul Azz al-Azj informed us, saying: Ab Bakr al-Mufd narrated to us: Hasan bin Isml ar-Rubiy narrated to us, saying: Ahmad bin Hanbal Rahimahullh, the Imm of Ahlus Sunnah, the one showing patience at the time of severe trial, said to me:

Ninety men from among the Tbin, the scholars of the Muslims and of the Salaf and Fuqha (the jurists) of the various cities are (unanimously) agreed that the Sunnah upon which Raslullh Sallallhu Alayhi wa Sallam died is:

1- The first: Being pleased and content with the Qadh (Ordainment) of Allh Azza wa Jalla and submitting to His command, having Sabr (patience) upon His ruling, taking that which He has Amr (commanded) and refraining from that which He has Nahy (forbidden).

2- Having faith in Qadar, its Khayr (good) and its Sharr (evil).

3- Abandoning quarreling and argumentation in Dn (the religion i.e., Islm).

4- Mash (wiping) of the Khffs (leather socks).

5- Participating in Jihd with every Khalfah, whether Birr (righteous) or Fjir (sinful).

6- Performing (funeral) prayer over whomever dies from Ahlul Qiblah (the people of the Qiblah i.e., Muslim).

7- That mn (faith) consists of Qawl (speech) and Amal (action), it increases with Tah (obedience) and decreases with Masiyah (disobedience).

8- That the Qurn is Kalmullh (the Speech of Allh) (which was) revealed upon the heart of His Nab Muhammad Sallallhu Alayhi wa Sallam. It is Ghayri Makhlq (not created), in whatever fashion it is recited or rehearsed.

9- Having Sabr (patience) under the banner of the one in authority; Sultn, in whatever condition he may be in, dil (just) or Dhlim (unjust).

10- That we do not set out (in revolt) against the rulers with the sword (force), even if they are unjust and oppressive.

11- That we do not make Takfr (declaring one to be a Kfir disbeliever) anyone from among Ahlul Tawhd (the People of Tawhd) even if they commit Kabir (the Major Sins).

12- Refraining from (talking about) whatever occurred between Ashb (the companions) of Raslullh Sallallhu Alayhi wa Sallam.

13- That the best of mankind after Raslullh Sallallhu Alayhi wa Sallam are: Ab Bakr Radiyallhu Anh, Umar Radiyallhu Anh, Uthmn Radiyallhu Anh, and Al Radiyallhu Anh, the nephew of Raslullh Sallallhu Alayhi wa Sallam.

14- Asking for Allhs Rahmah (mercy) for all of the Ashb (companions) of Raslullh Sallallhu Alayhi wa Sallam, and also for his offspring, his wives and his kinship through marriage, may the pleasure of Allh be upon them all.

This is the Sunnah; stick fast to it and you will be safe. Taking it is Hidyah (guidance) and abandoning it is Dallah (going astray).
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: AQDAH (CREED) OF SHAYKH'UL UMMAH, IMM AHMAD BIN HANBAL
« Reply #3 on: 03.09.2015, 04:37:54 PM »


The Aqdah of Ahlus Sunnah wal Jamah
Imm Ahmad bin Hanbal, Ibnul Jawz, Manqibul Imm Ahmad bin Hanbal, 167-171

At the time of the Fitnah (trial and tribulations) of Qadr (of Qadariyyah), Rafdh (of Rfidhah), Itizl (of Mutazilah), Irj (of Murjiah) and Khalqul Qurn (the Creation of the Qurn), Imm Abl Hasan Musadad bin Masahid bin Masarbil Asad Basr (d. 228H) wrote to Ahmad bin Hanbal to write concerning the issues from the Sunnah of Raslullh Sallallhu Alayhi wa Sallam and to send it to him. When this letter reached the Imm he said whilst weeping:

إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ to Allh we belong and to him is our return!.. (al-Baqarah 2/156) This Basr (meaning this person from Basrah) has spent enough wealth acquiring knowledge, yet the condition of his knowledge is that he could not acquire the Sunnah of Raslullh Sallallhu Alayhi wa Sallam regarding these issues.

Then he (i.e., Imm Ahmad) wrote this answer:


الْحَمْدُ للّهِ all praise is for Allh!.. who preserved Ahlul Ilm (the People of Knowledge) of every time who gave Dawah (call) of Hidyah (guidance) to the misguided (in Shirk, Kufr and Jahl) and stopped the destruction. They made the dead, living by Kitbullh (the Book of Allh i.e., Qurn) and saved them (from Shirk, Kufr and Jahl; ignorance) via the Sunnah of Raslullh Sallallhu Alayhi wa Sallam. How many of them have they given life to, who the Shayatin (devils) had killed, how many misguided have they guided. The result of their striving was a good favour on the Muslims. These people removed the Tahrf (distortion) of the Ghlayn (Exaggerators) and the Ihtial of the Mubtalyn who were indulged in Bidah (innovations) and made Fitnah (trials) open and general and they made divisions after divisions upon Kitbullh (the Book of Allh i.e., Qurn). They placed Buhtns (great lies) on Allh and raised numerous doubts concerning him. They talked about Kitbullh without Ilm (knowledge). We seek refuge in Allh from these misguided sects. May Allh send Salt (salutations) and Salm (Mercy) upon His Prophet.

Amm Bad (to proceed):

May Allh give us all the ability to achieve His pleasure and protect us from His punishment and that he takes us on the path of those who fear Him and who have knowledge about Him.

I advise you and myself of Taqw (piety), the Sunnah of Raslullh and the obligation of the Jamatul Muslimn (Believers). We know a bad destination of those who oppose it and a good destination of those who act accordingly. This saying of Muhammad Sallallhu Alayhi wa Sallam has reached us:


Allah enters His slave into Paradise for acting on one Sunnah strictly.

I command you people, do not give anything precedence over the Qurn. The Qurn is the Kalmullh (Speech of Allh) and the means by which Allh made his Speech is Ghayri Mahklq (not created) and whatever is the Lawhal Mahfdh (Preserved Tablet) is also Ghayri Mahklq (uncreated). Whoever says it is created is a Kfir (disbeliever) and whoever does not declare Takfr (excommunication) upon them, is also a disbeliever (after Hujjah; the proof is established).

After Kitbullh, the Sunnah of Raslullh Sallallhu Alayhi wa Sallam, Prophetic Ahdth and the saying of Ashb (the companions) and Tbin (generation after Sahbah) have the next status. Salvation is in the Ittib (following) and affirmation of the statements of the Anbiy (prophets) and Rusul (Messengers). These points have been continuously mentioned by the higher stature of Ahlul Ilm (the people of knowledge).

Beware of the ideas of Jahm bin Safwn. The sect of the Jahmiyyah according to our Scholars they are divided into three groups:

One group (amongst the Jahmiyyah sect) says the Qurn is, Kalmullh (the speech of Allah) and it is Makhlq (created);

The second group (amongst the Jahmiyyah sect) says the Qurn is Kalmullh (the speech of Allh), and then remains silent whether it is Makhlq (created) or Ghayri Mahklq (uncreated). They are the Wqafiyyah (pause);

The Third group (amongst the Jahmiyyah sect) says Tilwah (their words of recitation) of the Qurn are Mahkhlq (created).

Then all of them are the Jahmiyyah and Ulam (the Scholars) made Ijm (are agreed) that whoever says this and if does not make Tawbah (repent) from these sayings, then the slaughtered of his hand will not be Hall (permissible to eat) and his decisions are not worthy of acceptance.

mn (faith; belief) is compromised of Qawl (speech) and Amal (action) and there is increase and decrease in it. If you do Slih Amal (righteous actions) there will be an increase in mn and if you do bad actions there will be decrease. Is it possible that a man has no mn yet he still remains within Islm, if he makes Tawbah (repents) he will enter into mn and nothing takes one out of Islm except Shirk or he rejects one of Wjibat (the obligations) of Allh, then he is a Kfir (disbeliever). If he abandons an action due to laziness then this condition of his is with Allh whether he punishes him or whether he forgives him.

Regarding the Mutazilah, our Ulam (pl., lim; Scholars) made Ijm (are agreed) that they are in favour of performing Takfr (declaring Muslims to be disbelievers) on the account of sins. Hence whosoever from amongst the Mutazilah is upon this, believes that dam Alayhis Salm by committing a sin also committed Kufr and when the brothers of Ysuf Alayhis Salm lied to their father, they also committed Kufr. The Mutazilah made Ijm (are agreed) on this Aqdah (creed) that if one was to steal then he is from Ahlun Nr (the People of Fire i.e., Hellfire), his wife will have to leave him. If he has performed Hajj previously he needs to repeat it. The one who says such things has indulged in Kufr. The ruling concerning them is that they are not given Salm (greetings) or spoken to, nor is their food to be eaten that they slaughter up until they repent from their Aqdah (creed).

Concerning the Rawfidh, our Ulam (Scholars) made Ijm (are agreed), it is their Aqdah that Al Radiyallhu Anh is more virtuous than Ab Bakr Radiyallhu Anh and Umar Radiyallhu Anh and the Islm of Al Radiyallhu Anh was before the Islm of Ab Bakr Radiyallhu Anh. The individual who is in favour of this has openly refuted Kitb (the Book i.e. Qurn) and the Sunnah (of the Prophet). Allh says,


مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ
Muhammadur Rasulullah (Muhammad is the messenger of Allah) and those who believe are with him (al-Fath 48/29)

In this yah Allh has preferred Ab Bakr Radiyallhu Anh after Muhammad Sallallhu Alayhi wa Sallam, not Al Radiyallhu Anh. Raslullh Sallallhu Alayhi wa Sallam said: If I was to take a friend, I would take Ab Bakr but Allh has made me His friend. (al-Bukhr; Muslim; at-Tirmidh; Ahmad, al-Musnad) Whoever understands that the Islm of Al Radiyallhu Anh was before the Islm of Ab Bakr Radiyallhu Anh, he is upon error and mistake because he (i.e., Ab Bakr) accepted Islm when he was 35 and at that age Al was a child of 7 years. The Islamic rulings, Sharah punishments and religious obligations were not effective on him.

It is necessary for the Muslim to have mn in Khayr (the Good) and Sharr (the Bad) of Qadh wal Qadar (Divine Will and Decree) and hold the belief that every acceptable and non-acceptable points of Qadh wal Qadar are from Allh.

Allh created the Heavens before He created the creation and He did Takhlq (created) of those who are worthy of it. Its Nimah (blessings) are continuous. Whosoever thought that parts of Jannah (Paradise) are wasted is a Kfir (disbeliever) similarly Allh created Jahannam (Hell) and its Ahl (inheritors). Its punishment is continuous. People will come out of Hell due to Shafah (the intercession) of Raslullh Sallallhu Alayhi wa Sallam.

The belief should be held of the Ruyatullh (seeing of Allh in the Hereafter), the speaking of Allh to Ms Alayhis Salm and that He (i.e., Allh) made Ibrhm Alayhis Salm his Khall (close friend).

The Mzn (Scale) is Haqq (true), the Sirt (Bridge) is Haqq (true), the Prophets are Haqq, s Alayhis Salm is His Abd (the slave) and His Rasl (Messenger).

One should have mn in the Hawd (Pool), Shafah (Intercession), Arsh (Throne), Kurs (Footstool) and mn in that Malakal Mawt (Angel of Death) removes the soul and it is returned to the bodies and they are questioned about mn, Tawhd and the Messenger. To have mn in the Sr (Trumpet) which Isrfl (the Angel) will blow.

Also to have mn that the grave, in Madnah, is the grave of Raslullh Sallallhu Alayhi wa Sallam and Ab Bakr Radiyallhu Anh and Umar Radiyallhu Anh.

To have mn in the fact that the heart of the believer is between the two fingers of Allh.

Dajjl (Anti-Christ) will descend in the Ummah of Muhammad and s Alayhis Salm will come at Ludd and kill him.

(These are the views of) the Scholars of Ahlus Sunnah, whichever point they (i.e., Ahlul Bidah; the People of Innovations) reject, they are the rejecters. Beware of Innovations (Bidah).

There is no one more virtuous than Ab Bakr Radiyallhu Anh after Muhammad Sallallhu Alayhi wa Sallam in this Ummah (nation; Islm), after him there is no one more virtuous than Umar Radiyallhu Anh and after Umar there is no one more virtuous than Uthmn Radiyallhu Anh. This is our saying about the Three Khulaf (caliphs) and we are silent about Al Radiyallhu Anh. The narrations of Abdullh bin Umar Radiyallhu Anh concerning their excellence and preference are Sahh (authentic). All Four Khulaf (caliphs) are Rshiddn Mahdiyyn (Rightly Guided).

We testify about Ashara Mubasharah (the Ten Companions that are Promised to be amongst Ahlul Jannah; the People of Paradise), their names are: Ab Bakr Radiyallhu Anh, Umar Radiyallhu Anh, Uthmn Radiyallhu Anh, Al Radiyallhu Anh, Talhah Radiyallhu Anh, az-Zubayr Radiyallhu Anh, Sad Radiyallhu Anh, Sad Radiyallhu Anh, Abdur Rahmn bin Awf Radiyallhu Anh and Ab Ubaydah Ibnul Jarrh Radiyallhu Anh. They are people to whom Raslullh Sallallhu Alayhi wa Sallam gave tidings of Paradise to, then we also affirm them being from Ahlul Jannah (the People of Paradise).

According to us performing Raful Yadayn (raising the hands) and saying (after reciting al-Ftihah) mn! loudly is a means to increasing in the good.

Supplications of righteousness, firmness and rectification should be made for the rulers. The sword should not be raised against them and war is not fought against them in issues of Ikhtilf (differing), nor should anyone be forced to say so and so is from Ahlul Jannah (the People of Paradise). However this can be said about the Ashara Mubasharah (the ten promised paradise), about whom Raslullh Sallallhu Alayhi wa Sallam gave the glad tidings of paradise.

Only mention Sift (the attributes) of Allh that He mentioned for Himself and negate everything He negated for Himself.

Beware from debating with Ahlul Haw (the People of Desires).

Withhold from mentioning the errors of Ashb (the companions) of Raslullh Sallallhu Alayhi wa Sallam and mention their Fadhlah (virtues) and remain silent about their mutual differences.

Do not seek advice from Ahlul Bidah (the People of Innovation) concerning the religious affairs, nor travel with them.

And for the permissible Nikh (wedlock) there has to be a Wal (guardian), listeners of the Khutbah (religious verdict) and two Adl (trustworthy) Shhid (witnesses). Mutah (temporary marriage) is Harm (unlawful) up until the Day of Judgment.

Pray behind every Slih (righteous) person, even Dsiq (the sinful) individual.

Pray Janzah Prayer (the funeral prayer) of every individual who is from Ahlul Qiblah (the People of the Qiblah i.e., Muslim) because his affair is with Allh.

Obey every Imm and Amr. Participate in Jihd and Hajj (with/under them.)

The Takbrs of Janzah Prayer (the funeral prayer) are four, and if the Imm says five then you also say five Takbrs, like Al Radiyallhu Anh. It is the saying of Abdullh bin Masd Radiyallhu Anh to say the same amount of Takbrs as the Imm, but (Imm) ash-Shfi has differed with me in this. He says that if the Imm says more than four Takbrs then he should supplement the prayer and he has presented to me a Hadth with its chain, of Raslullh Sallallhu Alayhi wa Sallam in which he said four Takbrs in Janzah Prayer (the funeral prayer).

Mash (the wiping) over the Khfayns (leather socks) is three days and nights (for Safar; the traveller) and one day and night for Muqm (the resident).

Nawfil Prayer (the supererogatory) prayer is two Rakah (units). There is no prayer before the yd Prayer. Pray two units (Tahiyyatul Masjid) before sitting down in whatever mosque you enter. The Witr (prayer) is one Rakah (unit). Saying the Iqmah (before Fardh prayers; obligatory prayers) is Wjib (necessary).

I consider the people of Ahlus Sunnah (the People of Sunnah) much better then Ahlul Ahw (the People of Desires) whatever their defects.
May Allh give you and us death upon Islm and the Sunnah and may He give us its knowledge.

When Shaykhul Islm Haraw was exiled he left all his books but he took this treatise with him.

It is the saying of Ibnu Mandah who said: Whoever read this advice and acted upon it is worthy of the verse upon him,


إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ
For over My servants no authority shalt thou (Iblis; Devil) have!.. (al-Isr 17/65; al-Hijr 15/42).

And he (i.e., Ibnu Mandah) would often recite this Khutbah (sermon) in the start of his sermons.

Hfidh Ibnul Qayyim would often begin most of his books with it.
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: AQDAH (CREED) OF SHAYKH'UL UMMAH, IMM AHMAD BIN HANBAL
« Reply #4 on: 05.09.2015, 06:12:28 AM »


Uslus Sunnah (The Foundations of the Sunnah)
Ahmad bin Hanbal Rahimahullh

Qadi Abl Husayn Muhammad bin Ab Yal said: I read to Mubrak saying to him: Abdul Azz al-Azj informed us: Al bin Bushrn informed us: Uthmn, known as Ibnus Samk, informed us: Hasan bin Abdul Wahhb narrated to us: Sulaymn bin Muhammad al-Munqar narrated to us: Abds bin Mlik al-Attr narrated to me: I heard Ab Abdullh Ahmad bin Hanbal Rahimahullh (May Allah be Pleased with Him), saying:

The fundamental principles of the Sunnah with us are:

1- Holding fast to what the Companions of Raslullh Sallallhu Alayhi wa Sallam were upon.

2- Taking them (and their way) as a model to be followed.

3- The abandonment of Bidah (innovations) and every Bidah (innovation) is Dallah (misguidance).

4- The abandonment of controversies (with Ahlul Bidah; the Peple of Innovations).

5- The abandonment of sitting with Ahlul Ahw (the People of Desires).

6- And the abandonment of quarreling, argumentation and controversy in the religion.

7- And the Sunnah with us are the thr (i.e., narrations) of Raslullh Sallallhu Alayhi wa Sallam and the Sunnah explains and clarifies the Qurn.

8- It (i.e., Sunnah) is the guide to the Qurn containing evidences and indications as to its meanings and correct interpretations.

9- There is no Qiys (analogical reasoning) in the Sunnah and examples or likenesses are not to be made for it.

10- Nor is it grasped and comprehended by Aql (the intellects) or Haw (the desires).

11- Rather it (consists of) following (and depending upon) it and abandoning the Haw (desire).

12- And it is from the binding and necessary Sunnah, (the Sunnah) which whoever leaves a single matter from it, has not accepted it (in its totality), has not believed in it and is not from its Ahl (people).

13- To have mn (faith) in Qadar (the Divine pre-decree), both its Khayr (good) and its Sharr (evil).

14- Tasdq (to affirm) the Ahdth (pl., Hadth) related to it and to have mn (faith) in them. It is not to he said: Why or 'how'? It is (but) attestation (to the truthfulness of such Ahdth) and having faith in them.

15- And whoever does not know the explanation of a Hadth and (whose) intellect (does not have the capacity) to make him understand it, then that would be sufficient (i.e., to just merely affirm the Ahdth and have faith in them) since (everything from the religion) has been perfected for him. And it is necessary for him to have faith in it and to submit to it, such as the Hadth of Sdiqul Masdq (the truthful, the believed) and whatever is similar to it in the matter of al-Qadar.

16- And also like the Ahdth regarding the Ruyah (the believers seeing of Allh in the Hereafter), all of them, even if they disagree with peoples hearing and (even) if the one who is listening to them feels repelled by and is averse to them.

17- Certainly, it is obligatory upon him to have faith in them and not to reject a single word from them nor from other (such) Ahdth, which have been reported by reliable, trustworthy narrators.

18- And that he does not argue with anyone, nor dispute and nor should he learn (about how to make) argumentation (in such matters).

19- For indeed, (indulging in) Kalm (theological rhetoric) in the matter of Qadar, the Ruyah, the Qurn and other such issues are among the ways that are detested and which are forbidden.

20- The one who does so, even if he reaches the truth with his words, is not from Ahl'us Sunnah, until he abandons (using) this mode of argumentation, (and until he) submits and believes in the thr (the prophetic narrations and those of the Companions).

21- And the Qurn is Kalmullh (the Word of Allh). It is not Mahklq (created). And he should not be too weak to declare it is not created and that the Word of Allh is not (something) distinct and separate from Him (i.e., an entity in itself) and that not a single thing from it is created.

22- And beware of argumentation with the one who innovates in this matter and says that his recitation of the Qurn is Makhlq (created) and other such claims.

23- And whoever hesitates in this matter and says: I do not know whether it is Mahklq (created) or Ghayri Mahklq (not created). It is but Kalmullh (the Word of Allh)'. Then he is a person of Bidah (innovation) and he is just like the one who says: It is Mahklq (created)'.

24- Indeed it (Qurn) is the Word of Allh and it is not created.

25- To have faith in the Ruyah (that Allh will be seen) on the Day of Judgment has been reported from Raslullh Sallallhu Alayhi wa Sallam in Sahh (the authentic) Ahdth.

26- And that Raslullh Sallallhu Alayhi wa Sallam saw his Rabb (Lord) and is correct and Sahh (authentic). It has been reported by Qatdah from lkrimah from Ibnu Abbs Radiyallhu Anhum Ajman. And al-Hakam bin Ibn reported it from Ikrimah from Ibnu Abbs Radiyallhu Anhum Ajman. Also Al bin Zayd reported it from Ysuf bin Mahrn from Ibnu Abbs Radiyallhu Anhum Ajman.

27- And the Hadth, in our estimation, is to be taken by ala Dhahirihi (its apparent meaning), as it has come from Raslullh Sallallhu Alayhi wa Sallam. And indulging in Kalm (theological rhetoric) with respect to it is Bidah (an innovation). But we have faith in it as it came, upon its Dhhir (apparent meaning) and we do not dispute with anyone regarding it.

28- And having faith in Mzn (the balance i.e., the weighing) on the Day of Judgment just as it has come (to us in the Hadth): A Servant will be weighed on the Day of Judgment and he will not be equal in weight to the wing of a fly.

29- And the actions of the servants will be weighed just as has been reported in thr (the narration). To have faith in it and to attest to its truthfulness and to turn away from whoever rejects that and to abandon argumentation with him.

30- And that Allh, will speak to the servants on the Day of Judgment, without there being a translator between Him and them, to have faith in this and to attest to its truthfulness.

31- To have faith in the Hawd (the Pool) and that there is a pool for Raslullh Sallallhu Alayhi wa Sallam on the Day of Judgment. His Ummah will come to it (to drink) and its width is equal to the distance traveled in a month. Its drinking vessels equaling the number of stars in the sky (and this is) in accordance with the narrations that are authentic in this regard, from more than one aspect.

32- To have faith in Adhbul Qabr (the Punishment of the Grave) and that this Ummah will be put to trial in their graves and will be questioned about mn (and) Islm. About who is his Rabb (Lord)? Who is his Prophet?

33- And that (Questioning Angels) Munkar and Nakir will come to him (person in the grave), (all of that) in whatever way Allh wills and in whatever way He desires. To have faith in that and to attest to its truthfulness.

34- To have faith in Shafah (the Intercession) of Raslullh Sallallhu Alayhi wa Sallam and (to have faith) that some people will be brought out of Jahannam (the Fire; Hellfire) after they have been burnt therein and reduced to charcoal. (That) it will be ordered for them to be placed in a river by the door of Paradise, as has been reported in the narration, (all of that) however Allh wills and in whatever way Allh wills. Indeed, it is to have faith in it and to attest to its truthfulness.

35- To have faith that the Mashud Dajjl (anti Christ) is to come, there being written between his eyes, Kfir (disbeliever). And (to have faith) in the Ahdth which have come (to us) regarding him. And to have faith that that will happen.

36- And (to have faith) that s (bin Maryam) will Nuzl (descend) and will kill him (Mashud Dajjl) at the Gate of Ludd.

37- And that mn (faith) consists of (both) Qawl (speech) and Amal (action), it increases and decreases as has been reported in the narration: Kmil (The most complete) of Muminn (the believers) with respect to mn (faith) is the best of them in his Akhlq (manners).

38- And whoever abandons Salt (daily the prayers) then he has disbelieved. There is nothing from among Amal (the actions), the abandonment of which constitutes Kufr (disbelief) except for Salt (daily the prayers). Whoever abandons it is a Kfir (disbeliever) and Allh has made Qatl (killing) him Hall (permissible).

39- And the best of this Ummah after its Prophet Sallallhu Alayhi wa Sallam is Ab Bakr as-Siddq Radiyallhu Anh then Umar Ibnul Khattb Radiyallhu Anh then Uthmn bin Affn Radiyallhu Anh.

40- We give precedence to those three just as Ashb (the Companions) of Raslullh Sallallhu Alayhi wa Sallam gave precedence to them. They (i.e., the Companions) never differed in that.

41- Then after those three, the five Ashbush Shr (Companions of the Shr; council): Al bin Ab Tlib Radiyallhu Anh, az-Zubayr Radiyallhu Anh, Talhah Radiyallhu Anh, Abdur Rahmn bin Awf Radiyallhu Anh and Sad bin Ab Waqqs Radiyallhu Anh, each of them was fitting and appropriate for Khilfah (caliphate) and each of them was an Imm (leader).

42- In this regard we take the Hadth of Ibnu Umar Radiyallhu Anhum Ajman: We used to consider, while Raslullh Sallallhu Alayhi wa Sallam was alive and his companions widespread: Ab Bakr Radiyallhu Anh, (to be first), then Umar Radiyallhu Anh, then Uthmn Radiyallhu Anh; and then we remained quiet.

43- Then after Ashbush Shr (the five companions of the Shr; council) are the people who fought in Badr from among the Muhjirn (emigrants). And then those who fought in Badr from among the Ansr (helpers), from among Ahab (the companions) of Raslullh Sallallhu Alayhi wa Sallam. (Each ones rank is) according to his Hijrah (migration) and precedence (in the religion).

44- Then the most superior of mankind after these: Ashb (the companions) of Raslullh Sallallhu Alayhi wa Sallam, the generation in which he was sent. Everyone who accompanied him, whether for a year, a month, a day, an hour or (just merely) saw him, then he is from among his Companions. His companionship is according to the extent to which he accompanied him, (and to the extent to which) he had precedence in being with him, heard from him and looked at him.

45- So the closest of them in companionship to him are more excellent than the generation, which did not see him, even if they met Allh with all the (good) actions. Despite that, those who accompanied Raslullh Sallallhu Alayhi wa Sallam, saw him and heard from him (are superior).

46- And whoever saw him with his eyes, and believed in him, even if for an hour, is more excellent, on account of this companionship (with Raslullh), than the Tbin, even if they (i.e., the Tbin) did every action of goodness.

47- And hearing and obeying A'immah (pl., Imam; the leaders) and the Amrul Muminn (Leader of the Believers), whether Birr (righteous) or Fjir (sinful), from among those who come into power with the Khilfah (caliphate) and with respect to whom the people have agreed and united themselves and are pleased with him.

48- And also (hearing and obeying the one) who fought against the people with the sword (i.e., conquered them) until he became the Khalfah (caliph) and was named the Amrul Muminn.

49- Participation in battles along with Umar (the leaders), be they Birr (righteous) or Fjir (sinful), is an everlasting affair up (i.e., always operative) until the Day of Judgment. It is never to be abandoned. (Likewise) the division of Fay (the spoils of war) and appointing Aimmah (the rulers) to establish Hudd (pl., Hadd; the prescribed punishments) are (both) everlasting. It is not Jiz (permissible) for anyone to rebuke them or to contend with them (i.e., the rulers).

50-  Also, handing over Zakh (the charity) to them (i.e., the rulers) is Jaiz (permissible) and always operative (in effect). Whoever gives Zakah (the charity) to them then that will suffice him (i.e., his obligation will have been fulfilled), whether Birr (righteous) or Fjir (sinful).

51- And performing Jumuah Prayer (the Friday Prayer) behind him (i.e., the ruler; Caliph) and behind whomever he appoints is (a) permissible and perfect (act) and (consists of) two Rakahs (units). Whoever repeats them (after praying behind him due to accounting the Caliph or the one who appoint as a Fjir) is Mubtadi (an innovator), one who abandons the thr (narrations) and an opposer of the Sunnah. He receives nothing (of reward) from the excellence of his (attendance of) the Jumuah Prayer, if he does not accept and hold that prayer is to be observed behind the leaders, whomever they may be, the righteous amongst them and Fjir (the sinful) amongst them.

52- So the Sunnah is that the prayers two Rakahs (unit) with them. (Whoever repeats them is an innovator) and that he acknowledges that they are perfect and complete, not having any doubt in his heart regarding that.

53- And whoever revolts against a leader from among the leaders of the Muslims, after the people had agreed upon him and united themselves behind him, after they had affirmed the Khilfah for him, in whatever way this Khilfah may have been, by their pleasure and acceptance or by (his) force and domination (over them), then this revolter has disobeyed the Muslims, and has contradicted the narrations of Raslullh Sallallhu Alayhi wa Sallam. And if the one who revolted against the ruler died he would have died the death of Jhiliyyah (ignorance).

54- And the killing of Sultn (the one in power) is not Hall (lawful), and nor is it Jiz (permissible) for anyone amongst the people to revolt against him. Whoever does that is Mubtadi (an innovator), (and is) upon other than the Sunnah and the (correct) path.

55- Fighting against the thieves and Kharrij (the revolters) is Jiz (permissible). That is, when they set upon a man with respect to his person and his wealth. It is then permissible for him to fight (and defend) himself and his property and to repel (the thieves and the revolters) from them both (i.e., himself and his property) with everything that is within his capacity.

56- But it is not Jiz (permissible) for him, when they depart from him or abandon him, that he seeks them (i.e., to find them). Nor should he follow their tracks and this is not (permissible) for anyone other than the Imm (leader) or those charged with authority over the Muslimn (pl., Muslim).

57- It is only for him to defend himself in his own place and he should intend, by his striving against them, that he will not kill anyone. But if he kills him whilst defending himself in the battle, then Allh will make the one killed far removed (from Himself and from any goodness). And if he (himself) is killed in that state, whilst he is defending himself and his property, then I hope that it is Shahdah (martyrdom) for him, as has occurred in the Hadth.

58- And all of the narrations in this regard have ordered with fighting him but did not order killing him, nor pursuing him and nor finishing him off should he fall to the ground or become wounded.

59- And if he took him as a captive he should not kill him and should not carry out Hadd (the prescribed) punishment against him, but rather, he should raise his matter to whomever Allh has appointed and given authority so that he may judge in the matter.

60- And we do not testify for anyone from among Ahlul Qiblah (the People of the Qiblah i.e., Muslimn), on account of an action that he has done, that he is in Jannah (Paradise) or in Jahannam (Hell-Fire). We have hope for Slih (the righteous) one and we fear for him and we fear for Fsiq (the evil and sinful) person and we hope in Rahmah (the mercy) of Allh for him.

61- And whoever meets Allh with a sin, which would necessitate Nr (the Fire i.e., Hellfire) for him, having Tawbah (repented), not returning back to it and (not) being insistent upon it then Allh will turn to him (in forgiveness). And Allh accepts Tawbah (repentance) from His servants and forgives the evil actions.

62- And whoever meets Him after having had Hadd (the prescribed) punishment meted out to him for that (particular) sin in this world, then that would be its Kafrah (expiation) as occurs in the narration from Raslullh Sallallhu Alayhi wa Sallam.

63- And whoever meets him having persisted upon, and not repented from the sins which necessitate punishment, then his affair is with Allh if He wills He will punish Him and if He wills He will forgive him.

64- And whoever meets Him as a Kfir (disbeliever), He will punish him and will not forgive him.

65- And Rajm (stoning to death; which is true and correct) is the rightful due of the one who has fortified (himself/herself with marriage) but fornicates, either when he/she admits (to this act) or when the evidence is established against him/her.

66- Raslullh Sallallhu Alayhi wa Sallam performed Rajm (stoned to death) and Khulafir Rshiddn (the Rightly Guided Leaders) too, performed Rajm (stoned to death).

67- And whoever disparages and degrades a single one of the Companions of Raslullh Sallallhu Alayhi wa Sallam or dislikes him on account of something that occurred from him, or mentions his shortcomings, then he is Mubtadi (an innovator).

68- (He remains as such) until he asks for Allhs Rahmah (mercy) for them (Ashb; companions), all of them and until) his heart is sincere and good-natured towards them.

69- And Nifq (Hypocrisy); it is Kufr (disbelief), that a person disbelieves in Allh and worships other than Him (inwardly), (but) he manifests Islm openly such as Munfiqn (pl., Munfiq; the hypocrites) in the time of Raslullh Sallallhu Alayhi wa Sallam.

70- And his Sallallhu Alayhi wa Sallam saying: in whomsoever there are three (characteristics) he is a Munfiq (hypocrite) is an intensification (in expression) we report it as it has come and we do not explain it. And (likewise) his Sallallhu Alayhi wa Sallam saying: Do not become disbelievers after me, (astray) striking the necks of each other. And: When two Muslims meet with their swords then (both) the killer and the killed are in the Fire. And: Cursing a Muslim is Fisq (wickedness) and fighting against him is Kufr (disbelief). And: Whoever says to his brother, O Kfir (Disbeliever)! then it returns back to one of them. And: It is Kufr (disbelief) in Allh, the one who denies his kinship, even if it is insignificant (i.e., remote). And other Ahdth such as these, among those which have been authenticated and preserved.

71- We submit to it, even if we do not know its explanation. We do not talk about it. We do not argue about it. And we do not explain these Ahdth except with the like of what they (i.e., the Ahdth) have come with. We do not reject them except with the best amongst them.

72- And Jannah (Paradise) and Nr (fire; Hell-Fire) are two created things. They have (already) been created as has come from Raslullh (in the Hadth): I entered Paradise and I saw a castle And: I saw Hawd (the Pool)... And: I looked into Hell-Fire and I saw that most of its inhabitants were women. And: I looked into the Fire and I saw such and such

73- So whoever claims that they (i.e., Paradise and Hell-Fire) are not created then he is a denier of the Qurn and the Ahdth of Raslullh Sallallhu Alayhi wa Sallam and I do not consider that be believes in Paradise and Hell-Fire

74- And whoever dies from among Ahlul Qiblah (the People of the Qiblah; Muslimn) as a Muwahhid (one testifying to the unity and uniqueness of Allah in His Lordship His right of worship and in His Names and Attributes) then (Janzah; Funeral) Prayer is performed over him and forgiveness is sought for him.

75- Seeking forgiveness is not to be withheld from him (i.e., it should not be abandoned for him) and we do not abandon Praying (Janzah; Funeral Prayer) over him on account of a sin which he committed, regardless of whether it is a small or a big sin. His affair is with Allh.
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

 

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