التوحيد at-Tawhid

Author Topic: Aqidah (Creed) of Shaykh'ul Ummah, Imam Ahmad ibn Hanbal  (Read 982 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: Aqidah (Creed) of Shaykh'ul Ummah, Imam Ahmad ibn Hanbal
« Reply #1 on: August 25, 2015, 04:25:49 PM »
Sifat (the Characteristic of) Mu'min (a Believer) Min (from) Ahl'us Sunnah wa'l Jamaa’ah, Ahmad ibn Hanbal (rahimahullah)

Abu Ya'la, Tabaqat'ul Hanabilah, 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 ibn Habib al-Andari said: “I heard Ahmad ibn Hanbal (rahimahullah) say: The Characteristic of a Believer from Ahlu's Sunnah wa'l Jamaa’ah is:

1- Whoever bears witness that la ilaha illallah (no god has the right to be worshiped except Allah), Wahdahu la Sharika lah (He is alone without partners), and Muhammad is Abduhu (His slave) and Rasuluh (Messenger).
 
2- He establishes all that Anbiya (the Prophets) and Rasul (Messengers) have come with. He believes in his heart that which he manifests.

3- He does not Shakk (doubt) in his Iman (belief).
 
4- He does not make Takfir of anyone amongst Ahl'ul Tawhid (the People of Tawhid) because of a sin. But he delays what is unknown to him of the affairs to Allah Azza wa Jalla. He entrusts his affairs with Allah Azza wa Jalla. He does not guarantee safety from Allah Azza wa Jalla for a sin.

5- He knows that everything is by Qada (Divine Will) of Allah 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 sallallaahu alayhi wa sallam and he fears for the one who does badly.

7- He does not place anyone from the Ummah of Muhammad (sallallaahu alayhi wa sallam) in Jannah (Paradise) or Naar (the fire i.e, Hell) because of Ihsan (some good) or bad that was done, so that Allah 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 Sahaba (companions) whom Allah has chosen to attend (His Prophet sallallaahu alayhi wa sallam).

9- He gives preference (amongst the Sahaba) to Abu Bakr (radiyallahu anh), Umar (radiyallahu anh) and Uthman (radiyallahu anh). He knows Haqq (the right) of Ali ibn Abi Talib (radiyallahu anh), Talha (radiyallahu anh), Zubayr (radiyallahu anh), Abd'ur Rahman ibn Awf (radiyallahu anh), Sa’d ibn Abi Waqqas (radiyallahu anh), Sa’id ibn Zayd ibn Amr ibn Nufayl (radiyallahu anh) over the rest of Sahaba (the companions). Indeed, they are the nine who were with Nabi sallallaahu alayhi wa sallam on the mountain of Hira when Nabi sallallaahu alayhi wa sallam said: “Be calm Hira, because you have upon yourself a Nabi (Prophet), a Siddiq (truthful) one and a Shahid (martyred)." And Nabi sallallaahu alayhi wa sallam is the tenth of them.

10- He shows Rahmah (mercy) on all of the Ashab (companions) of Muhammad (sallallaahu alayhi wa sallam). The young from among them and the old. He speaks of their Fadilah (virtues) and refrains from that which broke out among them.

11- Salat'ul Idayn (the two Id Prayers), (Salat'ul) Khawf (Fear Prayer), (Salat'ul) Jumu’ah (Friday Prayer), and (Salat'ul) Jamaa’ah (Congregational Prayer) with every Amir (leader), whether he is Birr (righteous) or Fajir (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 Qur’an is Kalamullah (the speech of Allah) and His Tanzil (revelation) and it is not Makhluq (created).

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

16- Jihaad is ongoing since the time that Allah sent Muhammad sallallaahu alayhi wa sallam up until the last group who will fight the Dajjal (Anti-Christ). They will not be harmed by the wrongdoing of the wrongdoer.

17- Buying and selling is Halaal (permissible) until Yawm'ul Qiyamah (the Day of Resurrection) in accordance with al-Kitaab (the Book i.e., Qur'an) and the Sunnah.

18- Saying Takbir (Allahu Akbar; Allah is the Great) is four times over the Janazah (funeral).

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

20- Iman (the belief) in Azab'ul Qabr (the punishment of the grave).

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

22- Iman (the belief) in the Hawd (the Pool) and Shafa'ah (the intercession).

23- Iman (the belief) that Ahl'ul Jannah (the people of Paradise) will see their Rabb (Lord) Tabaraka wa Ta'ala (The Blessed and Exalted).

24- Iman (the belief) that Muwahhidin (those who profess the oneness of Allah) will exit Naar (the fire; Hell) after being burned, just as the Hadith narrates these things on the authority of Nabi sallallaahu alayhi wa sallam.

25- We believe in the truth of them and we don’t make any analogy with them.

26- This is what Ulama )pl., Alim; the scholars) of all the cities have agreed upon (as the Characteristic of a Believer from Ahlu's Sunnah wa'l Jamaa’ah)."
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: Aqidah (Creed) of Shaykh'ul Ummah, Imam Ahmad ibn Hanbal
« Reply #2 on: September 01, 2015, 02:56:20 PM »
the Sunnah upon which Rasulullah (sallallaahu alayhi wa sallam) died
Imam Ahmad ibn Hanbal (H. 164-241), Abu Ya'la, Tabaqat'ul Hanabila, 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

Abu'l Husayn Muhammad ibn Abi Ya’la said: al-Mubaarak informed us, saying: Abd'ul Aziz al-Azji informed us, saying: Abu Bakr al-Mufid narrated to us: Hasan ibn Ismail ar-Rah’iyy narrated to us, saying: Ahmad ibn Hanbal (rahimahullah), the Imam of Ahl'us Sunnah, the one showing patience at the time of severe trial, said to me:

“Ninety men from among the Tabi’in, the scholars of the Muslims and of the Salaf and Fuqaha (the jurists) of the various cities are (unanimously) agreed that the Sunnah upon which Rasulullah sallallaahu alayhi wa sallam died is:

1- The first: Being pleased and content with the Qada (Ordainment) of Allah 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 Din (the religion i.e., Islam).

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

5- Participating in Jihaad with every Khalifah, whether Birr (righteous) or Fajir (sinful).

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

7- That Iman (faith) consists of Qawl (speech) and Amal (action), it increases with Ta'ah (obedience) and decreases with Ma'siyah (disobedience).

8- That the Qur’an is 'Kalamullah (the Speech of Allah)' (which was) revealed upon the heart of His Nabi Muhammad sallallaahu alayhi wa sallam. It is Ghayri Makhluq (not created), in whatever fashion it is recited or rehearsed.

9- Having Sabr (patience) under the banner of the one in authority; Sultan, in whatever condition he may be in, Adil (just) or Dhalim (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 Takfir (declaring one to be a 'Kafir' disbeliever) anyone from among Ahl'ul Tawhid (the People of Tawhid) even if they commit Kabair (the Major Sins).

12- Refraining from (talking about) whatever occurred between Ashab (the companions) of Rasulullah (sallallaahu alayhi wa sallam).

13- That the best of mankind after Rasulullah sallallaahu alayhi wa sallam are: Abu Bakr (radiyallahu anh), Umar (radiyallahu anh), Uthman (radiyallahu anh), and Ali (radiyallahu anh), the nephew of Rasulullah sallallaahu alayhi wa sallam.

14- Asking for Allah’s Rahmah (mercy) for all of the Ashab (companions) of Rasulullah sallallaahu alayhi wa sallam, and also for his offspring, his wives and his kinship through marriage, may the pleasure of Allah be upon them all.

This is the Sunnah; stick fast to it and you will be safe. Taking it is Hidayah (guidance) and abandoning it is Dalalah (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: Aqidah (Creed) of Shaykh'ul Ummah, Imam Ahmad ibn Hanbal
« Reply #3 on: September 03, 2015, 04:37:54 PM »
The Aqidah Of Ahl'us Sunnah wa'l Jamaa'ah
Imam Ahmad Ibn Hanbal, Ibn'ul Jawzi, Manaaqib'ul Imam Ahmad ibn Hanbal, 167-171

At the time of the Fitnah (trial and tribulations) of Qadr (of Qadariyyah), Rafd (of Rafidha), I’tizaal (of Mu'tazilah), Irjaa (of Murji'ah) and Khalq'ul Qur’an (the Creation of the Qur’an), Imam Abu'l Hasan Musadad ibn Masahid ibn Masarbil Asadi Basri (d. 228H) wrote to Ahmad ibn Hanbal to write concerning the issues from the Sunnah of Rasulullah (sallallaahu alayhi wa sallam) and to send it to him. When this letter reached the Imam he said whilst weeping:

إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ to Allah we belong and to him is our return!.. (al-Baqarah 2/156) This Basri (meaning this person from Basra) has spent enough wealth acquiring knowledge, yet the condition of his knowledge is that he could not acquire the Sunnah of Rasulullah (sallallaahu alayhi wa sallam) regarding these issues.”

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


الْحَمْدُ للّهِ all praise is for Allah!.. who preserved Ahl'ul Ilm (the People of Knowledge) of every time who gave Da’wah (call) of Hidayah (guidance) to the misguided (in Shirk, Kufr and Jahl) and stopped the destruction. They made the dead, living by Kiaabullah (the Book of Allah i.e., Qur'an) and saved them (from Shirk, Kufr and Jahl; ignorance) via the Sunnah of Rasulullah (sallallaahu 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 Tahrif (distortion) of the Ghaalayn (Exaggerators) and the Ihtiaal of the Mubtalyn who were indulged in Bid’ah (innovations) and made Fitnah (trials) open and general and they made divisions after divisions upon Kitaabullah (the Book of Allah i.e.i, Qur’an). They placed Buhtaan’s (great lies) on Allah and raised numerous doubts concerning him. They talked about Kitaabullah without Ilm (knowledge). We seek refuge in Allah from these misguided sects. May Allah send Salaat (salutations) and Salaam (Mercy) upon His Prophet.

Amma bad (to proceed):

May Allah 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 Taqwa (piety), the Sunnah of Rasulullah and the obligation of the Jamaa’at’ul Muslimin (Believers). We know a bad destination of those who oppose it and a good destination of those who act accordingly. This saying of Muhammad (sallallaahu 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 Qur’an. The Qur’an is the Kalaamullah (Speech of Allah) and the means by which Allah made his Speech is Ghayri Mahkluq (not created) and whatever is the Lawh’al Mahfuz (Preserved Tablet) is also Ghayri Mahkluq (uncreated). Whoever says it is created is a Kafir (disbeliever) and whoever does not declare Takfir (excommunication) upon them, is also a disbeliever (after Hujjah; the proof is established).

After Kitaabulah, the Sunnah of Rasulullah (sallallaahu alayhi wa sallam), Prophetic Ahadith and the saying of Ashab (the companions) and Tabi'in (generation after Sahaba) have the next status. Salvation is in the Ittiba (following) and affirmation of the statements of the Anbiya (prophets) and Rusul (Messengers). These points have been continuously mentioned by the higher stature of Ahl’ul Ilm (the people of knowledge).

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

One group (amongst the Jahmiyyah sect) says the Qur’an is, Kalamullah (the speech of Allah) and it is Makhluq (created);

the second group (amongst the Jahmiyyah sect) says the Qur’an is Kalamullah (the speech of Allah), and then remains silent whether it is Makhluq (created) or Ghayri Mahkluq (uncreated). They are the Waaqafiyyah (pause);

the Third group (amongst the Jahmiyyah sect) says Tilawah (their words of recitation) of the Qur’an are Mahkhluq (created).

Then all of them are the Jahmiyyah and Ulama (the Scholars) made Ijmaa (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 Halaal (permissible to eat) and his decisions are not worthy of acceptance.

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

Regarding the Mu’tazilah, our Ulama (pl., Alim; Scholars) made Ijmaa (are agreed) that they are in favour of performing Takfir (declaring Muslims to be disbelievers) on the account of sins. Hence whosoever from amongst the Mu’tazilah is upon this, believes that Adam (alayhi salam) by committing a sin also committed Kufr and when the brothers of Yusuf (alayhi salam) lied to their father, they also committed Kufr. The Mu’tazilah made Ijmaa (are agreed) on this Aqidah (creed) that if one was to steal then he is from Ahl’un Naar (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 Salaam (greetings) or spoken to, nor is their food to be eaten that they slaughter up until they repent from their Aqidah (creed).

Concerning the Rawaafid, our Ulama (Scholars) made Ijmaa (are agreed), it is their Aqidah that Ali (radiyallahu anh) is more virtuous than Abu Bakr (radiyallahu anh) and Umar (radiyallahu anh) and the Islam of Ali (radiyallahu anh) was before the Islam of Abu Bakr (radiyallahu anh). The individual who is in favour of this has openly refuted Kitaab (the Book i.e., Qur’an) and the Sunnah (of the Prophet). Allah says:
مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ “Muhammad’ur Rasulullah (Muhammad is the messenger of Allah) and those who believe are with him…” (al-Fath 48/29)

In this Ayah Allah has preferred Abu Bakr (radiyallahu anh) after Muhammad (sallallaahu alayhi wa sallam), not Ali (radiyallahu anh). Rasulullah (sallallaahu alayhi wa sallam) said: “If I was to take a friend, I would take Abu Bakr but Allah has made me His friend.” (Bukhari; Muslim; Tirmidhi; Ahmad, al-Musnad) Whoever understands that the Islam of Ali (radiyallahu anh) was before the Islam of Abu Bakr (radiyallahu anh), he is upon error and mistake because he (i.e., Abu Bakr) accepted Islam when he was 35 and at that age Ali was a child of 7 years. The Islamic rulings, Shari’ah punishments and religious obligations were not effective on him.

It is necessary for the Muslim to have Iman in Khayr (the Good) and Sharr (the Bad) of Qadaa wa’l Qadr (Divine Will and Decree) and hold the belief that every acceptable and non-acceptable points of Qadaa wa’l Qadr are from Allah.

Allah created the Heavens before He created the creation and He did Tahliq (created) of those who are worthy of it. Its Ni’mah (blessings) are continuous. Whosoever thought that parts of Jannah (Paradise) are wasted is a Kafir (disbeliever) similarly Allah created Jahannam (Hell) and its Ahl (inheritors). Its punishment is continuous. People will come out of Hell due to Shafaah (the intercession) of Rasulullah (sallallaahu alayhi wa sallam).

The belief should be held of the Ruyatullah (seeing of Allah in the Hereafter), the speaking of Allah to Musa (alayhi salam) and that He (i.e., Allah) made Ibrahim (alayhi salam) his Khalil (close friend).

The Mizaan (Scale) is Haqq (true), the Siraat (Bridge) is Haqq (true), the Prophets are Haqq, Isa (alayhi salam) is His Abd (the slave) and His Rasul (Messenger).

One should have Iman in the Hawd (Pool), Shafa’ah (Intercession), Arsh (Throne), Kursi (Footstool) and Iman in that Malik’al Mawt (Angel of Death) removes the soul and it is returned to the bodies and they are questioned about Iman, Tawhid and the Messenger. To have Iman in the Sur (Trumpet) which Israfil (the Angel) will blow.

Also to have Iman that the grave, in Madinah, is the grave of Rasulullah (sallallaahu alayhi wa sallam) and Abu Bakr (radiyallahu anh) and Umar (radiyallahu anh).

To have Iman in the fact that the heart of the believer is between the two fingers of Allah.

Dajjaal (Anti-Christ) will descend in the Ummah of Muhammad and Isa (alayhi salam) will come at Ludd and kill him.

(These are the views of) the Scholars of Ahl’us Sunnah, whichever point they (i.e., Ahl’ul Bid’ah; the People of Innovations) reject, they are the rejectors. Beware of Innovations (Bid’ah).

There is no one more virtuous than Abu Bakr (radiyallahu anh) after Muhammad (sallallaahu alayhi wa sallam) in this Ummah (nation; Islam), after him there is no one more virtuous than Umar (radiyallahu anh) and after Umar there is no one more virtuous than Uthman (radiyallahu anh). This is our saying about the Three Khulafaa (caliphs) and we are silent about Ali (radiyallahu anh). The narrations of Abdullah Ibn Umar (radiyallahu anh) concerning their excellence and preference are Sahih (authentic). All Four Khulafa (caliphs) are Rashidin Mahdiyin (Rightly Guided).

We testify about Ashara Mubashara (the Ten Companions that are Promised to be amongst Ahl’ul Jannah; the People of Paradise), their names are: Abu Bakr (radiyallahu anh), Umar (radiyallahu anh) Uthman (radiyallahu anh), Ali (radiyallahu anh), Talha (radiyallahu anh), Zubayr (radiyallahu anh), Sa’d (radiyallahu anh), Sa’id (radiyallahu anh), Abd'ur Rahman ibn Awf (radiyallahu anh) and Abu Ubaydah ibn’ul Jarraah (radiyallahu anh). They are people to whom Rasulullah (salllallahu alayhi wa sallam) gave tidings of Paradise to, then we also affirm them being from Ahl2ul Jannah (the People of Paradise).

According to us performing Raf’ul Yadayyn (raising the hands) and saying (after reciting al-Fatiha) Amin! 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 Ikhtilaaf (differing), nor should anyone be forced to say so and so is from Ahl’ul Jannah (the People of Paradise). However this can be said about the Ashara Mubashara (the ten promised paradise), about whom Rasulullah (sallallaahu alayhi wa sallam) gave the glad tidings of paradise.

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

Beware from debating with Ahl’ul Hawaa (the People of Desires).

Withhold from mentioning the errors of Ashab (the companions) of Rasulullah (sallallaahu alayhi wa sallam) and mention their Fadhilah (virtues) and remain silent about their mutual differences.

Do not seek advice from Ahl’ul Bid’ah (the People of Innovation) concerning the religious affairs, nor travel with them.

And for the permissible Ni’kah (wedlock) there has to be a Wali (guardian), listeners of the Khutbah (religious verdict) and two Adl (trustworthy) Shahid (witnesses). Mu’tah (temporary marriage) is Haraam (unlawful) up until the Day of Judgment.

Pray behind every Salih (righteous) person, even Dasiq (the sinful) individual.

Pray Janazah Prayer (the funeral prayer) of every individual who is from Ahl’ul Qiblah (the People of the Qiblah i.e., Muslim) because his affair is with Allah.

Obey every Imam and Amir. Participate in Jihaad and Hajj (with/under them.)

The Takbirs of Janazah Prayer (the funeral prayer) are four, and if the Imam says five then you also say five Takbirs, like Ali (radiyallahu anh). It is the saying of Abdullah Ibn Mas’ud (radiyallahu anh) to say the same amount of Takbirs as the Imam, but (Imam) Shaafi’i has differed with me in this. He says that if the Imam says more than four Takbirs then he should supplement the prayer and he has presented to me a Hadith with its chain, of Rasulullah (sallallaahu alayhi wa sallam) in which he said four Takbirs in Janazah Prayer (the funeral prayer).

Mash (the wiping) over the Khuffains (leather socks) is three days and nights (for Safari; the traveller) and one day and night for Mukim (the resident).

Nawafil Prayer (the supererogatory) prayer is two Ra’kah (units). There is no prayer before the Eid Prayer. Pray two units (Tahiyyat’ul Masjid) before sitting down in whatever mosque you enter. The Witr (prayer) is one Ra’kah (unit). Saying the Iqaamah (before Fard prayers; obligatory prayers) is Waajib (necessary).
I consider the people of Ahl’us Sunnah (the People of Sunnah) much better then Ahl'ul Ahwaa (the People of Desires) whatever their defects.

May Allah give you and us death upon Islam and the Sunnah and may He give us its knowledge.

When Shaykh'ul Islam Harawi was exiled he left all his books but he took this treatise with him.

It is the saying of Ibn 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-Isra 17/65; al-Hijr 15/42).” And he (i.e., Ibn Mandah) would often recite this Khutbah (sermon) in the start of his sermons.

Hafidh Ibn 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: Aqidah (Creed) of Shaykh'ul Ummah, Imam Ahmad ibn Hanbal
« Reply #4 on: September 05, 2015, 06:12:28 AM »
Usoul’us Sunnah (The Foundations of the Sunnah)
Ahmad ibn Hanbal (rahimahullah)

Qadi Abu'l Husayn Muhammad ibn Abi Ya’la said: I read to Mubaarak saying to him: Abd'ul Aziz al-Azji informed us: Ali ibn Bushraan informed us: Uthman, known as Ibnu’s Samaak, informed us: Hasan ibn Abd'ul Wahhab narrated to us: Sulayman ibn Muhammad al-Munqari narrated to us: Abdus ibn Malik al-Attar narrated to me: I heard Abu Abdullah Ahmad ibn Hanbal, rahimahullah (may Allah be pleased with him), saying:
 
The fundamental principles of the Sunnah with us are:

1- Holding fast to what the Companions of Rasulullah (sallallaahu alayhi wa sallam) were upon.

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

3- The abandonment of Bid’ah (innovations) and every Bid’ah (innovation) is Dalalah (misguidance).

4- The abandonment of controversies (with Ahl’ul Bid’ah; the Peple of Innovations).

5- The abandonment of sitting with Ahl’ul Ahwaa (the People of Desires).

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

7- And the Sunnah with us are the Athar (i.e., narrations) of Rasulullah (sallallaahu alayhi wa sallam) and the Sunnah explains and clarifies the Qur’an.

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

9- There is no Qiyas (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 Hawaa (the desires).

11- Rather it (consists of) following (and depending upon) it and abandoning the Hawaa (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 Iman (faith) in Qadar (the Divine pre-decree), both its Khayr (good) and its Sharr (evil).

14- Tasdiq (to affirm) the Ahadith (pl., Hadith) related to it and to have Iman (faith) in them. It is not to he said: ‘Why’ or 'how'? It is (but) attestation (to the truthfulness of such Ahadith) and having faith in them.

15- And whoever does not know the explanation of a Hadith 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 Ahadith 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 Hadith of Sadiq’ul Masduq (the truthful, the believed) and whatever is similar to it in the matter of al-Qadar.

16- And also like the Ahadith regarding the Ru’yah (the believer’s seeing of Allah in the Hereafter), all of them, even if they disagree with people’s 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) Ahadith, 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) Kalaam (theological rhetoric) in the matter of Qadar, the Ru’yah, the Qur’an 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 Athar (the prophetic narrations and those of the Companions).

21- And the Qur’an is ‘Kalamullah (the Word of Allah)'. It is not Mahkluq (created). And he should not be too weak to declare it is not created and that the Word of Allah 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 Qur’an is Makhluq (created) and other such claims.

23- And whoever hesitates in this matter and says: ‘I do not know whether it is Makhluq (created) or Ghayri Mahkluq (not created). It is but Kalamullah (the Word of Allah)'. Then he is a person of Bid’ah (innovation) and he is just like the one who says: ‘It is Mahkluq (created)'.

24- Indeed it (Qur’an) is the Word of Allah and it is not created.

25- To have faith in the Ru’yah (that Allah will be seen) on the Day of Judgment has been reported from Rasulullah (sallallaahu alayhi wa sallam) in Sahih (the authentic) Ahadith.

26- And that Rasulullah (sallallaahu alayhi wa sallam) saw his Rabb (Lord) and is correct and Sahih (authentic). It has been reported by Qatadah from lkrimah from Ibn Abbaas (radiyallahu anhuma ajmain). And al-Hakam ibn Ibaan reported it from Ikrimah from Ibn Abbaas (radiyallahu anhuma ajmain). Also Ali ibn Zayd reported it from Yusuf ibn Mahraan from Ibn Abbaas (radiyallahu anhuma ajmain).

27- And the Hadith, in our estimation, is to be taken by ala Dhahirihi (its apparent meaning), as it has come from Rasulullah (sallallaahu alayhi wa sallam). And indulging in Kalaam (theological rhetoric) with respect to it is Bid’ah (an innovation). But we have faith in it as it came, upon its Dhahir (apparent meaning) and we do not dispute with anyone regarding it.

28- And having faith in Mizan (the balance i.e., the weighing) on the Day of Judgment just as it has come (to us in the Hadith): “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 Athar (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 Allah, 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 Rasulullah (sallallaahu 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 Azab’ul Qabr (the Punishment of the Grave) and that this Ummah will be put to trial in their graves and will be questioned about Iman (and) Islam. 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 Allah wills and in whatever way He desires. To have faith in that and to attest to its truthfulness.

34- To have faith in Shafa’ah (the Intercession) of Rasulullah (sallallaahu 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 Allah wills and in whatever way Allah wills. Indeed, it is to have faith in it and to attest to its truthfulness.

35- To have faith that the Masih'ud Dajjal (anti Christ) is to come, there being written between his eyes, ‘Kafir (disbeliever)'. And (to have faith) in the Ahadith which have come (to us) regarding him. And to have faith that that will happen.

36- And (to have faith) that Isa (Ibn Maryam) will Nuzul (descend) and will kill him (Masih'ud Dajjal) at the Gate of Ludd.

37- And that Iman (faith) consists of (both) Qawl (speech) and Amal (action), it increases and decreases as has been reported in the narration: “Kamil (The most complete) of Mu’minin (the believers) with respect to Iman (faith) is the best of them in his Akhlaaq (manners).”

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

39- And the best of this Ummah after its Prophet (sallallaahu alayhi wa sallam) is Abu Bakr as-Siddiq (radiyallahu anh) then Umar Ibn’ul Khattab (radiyallahu anh) then Uthman ibn Affan (radiyallahu anh).

40- We give precedence to those three just as Ashab (the Companions) of Rasulullah (sallallaahu alayhi wa sallam) gave precedence to them. They (i.e., the Companions) never differed in that.

41- Then after those three, the five Ashab’ush Shura (Companions of the Shura; council): Ali ibn Abi Talib (radiyallahu anh), Zubayr (radiyallahu anh), Talha (radiyallahu anh), Abd'ur Rahman ibn Awf (radiyallahu anh) and Sa’d ibn Abi Waqqas (radiyallahu anh), each of them was fitting and appropriate for Khilafah (caliphate) and each of them was an Imam (leader).

42- In this regard we take the Hadith of Ibn Umar (radiyallahu anhuma ajmain): “We used to consider, while Rasulullah (sallallaahu alayhi wa sallam) was alive and his companions widespread: Abu Bakr (radiyallahu anh), (to be first), then Umar (radiyallahu anh), then Uthman (radiyallahu anh); and then we remained quiet.’

43- Then after Ashab’ush Shura (the five companions of the Shura; council) are the people who fought in Badr from among the Muhajirun (emigrants). And then those who fought in Badr from among the Ansar (helpers), from among Ahab (the companions) of Rasulullah (sallallaahu alayhi wa sallam). (Each one’s rank is) according to his Hijrah (migration) and precedence (in the religion).

44- Then the most superior of mankind after these: Ashab (the companions) of Rasulullah (sallallaahu 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 Allah with all the (good) actions. Despite that, those who accompanied Rasulullah (sallallaahu 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 Rasulullah), than the Tabi’in, even if they (i.e., the Tabi’in) did every action of goodness.

47- And hearing and obeying A'immah (pl., Imam; the leaders) and the Amir'ul Mu’minin (Leader of the Believers), whether Birr (righteous) or Faajir (sinful), from among those who come into power with the Khilafah (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 Khalifah (caliph) and was named the Amir'ul Mu‘minin.

49- Participation in battles along with Umara (the leaders), be they Birr (righteous) or Faajir (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 Fa’y (the spoils of war) and appointing A'immah (the rulers) to establish Hudud (pl., Hadd; the prescribed punishments) are (both) everlasting. It is not Ja’iz (permissible) for anyone to rebuke them or to contend with them (i.e., the rulers).

50- Also, handing over Zakaah (the charity) to them (i.e., the rulers) is Ja’iz (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 Faajir (sinful).

51- And performing Jumu’ah 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 Rak’ahs (units). Whoever repeats them (after praying behind him due to accounting the Caliph or the one who appoint as a Faajir) is Mubtadi (an innovator), one who abandons the Athar (narrations) and an opposer of the Sunnah. He receives nothing (of reward) from the excellence of his (attendance of) the Jumu’ah 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 Faajir (the sinful) amongst them.

52- So the Sunnah is that the prayers two Rak’ahs (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 Khilafah for him, in whatever way this Khilafah 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 Rasulullah (sallallaahu alayhi wa sallam). And if the one who revolted against the ruler died he would have died the death of Jaahiliyyah (ignorance).

54- And the killing of Sultan (the one in power) is not Halaal (lawful), and nor is it Ja’iz (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 Khararij (the revolters) is Ja’iz (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 Ja’iz (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 Imam (leader) or those charged with authority over the Muslimin (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 Allah 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 Shahadah (martyrdom) for him, as has occurred in the Hadith.

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 Allah has appointed and given authority so that he may judge in the matter.

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

61- And whoever meets Allah with a sin, which would necessitate Naar (the Fire i.e., Hellfire) for him, having Tawbah (repented), not returning back to it and (not) being insistent upon it then Allah will turn to him (in forgiveness). And Allah 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 Kaffarah (expiation) as occurs in the narration from Rasulullah (sallallaahu 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 Allah if He wills He will punish Him and if He wills He will forgive him.

64- And whoever meets Him as a Kafir (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- Rasulullah (sallallaahu alayhi wa sallam) performed Rajm (stoned to death) and Khulafai Rashidun (the Rightly Guided Leaders) too, performed Rajm (stoned to death).

67- And whoever disparages and degrades a single one of the Companions of Rasulullah (sallallaahu 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 Allah’s Rahmah (mercy) for them (Ashab; companions), all of them and until) his heart is sincere and good-natured towards them.

69- And Nifaaq (Hypocrisy); it is Kufr (disbelief), that a person disbelieves in Allah and worships other than Him (inwardly), (but) he manifests Islam openly such as Munafiqun (pl., Munafiq; the hypocrites) in the time of Rasulullah (sallallaahu alayhi wa sallam).

70- And his (sallallaahu alayhi wa sallam) saying: “in whomsoever there are three (characteristics) he is a Munafiq (hypocrite)…” is an intensification (in expression) we report it as it has come and we do not explain it. And (likewise) his (sallallaahu 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 Kafir (Disbeliever)!’ then it returns back to one of them.” And: “It is Kufr (disbelief) in Allah, the one who denies his kinship, even if it is insignificant (i.e., remote).” And other Ahadith 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 Ahadith except with the like of what they (i.e., the Ahadith) have come with. We do not reject them except with the best amongst them.

72- And Jannah (Paradise) and Naar (fire; Hell-Fire) are two created things. They have (already) been created as has come from Rasulullah (in the Hadith): “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 Qur’an and the Ahadith of Rasulullah (sallallaahu alayhi wa sallam) and I do not consider that be believes in Paradise and Hell-Fire.

74- And whoever dies from among Aqh Qiblah (the People of the Qiblah; Muslimin) 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 (Janazah; 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 (Janazah; 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 Allah.
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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