doctrines of faith iv (darkness to light) qadhi

arknesstoLight

An in-depth study of

إميان

Sh. Yasir Qadhi

Notes by Durbah

Edited by

Table of Contents

1. The Blessings of Imān ..…………………………………………………………….….... 1

2. Definition of Imān according to Ahl al-Sunnah ………………………………... 8

3. Pillars of Imān ………………………………………………………………………………. 12

4. Relationship between Imān and Islām ……………………………………........... 16

5. Increase and Decrease of Imān …..………………………………………………….. 20

6. Levels of Imān ………………………………………….…………………………………... 25

7. Minimal Level of Actions ……………………………………………………………….. 30

8. The Issue of Istithnā’……………………………………………………..……………….. 39

9. Factors that Weaken one’s Imān ……………….……………….…….….............. 41

10. Factors that Negate one’s Imān …………………………………..………………….. 50

11. The Opposing Groups …………………….…………………………………………….. 67

12. Conclusion and Final Remarks ….……………………………………………………. 78

THE BLESSINGS OF IMĀN

Chapter 1:

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Aqeedah IV: Darkness to Light Sh. Yasir Qadhi

The Blessings of Imān

1. THE BLESSINGS OF IMĀN

This class is added with academic justice – to know what the proper definintion of imān and kufr, what

the line in between is and the levels of each. Some of the blessings of imān were discussed in the

previous Light of Guidance class. What is discussed here is from a different perspective, focusing on the

adjectives and verbs that Allaah (SWT) used to describe imān.

A. The single greatest blessing that Allaah (SWT) bestows on anyone is that of Imān. يمن عليكم -منة

“They consider it a favor upon you that they have accepted Islaam. Say: Do not [use] your Islaam as a

favor upon me. Rather, Allaah has shown you favor by guiding you to Imān – if you are indeed truthful.” [Al-Hujuraat 49:17]

And the sign of this faith is the gratitude and thankfulness a slave expresses for this favor.

B. Allaah (SWT) writes/inscribes Imān in the hearts of His chosen servants.

“…they are the ones whom Allaah has written Imān in the hearts, and He has helped them with a spirit from Him. He shall cause them to enter gardens underneath which rivers flow – to dwell therein for all

of eternity. Allaah is pleased with them and they are please with Him. These are the party of Allaah, and indeed, the part of Allaah is truly the victorious.” *Al-Mujadilah 58:22]

C. Allaah (SWT) makes Imān beloved to those whom He loves, and beautifies it for them.

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“…but rather, Allaah has made Imān beloved to you and beautified it in your hearts, and cause dyou to despise disbelief, and sin, and evil – these are the rightly guided. A bounty from Allaah, and a blessing,

and indeed Allaah is all-Knowing, all-Wise.” *Al-Hujuraat 49:7-8]

ALLAAHUMMA ZAYYINA BEE ZEEYNATIL IMĀN. اللهم زينا بزينة اإليمان

Even when you are walking down the street, you might be able to spot another believer because imān beautifies him and it becomes visible on their faces. The believer sometimes has فراسة (insight or perspicuity) and sees by the light of Allaah (SWT).

D. Imān has a taste and provides spiritual nutrition

“He who is content with Allaah (SWT) as His Lord, and with Islaam as his religion, and with Muhammad (pbuy) as his Prophet has tasted the reality of Imān.” *Muslim+ The word Ta’am in Arabic means both taste and nutrition or sustenance; therefore a mu’min has an internal energy and is always optimistic, strengthened with tawakkul, so even if the body gets physically weak, their imān / spirit is always strong. The soul is in need of nourishment. It’s nourishment is عبادة. We are created from the earth and from a soul. Soul is nourished by that which is from Allaah. Anything from the soil feeds the body.

E. Imān is like a beautiful and blessed tree.

“Have you not seen how Allaah has given the similitude of a beautiful kalima as a beautiful tree, whose

roots are firmly established, and whose branches tower in the skies” *Ibrahim: 24+. The beautiful kalima here is in reference to the highest level of imān, and that is the declaration of imān; saying ال إله إال هللا (laa ilaaha illa Allaah). It is being compared to the beneficial date palm tree. This parable also mentioned in a hadith. The similitude is discussed in detail in the Light of Guidance class.

In 5 words, Allaah (SWT) gives us a perfect description incomparable in any other language. What is the analogy between the kalimah and the tree? What is the symbolism?

One seed provides bounty for everyone. One phrase gives you so much back. Just like the tree, imān flourishes and grows over your lifetime. The tree provides shade and coolness as a sign of protection. Imān also gives you protection. Life. Imagine walking in a desert and you see tress: LIFE! A tree symbolizes to mankind life.

Modern sciences tell us a bit more to make it more profound. Trees are the basic building blocks of the entire ecosystem. It gives us the air that we breathe. The wood with which we build our house, fruits for nourishment. Everything we need to live. If we would remove the trees, there would be no more life. Similarly, laa ilaaha illa Allaah symbolizes the building block of spirituality and imān. Just the sight of the tree gives you a sense of life, peace and calmness. This is something implied in the parable.

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Roots go very, very deep to provide stability and strength against the withering storms and raging winds. Imān gives you purpose and stability in your life. Even in the face of calamities and uncertain times. When the fitan come; the tornadoes of reality, imān allows you to remain firm and steadfast.

Imān achors itself in the heart, and once it does it does not leave it after that. True imān does not leave the heart. The seed of imān is planted in the right soil in the heart of a Muslim: the right soil is the fitrah.

A tree whose branches are towering in the skies, such a tree can never be hidden even if you tried. Imān is something that can never be hidden. Imān is based in the heart yet manifests itself in the limbs and actions.

F. Imān has a sweetness that the heart feels اإليمان حالوة

“Three *matters+ – whoever has them shall taste the halawa (sweetness) of Imān. (1): The one to whom Allaah and His Apostle becomes dearer than anything else; (2) Who loves a person and he loves him only for Allaah's Sake; (3) who hates to revert to kufr (disbelief) as he hates to be thrown into the Fire." [Sahih Al-Bukhari]

G. Imān has a light that enlightens the heart – There are many verses in the Qur’aan referring to this –

“O ye that believe! Fear Allaah, and believe in His Messenger (sallallaahu ‘alayhe wa sallam), and He will bestow on you a double portion of His Mercy: He will provide you a Light by which ye shall walk (straight

in your path), and He will forgive (your past): for Allaah is Oft-Forgiving, Most Merciful.” *Al-Hadid:28]

“Allaah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and

within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree,

an Olive, neither of the east nor the west, whose oil is will-nigh luminous, though fire scarce touched it.

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Light up Light! Allaah doth guide whom He will to His Light, and Allaah doth set forth Parables for men,

and Allaah doth know all things.” *An-Nūr:35]

This verse is called Ayatun Nūr and there is some debate regarding the interpretation of this verse. Ahlus Sunnah wal Jama’ah understood this verse in the light of the explanation given by Ibn Abbas (RA). There are two views concerning the meaning of the pronoun (His) in “The parable of His Light”

1. The first is that it refers to Allaah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is (as a niche).

2. The second view is that the pronoun refers to the believer himself, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'aan which is in accordance with his natural inclinations.

In every single verse it is Allaah who is bestowing the light and beautifying it - there is no intermediary in between so a believer should feel humbled by this blessing. This world is darkness and what gives us light and life in this dark world is the light of imān given by Allaah to the believer. This light will show on the day of judgement and help us cross the sirat; a place that is extremely dark. If Allaah does not give you light then there is no light for you, this is explicitly mentioned in the following verse –

له نورا فما له من نور ومن لم يعل اللمه

“..And he to whom Allah has not granted light - for him there is no light.” *An-Nūr 24: 40+

H. Imān finds a dwelling-place in the heart of a believer – another beautiful metaphor

“But those before them (i.e., the Ansar) had inhabited homes (in Madinah) and Imān, they love those who fled unto them for refuge, and find in their hearts no need for that which hath been given them,

but prefer (the fugitives) above themselves though poverty become their lot. And whoso is saved from his own avarice – such are they who are successful” *Al-Hashr:9]

The Ansaar are praised with 2 descriptions – they inhabited the houses of Madina and have the

imān dwelling in their hearts, the verb used (inhabiting) is not one that is normally used for imān.

When the Muhajiroon came to Madinah, they hosted them in their homes and gave them from their

wealth. Imān is dwelling in their hearts as if it is their residences. And when they gave, their hearts

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were happy with their giving – highest form of giving. Imān is living in your hearts the same way you

are living in your houses. Imān gives life to you.

I. The ‘Caller’ to Imān

“Our Lord! We have heard a crier crying out for faith – ‘Have Imān in your Lord’ – so we have believed. Our Lord! Forgive our sins, and remove from us our faults, and cause us to die amongst the righteous.”

[Al-‘Imran: 193+

The caller to imān is praised, and the best person is the one who believes and calls others. This

directly refers to the prophets and indirectly to all those who call for religiosity and imān. A

presenter or announcer is an ambassador who has a special privilege with one who sends them.

Imagine the noble status of the emissaries of Allaah…

J. Imān brings about nothing but good in this life and the next

“Why was there not a single township (among those We warned), which believed, - so its faith should

have profited it, - except the people of Jonah? When they believed, We removed from them the penalty of ignominy in the life of the present, and permitted them to enjoy (their life) for a while.” *Yunus: 98+

Imān brings about good. All of imān is good. The blessings increase in proportion to imān. Every single prophet was rejected and all towns did so except the town of Yunus, the whole town accepted Islaam. When you have true faith in Allaah, the blessing of dunya increases.

K. Imān conquers all else, and nothing conquers it

“And do not become feeble, nor grieve, for you shall be the victors if you truly have imān”

[Al-‘Imran 3:139]

اإليمان يعلو وال يعلى عليه

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It is supreme and nothing can be supreme over it. The believer is always be the winner in the grand

scale of things even if he loses his life or is killed في سبيل هللا. It does not mean every believer will

succeed in dunya but in the aakhirah their victory is secured if the condition of imān is fulfilled.

L. Imān Has levels and branches. “Imān is composed of sixty odd branches. The best of them is the testimony of faith, and the lowest of them is to remove some harm from the path. And modesty is one branch of faith.” [Muslim]

Another version mentions 70 odd branches, but the version with 60 is more authentic. Imān has levels and branches or categories; it is not just one entity. The highest level is to fully comprehend and practice the conditions of the testimony of faith ال إله إال هللا) ), and the lowest level is removing anything that might harm people along their streets/paths. And hayaa’ is branch of imān – all the more reason for us to study the levels and branches of imān.

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DEFINITION OF IMĀN ACCORDING TO AHL AL-SUNNAH

Chapter 2:

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Definition of Imān According to Ahl al-Sunnah

2. DEFINITION OF IMĀN ACCORDING TO AHL AL-SUNNAH

2.1 Methodology of Defining: Where do we get definitions from? How does one make any definition and who has the right to?

1. Defining words through Scriptural Evidence (Qur’aan and Sunnah) – e.g., Salah

Salah, Hajj, Sawm, Zakah, and other words had other meanings before Islaam. Qur’an and

Sunnah redefined them.

Salah linguistically is to invoke and call out to (du’aa). Islaamically it is the specific

worship marked with specific actions and done in specified timings.

Hajj: to intend قصد. As if you intend to commemorate and worship Allaah.

Sawm: Abstaining and preventing.

Zakah: Purification of the soul.

2. Defining words through linguistic evidence (poetry, lexicons, etc) – e.g., ila al-ka’bayn

In reference to the ankles when washing the feet in wudoo’. Does it mean “include” or “up to”?

There is a difference of opinion between the madhabs but we go back to how the words are

interpreted linguistically. Majority say it is up to and includes elbow/ankles.

Muslims are the first civilization to write dictionaries in history. They did so initially to explain the

Arabic wordings of the Qur’an and then similarly for Hadith. Afterwards they wrote dictionaries

for the rest of the words of the Arabic language. These dictionaries are based on pre-Islaamic

poetry and classical works.

3. Defining words through cultural norms – e.g., safar سفر.

This has a connotation with slang and colloquial vernacular. Nowadays, dictionaries are written

to explain the present usage of each word based on this method. So what constitutes travel

(safar) here will be left to cultural norms.

Q. Which one should we choose from the term Imān?

To get the proper definition of a word, we go through the order specified above. This

methodology is the hallmark of Ahlus Sunnah and this understanding is unique compared to

all the other groups. This methodology in itself is in congruence with the fitrah.

All groups except Ahlus Sunnah say imān should be defined through linguistic perspective. Even

though our understanding of imān is crystal clear from Qur’aan and Sunnah, the vast majority of

muslims have defined it like the other groups. Language has differences nevertheless and there are

grey areas. Some groups just go to the linguistic meaning directly and reinterpret these words. The

Qaramitah and Isma’ilis said hajj is just visiting your shaykh. One Progressive once said, “I pray 30

times a day. Everytime I remember god!”

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Linguistically, imān - comes from آ م ن which is to grant protection and security and remove fear.

This meaning was used in the Qur’aan:

ن خوف ن جوع وآمن هم م الذي أطعمهم مWho has fed them, [saving them] from hunger and made them safe, [saving them] from fear.

[Quraish 106:4]

Another linguistic meaning is to believe in your truthfulness:

“.. But you would not believe us, even if we were truthful.” *Yusuf 12:17+

So some groups said that imān is believing in the truthfulness of the message. They used the word

tasdeeq as a synonym. Ibn taymiyyah said that the most precise/closest synonym to imān in Arabic

language is not tasdeeq but iqraar – belief with certainty.

In the 2nd chapter of the Qur’an, Allaah (swt) is defining for us who is a believer.

الذين ي ؤمنون بالغيب ويقيمون الصلة وما رزق ناهم ينفقون “Who believe in the unseen, establish prayer, and spend out of what We have provided for them,”

[Al-Baqarah 2:3]

Based on all evidences in the Qur’an and Sunnah, Ahlus Sunnah extracted the definition of Imān as:

1. Belief in the heart

2. Statement of the tongue

3. Actions of the limbs

4. It increases with good deeds

5. Decreases with bad deeds

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2.2 DEFINITION FROM THE SALAF

The pious predecessors defined Imān by description and not by demarcating or quantifying it.

It is a Mutawatir from the early scholars that “Imān is comprised of statements and actions; it increases and decreases.”

1. Abdullah b. ‘Umar said, “We learnt Imān, and then we learnt the Qur’an so we increased

in our Imān.”

2. Hasan al-Basri said, “Imān is not by decorating oneself *with outward matters+, nor is it by

wishful thinking. Rather, it is what settles in the heart and is confirmed with actions.”

وصدقه العملما وقر في القلب

3. Al-Bukhari said, “It is composed of statements and actions, and increases and decreases.”

قول وعمل يزيد و ينقص

4. Sahl al-Tustari was asked, “What is Imān?” He replied, “Statements, actions, intentions and Sunnah. For if Imān is only statements without actions, this is kufr, and if it is statements and action without intentions, this is nifaq, and if it is statements and actions and intentions without sunnah, it is bid’ah.”

5. Story of al-Shafi’I after he quoted a hadith, then was asked what his opinion was,

“Subhan Allaah! Do you see me go to church? Or do you see a zunnar tied around me? I

tell you that the Prophet (sallAllaahu ‘alayhi wa sallam) said something, and then you dare

ask me what my opinion is?”

He was asked a question of fiqh and yet he got angry because for a muslim, it cannot be that

he would willingly contradict the sunnah of the Prophet peace be upon him.

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PILLARS OF IMĀN

Chapter 3:

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Pillars of Imān

3. PILLARS OF IMĀN

1. Belief in the heart

a. Knowledge and Affirmation (qawl al-qalb). القلب قول Believing that everything from Allaah swt and His messenger is true.

ميان ولكن من شرح با لكفر من كفر بالله من ب عد إميانه إل من أكره وق لبه مطمئن بالن الله ولم عذاب عظيم صدرا ف عليهم غضب م

“Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion]

while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is

wrath from Allah , and for them is a great punishment” *Nahl 16:106+

“The Bedouins say: We believe. Say: you have not believed, but rather you have accepted Islaam; and Imān has yet to enter your hearts.” *Al-Hujurāt: 14]

This is the belief in Allaah, the prophets, angels, books, resurrection, etc. for the vast majority

of muslims imān is only this (belief in heart), but this is not the sunni way of understanding. In

the second verse Allaah (swst) denies Imān but affirms Islaam for the Bedouins. The firms

verse imān resides in the heart - (except one who was forced while his heart is secure in faith).

This is an exception in the case of one who utters statements of disbelief and verbally agrees

with the Mushrikin because he is forced to do so by the beatings and abuse to which he is

subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with

his faith in Allaah and His Messenger. The scholars agreed that if a person is forced into

disbelief, it is permissible for him to either go along with them in the interests of self-

preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him.

b. Actions of the heart (‘amal al-qalb). Emotions are the internal actions of the heart and a believer must have certain actions in his heart – love, hope, fear, submission, patience, trust, respect for Allaah and His signs. It is not possible to have imān without some bare minimum level of actions in the heart like love of Allaah swt and His messenger, taqwa and khashya of Allaah, etc. Love is not an on/off switch, it is an internal action based on knowledge and submission. The disbelievers know the truth yet refuse to submit to it:

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Pillars of Imān

Or do they say, "In him is madness?" Rather, he brought them the truth, but most of them,

to the truth, are averse (hate it). *Mu’minoon 23:70+ They know and affirm it but instead of loving it they hate it. But those who believe submit willingly to Allaah swt and love Him even more:

“And those who believe love Allaah even more” *Al-Baqarah: 165]

In addition to affirmation, it is necessary to have love. Iblees did not deny anything in theory or refuse to believe; he refused to submit and therefore was declared a kafir. The uncle of the prophet (pbuh), Abu Talib, believed and acknowledged in the prophethood of his nephew but this did not translate into actions. Even Fir’awn – do you think that he actually believed in his heart that he is lord? He rejected Musa even though he had yaqeen that Musa came with the truth and yaqeen is the highest level of affirmation.

2. Admitting with the tongue (al-iqrar bi-l-lisan)

“Say all of you: We believe in Allaah, and what has been revealed to us, and Ibrahim…” [Al-Baqarah 2:136-7]

There must be a general type of worship/dhikr of Allaah with tongue. This is for one who is capable

of speaking – it can be said in non Arabic language as long as it is some form of public expression.

Public means that it must be out loud between oneself and Allaah; it does not necessarily have to

be in front of a congregation

'A'isha reported: I said O Messenger of Allah, the son of Jud'an established ties of kinship and fed

the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not

ever say: O my Lord, pardon my sins on the Day of Resurrection. [Muslim]

So how does this affect us? Well, we have to:

i. Say the kalima. Shahaadah is not just when a person embraces Islaam, but to renew it

multiple times even within your day. This is necessary. Without this statement, a person is

not muslim. Like Heraclius and others who didn’t declare that they are Muslim because it

was not politically correct.

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Pillars of Imān

ii. Do general dhikr with the tongue – reading Qur’aan, calling the adhaan, istighfaar, etc.

iii. Must abstain from speaking kufr except under coercion. It is impossible for a Muslim to

ridicule or say anything negative of Allaah, His signs, or His messenger. Also to abstain from

wailing over the dead or saying words showing discontentment with Allaah’s decree.

3. Acting with the limbs (al- ‘amal bi-l-jawarih)

In over seventy verses, Allaah (swt) mentions imān along with ‘amal al-salih (righteous actions). This shows to show the inherent relationship between them. There is unanimous consensus among the first 3 generations of Islaam that action is part/pillar of imān. An average Muslim believes that only saying kalima is enough to be a muslim even if he does not pray once in his lifetime. This is not correct based on the following evidences:

“And Allaah will not cause your imān to go to waste…” *Al-Baqarah: 143] This ayah was revealed at the time of change of the Qiblah. The prophet was asked about the

previous prayers that were performed facing Jerusalem. Allaah (swt) revealed that He will not cause

their imān to go to waste. There is no action that Allaah called it imān except salah. Bukhari, Shafi’i,

and Ahmed used this verse to prove that salah is the outward action that is proof of imān.

The famous hadith of the Delegation of Abd al-Qays: “The Prophet (pbuh) said, “I order you to believe in Allaah. And do you know what is belief in Allaah? [It is] to testify that none has the right to be worshipped but Allaah, and I am the messenger of Allaah, and to offer prayers perfectly, and to pay zakat…”

Another evidence: The famous hadith of the branches of faith clarifies this point: Imān is composed of sixty odd branches. The best of them is the testimony of faith, and the lowest of them is to remove some harm from the path (physical action). And modesty is one branch of faith (heart action).”

Every verse that commands you to perform an action is proof for this.

Therefore, to say faith is the translated word for Imān is inaccurate. Imān is not synonymous with

faith. Faith is just 1 pillar of imān. Imān has a lot more pillars. Even Iblees has faith but doesn’t have

imān.

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RELATIONSHIP BETWEEN IMĀN AND ISLAAM

Chapter 4:

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Relationship between Imān & Islaam

4. RELATIONSHIP BETWEEN IMĀN AND ISLAAM

These two terms seem to occur in very different contexts; sometimes they seem to mean same thing, sometimes different things. What is the difference between them? Let’s examine the following evidences:

a. The concluding verses of surah al Hujuraat – MEMORIZE THEM

“The desert Arabs say, “We believe.’ Say, “Ye have no Imān; but say, ‘We have submitted our wills to Allaah (Aslamna),’ For not yet has Faith entered your hearts. But if ye obey Allaah and His Messenger, He will not belittle aught of your deeds: for Allaah is Oft-Forgiving, Most Merciful.” *Al-Hujuraat 49:14]

نونم عملميكم أمن أمسلمموا ممكم يم نوا عملميا إسلم اكم لليمان قل لا تم ن عملميكم أمن همدم بمل اللاه يم إن كنتم صمادقيم

“They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to Imān, if you should be

truthful." [Al-Hujuraat 19:17] b. Hadith of Jibril… when he questioned the Prophet about Islaam, then Imān then Ihsaan. 3 levels

given 3 answers.

c. Hadith of the ‘Delegation of ‘Abd al-Qays’: “Once a delegation of’Abdul Qays came to Allaah’s Apostle and said, “We belong to such and such branch of the tribe of Rabi’a, and we can only come to you in the Sacred Months. Order us to do something good so that we may take it from you and also invite our people whom we have left behind (at home) to it.’ The Prophet (pbuh) said, “I order you to believe in Allaah. And do you know what is belief in Allaah? [It is] to testify that none has the right to be worshipped but Allaah, and I am the messenger of Allaah, and to offer prayers perfectly, and to pay zakat, and to give the khumus. And I forbid you from dubba and hantam and muqaytat and naqir (all these are utensils used for the preparations of alcoholic drinks)’” *Agreed Upon+

Imān (belief in Allaah) was given the same definition of Islaam in this hadith. Hajj was not mentioned because it was not yet made obligatory.

How do the scholars reconcile between apparently differing texts??

Note that the linguistic definition of Islaam is to submit and surrender. Technical: submit to Allaah

and follow his commandments and enter into His deen.

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Scholars have differed over the relationship between these two terms, as follows: Based on the usage of these terms in the Qur’aan and Sunnah: (only 3 btw)

1. First Opinion: The Two Terms are Synonymous

Held by Al-Bukhari; Ibn Mandah (4th century); and Muhammad b. Nasr al-Marwadhi (Imam Ahlus Sunnah in Khurasaan).

Their evidence was the fact that the two seem to refer to the same reality. They combined the two hadiths - Hadith of Jibril and delegation of Abd al-Qays and the verse

“Then We evacuated those of the Believers who were there; But We found not there any Muslim person except in one house” *Dhariyaat: 35-36]

In this ayah, it refers to the same people; children of Lūt. Then they are synonymous.

So their conclusion is both words refer to the same. Even Ihsaan means the same. All 3

(theology, actions, and spirituality) have to exist in the person simultaneously. A person has to

have imān so he can pray. Proof is at end of hadith Jibril: he came to teach you your religion.

And imān increases based on your actions and closeness to Allaah.

Bukhari was asked about the verses of Hujurāt – the meaning of Aslamna – he explained it as

political acceptance out of fear; outwardly accepted – so it is the linguistic term of submitting to

the political dominance of Islaam.

2. Second Opinion: Islaam signifies the Shahādah and Imān signifies the actions.

This was the opinion of another group, such as al-Zuhri (one of the giants of our religion), Hammad b. Zayd (Kufah), and also reported from Imam Ahmad.

They defined Imān as actions, not faith. Imam Ahmad explained that Islaam is to say the kalima and imān is to act. They used as proof the verse of Hujurāt; they said with their tongues “aslamna” but their actions were deficient.

Bukhari’s response: Didn’t Allaah swt say in Qur’aan that most A3raab Bedouins are hypocrites? So in this ayah, Allaah (swt) is talking about those hypocrites. Aslamna here means the linuguistic meaning, not the shar3ee meaning; submitted to the Islaamic state.

Another proof cited was the hadith of Sa’d b. Abi Waqqas, “Allaah’s Apostle distributed (zakat) amongst (a group of) people while I was sitting there but Allaah’s Apostle left a man whom I thought the best of the lot. I asked, “O Allaah’s Apostle! Why have you left that person? By Allaah I regard him as a mu’min.” The Prophet (pbuh) commented: “Or merely a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him. And then asked Allaah’s Apostle, “Why have you left so and so? By Allaah! He is a mu’min.” The Prophet (pbuh) again said, “Or merely a Muslim.” And I could not help repeating my question because of what I knew about him. Then the Prophet (pbuh) said, “O Sa’d! I give to a person while another is dearer to me; for fear that he might be thrown on his face in the Fire by Allaah.”” *Al-Bukhari]

- Out of fear that he will misuse the money. Imam Ahmad said the Prophet knew he has outwardly accepted Islaam.

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3. Third Opinion: Synonymous at times, different at times.

This is the first and second opinions combined and it solves all of the issues raised. Ibn Taymiyyah

championed and popularized this position and it’s become the standard position of Ahl al-Sunnah.

Others had this opinion before him but weren’t as vocal or popular.

“If the two terms occur in different contexts, they are synonymous, but if they occur in the same context, Islaam signifies the outward actions and Imān signifies the inner beliefs.”

Combines all of the evidences above along with other Scriptural references.

At a basic level, every Muslim has to have imān in their heart. The term imān is sometimes used in

the Qur’an generically/broadly. In this case it is synonymous with Islaam. For example: O you who

believe everyone who says they are Muslim.

However, at times, Allaah (swt) uses imān as a praising term that is above and beyond the regular

level; a praiseworthy imān. For example:

Certainly will the believers have succeeded. They who are during their prayer humbly submissive

(khashi’oon) *Al-Mu’minoon 23:1-2]

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His

verses are recited to them, it increases them in faith; and upon their Lord they rely. [Al-Anfaal 8:2]

To have strong khushoo’ in your prayer is a higher level of imān. That your heart trembles when

Allaah (swt) is mentioned and your imān increases upon hearing His verses, these are all

characteristics of the higher level of iman; the praiseworthy imān. How many of us have this higher

level of imān?

So it is possible that the Bedouins surah al-Hujurāt have prayed and fasted yet the praiseworthy

iman has not entered their heart. So there are levels of imān – and there must be some kernel of

imān to perform the actions – since Allaah mentions that He will not waste their deeds and we know

that Allaah accepts good deeds only from a believer.

Through this explanation, we can see Imam Bukhari’s point: you need to have all simultaneously.

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INCREASE AND DECREASE OF IMĀN

Chapter 5:

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Increase and Decrease of Imān

5. INCREASE AND DECREASE OF IMĀN

5.1 Evidences for Increasing and Decreasing of Imān This is of the fundamental unique positions of Ahl al-Sunnah.

No other group has this as a tenet of faith (increase/decrease). We know this because we all experience

it. We know it from our fitrah, and we don’t need evidence for it. Your imān in Ramadaan is not like

outside of Ramadaan. Your imān while listening to the Qur’aan or attending a lecture is not the same

like when you go to work. Your imān in Makkah while in Hajj or Umrah is not the same like when you are

in NYC. THIS BELIEF IS UNIQUE TO AHL Al-SUNNAH WAL JAMA’AH – THAT IMĀN INCREASES AND

DECREASES and there are explicit verses in the Qur’aan that imān increases, mutawaatir hadiths, ijma’,

fitrah, and logic all prove that imān is dynamic in nature. The majority theological groups say imān is

stagnant and does not go up and down. One of the priniciples of Aqeedah at-Tahawiyyah says this.

Evidences:

“The believers are (only) those who, When Allaah is mentioned, their hearts tremble, and when His verses are recited to them, their Imān increases” *Al-Anfal: 2]

“And whenever a Surah is revealed, there are those who *mockingly+ ask, ‘Who amongst you has increased in Imān?’ So as for those who *truly+ believe, their Imān increases and they rejoice.’”

[At-Tawbah: 124]

“He is the one who has sent down peace to the heart of the believers, so that they can increase Imān upon their Imān.” *Al-Fath: 4]

“…so that the People of the Book have certainty, and the people of Imān increase in their Imān.” [Al-Muddathir: 31]

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“Those whom, when the people said to them ‘They have gathered against you, so be scared of them!’, they only increased in their Imān” *Al ‘Imran: 173+

The narrations from the Prophet show that imān is of different levels: Hadith: “I have never seen any with lesser ‘aql and religion and that [still] manages to cause a smart

man’s intelligence to disappear…Does she not leave prayer in her menses? So that is her deficiency in

her religion” *Al-Bukhari]

There is an entire chapter in Sahih Bukhari on this. Indirectly this hadith is highlighting the strength of

women and how they can overpower men with fitnah; even a smart man acts like a fool when he is in

love. The deficiency in deen is due to their missing prayers during their menstruation period, so this

proof that you have less deen when you miss prayer.

Touchy issue: Are woman here portrayed as intellectually inferior to men? Is it IQ factor? Exam scores?

Statistically, women are not intellectually inferior. How do we understand this Hadith? In aql, testimony

of 2 women is equal to 1 man. Ibn Taymiyyah offers a resounding explanation: ‘Aql here is not IQ factor

– aql here is to control and restrain – and generally speaking man is able to restrain his emotions and

can perform more rationally than emotionally, whereas woman act or judge more emotionally than

rationally. This is the beauty of Allaah’s creation – where balance in family and society is maintained

with an emotional mother and a rational father. Therefore woman are not sinful in missing these

prayers; she can make up in rewards by excelling in other avenues. This door is endless. If anything, this

hadith is warning women to be cautious of their powers over men.

Overall this hadith proves that missing an action even for legitimate reasons causes decrease in imān –

so how much so for illegitimate reasons????

Hadith: “The one who fornicates does not fornicate as a mu’min; the one who steals does not steal as a mu’min, the one who drinks does not drink as a mu’min.” *Al-Bukhari] – this negation of imān is not such that it takes one out of fold of Islaam as claimed by khawaarij (their belief that major sins takes one out of fold of Islaam and treachery is a major sin) Hadith: “Whoever amongst you is able to change an evil with his hand, let him do so, and if not, then with his tongue, and if not, then with his heart, and that is the weakest Imān.” *Imam Ahmad+ Hadith: “While I was sleeping I saw (in a dream) some people wearing shirts of which some were reaching up to the chests only while others were even shorter than that. ‘Umar b. al-Khattab was shown wearing a shirt that he was dragging.” The people asked, ‘How did you interpret it, Oh Allaah’s Apostle?’ He replied, “The religion.” *Al-Bukhari]

- Indicative that the level of imān among people is of varying levels. All the traditions that mention people will be removed from the Fire in batches, depending on their level of Imān. Also traditions that mention the different levels of people in jannah.

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Every group besides Ahl al-Sunnah say imān is like a light switch; it is either on (have it, therefore

believer) or off (don’t have it, therefore kafir). We say it is like a light nob where turning it slowly until a

visible light comes on is the beginning of imān and then it grows until it is bright enough to light up the

room and you can see your path. This is the minimum level. And then it keeps increasing until it’s very

bright; this is the minimal level required by Allaah. At its brightest, prophets is the level attained by the

prophets, etc.

*Note: Some controversy over Imam Malik’s position… Some say imam Malik was of the opinion that

imān does not go down – i.e. stagnant. There are some reports from his students that he said that

Qur’aan says imān goes up so I am not going to say it goes down. Some say he did this to avoid going

down the route of Khawaarij who said one who sins his imān is removed. In another narration of Malik -

he says imān increases and decreases.

5.2 Examples of how this occurs Ibn Taymiyyah clarified how Imān Increases and Decreases: (kitab ul imān)

1. The details of what believers have been commanded to do varied from time to time and from place to place. The details vary with knowledge. The early Muslims didn’t have to pray 5 times a day and were permitted to drink alcohol. Does that make them any less? As the rulings were revealed, they would submit. This is not inventing imān but increasing imān incrementally.

2. The level of commitment and action that believers undertake. Those who are satisfied with the bare minimum are not like those who do more nawaafil acts of worship. Those who strive to learn and do better are not like the sinners.

3. Actual affirmation of truth is in fact of various levels.

Those who believe are of various levels. There are decimal points between 0 and 1. When Abu Bakr was asked if he believes in what the prophet narrated in the incident of Israa’ and Mi’raaj, he said, “If he’s said it, then he’s spoken the truth.” That’s why he was given the title of Sideeq. Others were not as firm but didn’t deny. So there are various levels of trust. One who witnesses and sees is not the same as one who hears.

4. Detailed knowledge of a matter adds levels of perception and certainty that summarized

knowledge does not. ACADEMICS GIVES IMĀN RUSH AND SPIRITUALITY. Knowledge brings a consciousness that ignorance can never bring. For example, if 5 hadiths of wudoo’ are brought to you about the virtues (forgives sins, recognized & light on DOJ, hawd, etc) will change a lifetime of your wudoo’. The scholar’s way of doing wudoo’ is much higher – adds khashya and taqwa.

5. A belief that causes one to act upon it is necessarily stronger than a belief that does not cause any action. How many believe in jannah and hell – but how many struggle to achieve it / stay away? All of us know smoking is bad. Even the smoker knows. The one who is not smoking is in a higher level than the one who smokes, no?

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6. The actions of the heart (humility, love, modesty, sabr, tawakkul etc), which are an integral

part of Imān, vary widely between people. When a calamity (death of a loved one, a financial loss, etc) strikes, that’s when imān really shows; how do you deal with it? The believer will have patience and tawakkul and this is of varying levels.

7. The outward actions vary widely between people.

This is similar to point 2. The one who prays extra and fasts is different that those who don’t.

8. States of ghafla (heedlessness, lapse of imān, unconscious of Allaah) are more frequent for some than others. Some people can spend hours or even days not remembering Allaah. While others if they spend an hour or two watching a movie, they feel guilty. Some would even refuse to watch a movie because they would consider it a waste of time. The lesser one’s ghafle, the higher one’s imān.

9. It is possible that a matter or belief is denied because of ignorance, and when someone learns

of its truth, he accepts it. When you present someone with something of the deen and he denies it initially, then you show him the proof (take them to a scholar, listen to a lecture), then they realize they were wrong and accept it. This shows something has changed in them internally; they had to expand their imān once presented with the evidence and accept it.

Remember the hadith of Omar: "O prophet of Allaah! You are dearer to me than everything except my own self." The Prophet said, "No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self." Then Omar said to him, "However, now, by Allah, you are dearer to me than my own self." The Prophet said, "Now, O Omar (you have reached)”. *Bukhari+

How do I know my state of imān?

Look at you the quality of your deeds as well

as the phases of ghafla:

How much khushoo’ do you have in

your prayer?

How much do you push yourself to stay

away from the haraam?

Where is your heart when you read the

Qur’aan?

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LEVELS OF IMĀN

Chapter 6:

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Levels of Imān

6. LEVELS OF IMĀN

There are 3 primary sign posts of Imān. Sometimes this is translated as Islām, Imān, and Ihsān. In between each are countless levels. It is important to know them to gauge where we are and work towards reaching the next level.

1. The bare minimum of Imān This is also called al-Imān al-Mujmal and mutlaq al-Imān.

اإليمان المجمل، مطلق اإليمانBeneath that level a person is not Muslim. Light bulb shows a flicker of light. Definition: The bare minimum level of Imān is embodied in the Kalima itself: believing that Allaah (SWT) and His Messenger (pbuh) are truthful in all that they say, and then wishing and attempting (having a genuine desire that would translate into action هم) to implement their commandments, even if it is a minimal attempt.

The person says the kalima, affirms its truthfulness, and attempts to practice the commandments.

*Note: There is controversy over the bare minimum of actions required – to be discussed later.

Benefits:

In this world, the person shall enjoy the LEGAL RIGHTS AND benefits of a Muslim in an Islaamic State. In an Islaamic System, all you need to become a privileged citizen is change your religion, something you have control over vs. where your mother gave birth to you.

In the hereafter, the person shall be saved from eternally remaining in jahannam. Might enter hellfire temporarily but eventually is saved from it and made to enter paradise.

The general body of Muslims is at this level. They practice on and off and fall into some sins here and there. Many people convert for some benefits that they may attain also. Islaam allows this so they may taste the sweetness of imān and have it conquer them with its purity. Ibn Taymiyyah states that most people are at this level. If they are saved from trials and tests in this dunya, they might eventually enter paradise. But if they are put into tests and trials (sacrifice wealth and life), they might fall into it and end up with hypocrisy. These trials are like a punishment for them in the dunya and if they give up their faith, they forfeit their blessings in the hereafter. They are still called Muslims though. For some, the trials increase their imān.

This level in and itself is not praiseworthy, the Qur’an never calls them mu’min unconditionally.

2. The minimal level required by Allaah (SWT)

This is also called al-Imān al-wājib, al-Imān al-kāmil al-wājib and al-Imān al-mutlaq ، اإليمان المطلقاإليمان الكامل الواجب اإليمان الواجب،

This is a higher level of Al-Imān Al-Wājib. Using the analogy of the light bulb, this is when the light bulb turns on.

Definition: The fulfillment of the obligatory deeds and the avoidance of major sins

Hadith of Bedouin who said he won’t do anything beside what prophet approved – this is the bare

minimum. None of the sahaabah were at this level. This Bedouin clarified the bare minimum for us.

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Levels of Imān

A bedouin with unkempt hair came to Allah's Apostle and said, "O Allah's Apostle! Inform me what

Allah has made compulsory for me as regards the prayers." He replied: "You have to offer perfectly

the five compulsory prayers in a day and night (24 hours), unless you want to pray Nawafil." The

bedouin further asked, "Inform me what Allah has made compulsory for me as regards fasting." He

replied, "You have to fast during the whole month of Ramadan, unless you want to fast more as

Nawafil." The bedouin further asked, "Tell me how much Zakat Allah has enjoined on me." Thus,

Allah's Apostle informed him about all the rules (i.e. fundamentals) of Islam. The bedouin then said,

"By Him Who has honored you, I will neither perform any Nawafil nor will I decrease what Allah has

enjoined on me. Allah's Apostle said, "If he is saying the truth, he will succeed (or he will be granted

Paradise). [Bukhari]

Sahaabah were dumbstruck, how can someone like this exist? The prophet (pbuh) said, أفلح إن صدق

or he will be successful if he is truthful. Sahaabah considered him at a very low level. Nowadays this

person would be considered of high status! The standards have changed.

Benefits:

Enjoy the benefits of the protection of Islaam in this world Besides the benefits of the previous level, they enjoy extra blessings and mercy.

Protection of Allaah (SWT) in this world (protect you from calamities) and the next Guaranteed to be protected from the Fire (never enter jahannam) even if he is punished in

other ways in dunya or in the grave or on sirat passing on the bridge over hellfire. الذين يجتنبون كبائر اإلثم والفواحش إال اللمم

*Note: Every time the characteristic of Imān is negated in the Qur’an or Sunnah, it is to this level of

Imān, and not the previous, unless evidence indicates otherwise.

Examples:

"By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer." It was

asked, "Who is that, O Messenger of Allah?" He said, "One whose neighbor does not feel safe

from his evil". [Bukhari] وهللا ال يؤمن من ال يأمن جاره بوائقه

If a person is irritating his neighbors somehow, does this mean that he is a kafir? The

negation here is for this second level of imān. It is like a spectrum. People are at varying

levels of that spectrum. When you read the beginning verses of surah al-Mu’minoon, how

many characteristics of the believers being describe do you possess?

“None of you truly has imān until he loves for his brother what he loves for himself.”

This level of imān is almost non-existent nowadays. It means they have not reached the

perfection of imān. A person doesn’t become a kafir if he doesn’t reach this criterion.

Anytime an action is praised and negated for believers – it is this level of imān. Meaning that the

person is at the lower side of the spectrum.

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Levels of Imān

3. The perfection of Imān This is also called al-Imān al-kāmil al-mustahabb aka Al-Ihsaan

اإليمان الكامل المستحب أو اإلحسانAll Muslims have to have a generic level of Islām, Imān, and Ihsān simultaneously (as stated before by Bukhari). Then there is higher levels of imān & ihsan. The perfection is what we are discussing here. Using the analogy of the light bulb, this is where it becomes bright and luminous.

Definition: There is no precise definition that separates this level from the next…

This is the ultimate level of striving that is preferred. A person has perfected the sunnah and performs a healthy dose of nawafil, has consciousness of Allaah more than the mu’min, and has ihsān. Now they are being conscious of Allaah in every action and possess the quality that the prophet described of ihsān, worshipping Allaah as though you see Him. This is the state of conquering every natural deed and converting it into a devotional deed. This level is more an intellectual/psychological/spiritual state than a physical one (quality vs. quantity).

Benefits: Increase protection in this life and the next…

Evidences:

“Those who have faith, and do not mix their faith with injustice, they are the ones who shall

have security (amn), and they are the ones who are rightly guided.” *Al-An’am:82+

Ibn Taymiyyah comments that therefore the more imān a person has the more amn he will have from Allaah in this world (the quality of life increases; they become more optimistic and tranquil, and their pain and anguish are washed away) and the next.

One verse explicitly mentions 3 categories: some of them wronged themselves, some were in the middle, and some were in the forefront of good. All 3 will eventually enter jannah. The quickness of entry and the level will depend on the level of imān they achieved.

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Levels of Imān

“Then We have given the Book for inheritance to such of Our Servants as We have chosen: but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by

Allaah’s leave, foremost in good deeds; that is the highest grace. Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.

Who has, out of His Bounty, steeled us in a Home that will last: no toil nor sense of weariness shall touch us therein. But those who reject (Allaah) – for them will be the Fire of Hell: No term shall be determined

for them, so they should die, nor shall its Penalty be lightened for them. Thus do we reward every ungrateful one!” *Fatir: 32-36]

We want to reach the level of ihsān and be the foremost in good deeds. Fasting Mondays and Thursdays, praying at least 2 rak’ahs quiyam every night, and having a daily dose of reading the Qur’aan. That is the food of our soul. The best way to protect the fardh is by doing the sunan. Sunan becomes a safety net at troubling times.

Feeling hypocritical is a sign of imān. The more imān-conscious a person becomes, the more imān they have and the less they think they have. Only when it exists do we monitor our intention. A true believer sees his intention changing 40 times a day. While a munafiq

finds his intention constant for 40 yrs!

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MINIMAL LEVEL OF ACTIONS

Chapter 7:

30


Minimal Level of Actions

7. MINIMAL LEVEL OF ACTIONS

What is the minimum level of actions required for being a Muslim? This is in reference to مطلق اإلمان as

mentioned earlier. This has nothing to do with the FiTrah by the way.

The most common yet false definition is if the person identifies himself as being a Muslim.

Imān lives in the heart (التقوى هاهنا). It is impossible to have imān in the heart and no demonstration of

that imān in the form of actions.

Whoever doesn’t satisfy the minimum level we don’t call him a kaafir however, so be careful. Our

tradition talks in generalities, not specifics.

The Qur’an is full of evidences that demonstrate actions are an integral part of Imān.

“(This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the

followers of the Book; whoever does evil, he shall be requited with it, and besides Allaah he will find for himself neither a guardian nor a helper. And whoever does good deeds whether male of female and he (or she) is a believer – these shall enter the garden, and they shall not be dealt with a jot unjustly. And

who has a better religion than he who submits himself entirely to Allaah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allaah took Ibrahim as a friend.”

[Al-Nisa 4: 123-125]

“And whoever comes to Him as a mu’min, having done good deeds, these are the ones that shall have

the high ranks.” *Ta Ha: 75+

When Imam Shafi’i was challenged by the Murji’ah that imān is does not include actions, he quoted the following ayah:

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“And they were commanded not, but that they should Worship Allaah, and Worship none but Him alone (abstaining from ascribing partners to him), and perform As-Salāt (Iqamat-as-Salāt) and give Zakāt: and

that is the Right religion.” *Al-Bayyinah: 5]

Ayat Al-Birr lists so many fundamental actions as part of righteousness:

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is

[in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in

spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for

freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they

promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who

have been true, and it is those who are the righteous. [Al-Baqarah 2:177]

After the conquest of Makkah and the spread of Islam in many parts of Arabia, Allaah (swt) ordered the

prophet to tell the disbelievers to leave the Arab Peninsula or become Muslim. To become Muslim, it is

not enough to repent to Allaah and utter the shahaadah; they have to establish prayer and pay zakaah.

“But if they repent, establish prayer, and give zakah, then they are your brothers in religion..” [At-

Tawbah 9:11]

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There are other ayahs showing that knowing is not enough. Jews have recognized Muhammad as a

prophet just as they recognize their own sons. They have been given wahy and the signs were very clear

to them. Did that make them Muslim?

Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of

them conceal the truth while they know [it]. [Al-Baqarah 2:146]

Huyayy b. Akhtab was a Jewish scholar who saw the signs of prophethood and knew that he was exactly

as mentioned in their books. He knew he was a prophet yet decided to rebel against him. Iblees believed

in Allaah yet was arrogant to submit to His command. Many people know the truth yet they turn away

from it. How did Allaah (swt) describe them?

“So he neither gave charity nor prayed, but rather rejected and turned away.” *Qiyamah: 31-32]

or turned away means تولى .or rejected here means rejected the truth; an action with the heart كذبdidn’t follow which is rejection of obedience; an action of the body (or limbs).

Say (O Muhammad ): "Obey Allaah and the Messenger (Muhammad)." but if they turn away, Then

Allaah does not like the disbelievers (kaafireen). [Aal-Imrān 3:32]

So refusing to obey is kufr.

Note: you don’t need the shahaadah to be a Muslim. Waraqah submitted to Islaam without

declaring his shahaadah but has done the equivalent of the shahaadah.

Abu Bakr al-Ajurri (d. 360) writes, “O you who have been blessed with understanding of the halal and haram, if you understand the Qur’an as you are supposed to, you will see that Allaah (SWT) has obligated upon people after they believe in him that they act… and I have read the Qur’an, and found 59 times in the Book of Allaah this fact. For Allaah never causes anyone to enter Jannah with only Imān, but rather through His mercy, and by allowing them to believe in Him and act righteously.”

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To Clarify: There are four logical possibilities with respect to inner and outer coordination:

1) Imān in the heart of and outward actions outwardly – clearly mu’min

2) Both non-existent – clearly Kafir

3) Outer actions without inner Imān – clearly munafiq

4) Inner Imān without actions – difference of opinion between Murji’a and Ahl al-Sunnah.

Ahl al-Sunnah believe that this situation is simply an impossibility. When imān exists in the

heart, it will be shown in actions. This is necessary causal relationship. You can’t have an

inner imān without the outer manifestation of it. Imān is more than just faith.

There is a direct correlation between the inner and outer level of Imān. Inner faith and

outer actions are indications of the other, and the absence of one is an indication of the

absence of the other.

There are 4 opinions on the minimum level of actions required:

1) Must perform an unspecified type of good deed (jins al-‘amal) This opinion is a completely modern one that contradicts common sense. Like smiling in the face of your brother.

2) The five prayers: a) Leaving any one prayer is kufr.

This is a minority opinion.

b) Leaving prayers completely is kufr This is the majority opinion; that the one who does not even pray jumu’ah or eid prayers regularly then this is kufr (but be careful to put the label of kaafir). Even if the person claims imān, it is not true imān. Call it something else. Imān is more than just belief. Allaah (swt) says,

“And when it is said to them to bow down they do not do so” *Al-Mursalat: 48]

Imam Shafi’i used this ayah to prove whoever doesn’t pray is not a muslim.

“So he neither gave charity nor prayed, but rather denied and turned away” *Qiyamah: 31+

“What has caused you to enter Saqar? They said: We were not of those who prayed…”

[Al-Mudaththir: 42]

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When the qiblah was changed, the following ayah was revealed. Here, Allaah called salah imān. There is no other action in the whole Qur’an that Allaah swt equates with imān.

“… And We did not make the qiblah which you used to face except that We might make evident who

would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for

those whom Allah has guided. And never would Allah have caused you to lose your imān (prayers).

Indeed Allah is, to the people, Kind and Merciful.” *Al-Baqarah 2: 143]

“So there came after them a generation aḍā’ū (misplaced) the prayer” *Maryam 19:59]

What is the meaning of “aḍā’ū”? Ibn Mas’ud said it means lost or misplaced its timing. Had they

abandoned it (salāh), they would’ve abandoned Islaam.

So woe to those who pray. Who are sahūn of their prayer. [Al-Ma’ūn 107:4-5]

Sahūn means those who are lax in prayer. Sa’d b. Abi Waqqās related, "I asked the Prophet (pbuh)

about the meaning of "the worshipers who are neglectful of their Prayer.' He said, "It is the delaying

of performing the Prayer in its definite time." They did not care for timings for which they are

punished in wayl, a valley in hell.

“… and establish prayer and do not be of the Mushrikīn” (Ar-Rūm 30:31)

This ayah reveals that the absence of salah is like paganism. This concept is even more explicit in this hadeeth in saheeh Muslim:

بني الرجل وبني الرشك ترك الصالة“Between a man and shirk is the abandonment of prayer.”

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The following are prophetic traditions about the status of prayer and he who abandons it:

a. “When the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in

prostration, the Satan goes into seclusion and weeps and says, “Woe unto me, the son of

Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him

and I was commanded to prostrate, but I refused and am doomed to Hell.” *Muslim]

Ishaq b. Rahwayh said this is about 1 who refused 1 sajdah. What about he who leaves all

sajdahs?

b. العهد الذي بننا وبنهم الصالة، فمن تركها فقد كفر “The treaty that I have with them (my followers) is

salaah, whoever leaves it has commited kufr. [Muslim]

c. During hajj, the prophet (pbuh) was praying dhuhr in Mina. After finishing he saw someone

right at the back who has not joined the salah. He asked him: why didn’t you pray? Are you

not a Muslim? He said, I prayed in my tent. The prophet (pbuh) said, “If you come to the

masjid then pray with the people even if you’ve prayed (by yourself before).” [Nasā’ī]

Rule, even if you prayed at home, you cannot cut yourself off in the masjid from the

jama3ah and not join. The proof here is that leaving the salah made him question his imān.

d. من صلى صالتنا واستقبل قبلتنا واكل ذبحتنا فذلك المسلم “Whoever prays as we pray, turns to face the

same Qiblah as us and eats our slaughtered animals, that is a Muslim.” *Bukhari and Muslim+

The sign of a Muslim is first praying like we pray, face our Qiblah, and eat our zabiha… This

hadith is in reference to when Muslims conquer the Arabian Peninsula, if they come across a

group and don’t know who they are, they are to wait until fajr time. If they hear the adhan,

then that is proof that they are Muslim. Prayer is a sign of being a Muslim. And of the

conditions of prayer is to face the qiblah in prayer. On top of that, when they slaughter they

say bismillah. This is also proof that slaughtering is a devotional, ritual, and even theological

action. If there were no adhan and no prayers, then they are pagans.

e. “Whoever guards the prayers shall have a light, evidence, and evidence on the day of

judgment. And whoever doesn’t guard the prayer shall have no light, nor evidence, nor

salavation and will be resurrected with Fir’awn, Hamān, Qaroon, and Ubayy ibn Khalaf.”

[Musnad Ahmad]

This means the person who prays occasionally is sitting on the line b/w imān and kufr. And

the lesser he prays, the closer to kufr he is. Therefore, Jumu’ah muslims are barely on the

line of kufr. And 2 or 3 times a day is better but still falls short of the obligation. تارك الصالة

can’t be given as a title to someone who prays 2 or 3 times a day, but he’s still a sinner.

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There are mutliple narrations from first 3 generations that whoever leaves prayer is not muslim: a. When Omar (RA) was stabbed and was about to die, he heard the adhan was called and

tried getting up to go to pray. He said: ال حظ ف اإلسالم لمن ترك الصالة “There is no share (fraction) of Islaam left for the one who leaves the prayer.”

b. عبد هللا بن شقق بن سلمة said the companions wouldn’t see the abandonment of anything being

kufr except for salāh.

Q: Why did this group leave zakah? Their proof was the hadith in Bukhari – “there is no owner of

camels who does not give zakah except that they will trample on him on the Day of Judgment

until Allaah judges between them and decrees paradise or hell” - even though he did not give

zakah he is sinner and will be punished for his sin.

3) The five prayers and zakat Held by everyone in group A by default. Both together held explicitly by Imam Ahmed. Salah and Zakah are linked through the entire Qur’an:

“So if they repent, and establish the prayer and pay the zakat, then let them be” [at-Tawbah:5]

“So if you establish the prayer, and pay the zakat, and believe in My Messengers and help them…” [Al-Ma’idah:12]

Incident of the ‘Wars of Ridda’

Those who support this opinion (five prayers and zakat are the minimum) quote the historical

evidence of the wars of apostasy. When the prophet (pbuh) passed away, some apostatized by

following other false prophets. Some denied the zakah. Abu Bakr vowed to fight them. Omar

said, but they say ال إله إال هللا ? Abu Bakr said: وهللا ألقاتلن من فرق بن الصالة والزكاة “By Allaah, I shall

fight whoever separates between (the obligation of) salah and zakah.” Upon hearing this, Omar

showed his agreement that this is the truth.

So this group said there is ijma’ within the sahaabah. Did those people refuse the obligation of zakah or felt greedy? Some scholars say they denied its

obligation therefore Abu Bakr fought them. The early reference doesn’t mention this so it shows

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us that Abu Bakr did not bother to ask them their stance on it; for actions are speaking for the

inner state.

4) All of the pillars of Islaam

All of the above evidences put together:

Hadith of Jibrīl

Hadith of the ‘Delegation of ‘Abd al-Qays’: “Once a delegation of ‘Abdul Qays came to Allaah’s Apostle (pbuh) and said, “We belong to such and such branch of the tribe of Rabi’a, and we can only come to you in the Sacred Months. Order us to do something good so that we may take it from you and also invite our people whom we have left behind (at home) to it.’ The Prophet (pbuh) said, “I order you to believe in Allaah. And do you know what is belief in Allaah? [It is] to testify that none has the right to be worshipped but Allaah, and I am the Messenger of Allaah, and to offer prayers perfectly, and to pay zakat, and to give the khumus. And I forbid you from dubba and hantam and muqaytat and naqir (all these are utensils used for the preparation of alcoholic drinks)’” *Agreed Upon]

This is the position of Ibn Taymiyyah. Salah and Zakat are 2 outwardly actions that the state can monitor. But what right do we have to distinguish between them and other arkaan (pillars) of Islaam? Doesn’t a rukn (pillar) being missed negate the act? What is a rukn but a necessary part? The fact is salah is emphasized extra because it is the most difficult of the 5 and it is impossible to find someone who prays 5 times a day and doesn’t perform the rest. If they perform salah 5 times a day, it follows much easier to give zakah once a year, fast once a year, and hajj once in a lifetime. Those who took this opinion, what would be the difference for them between minimum Imān and Imān waajib? 2 differences:

1. Avoiding the major sins 2. It is a perfection of completing the 5 pillars that gets you to the imān al wājib. To

attempt to do it and fall short sometimes is mutlaq al imān. In summary, the three main opinions of Ahl al-Sunnah the minimum is all prayers or at least some form

of regularity like 2 of the 5 (first opinion) then he is on the fence between imān and kufr. This is taken

from the hadith that whoever misses 3 jumu’ahs straight, then nifaaq is sealed on his heart. The second

opinion is that the minimum level is both salah and zakat. The third says all 5 pillars are integral parts of

Islaam.

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THE ISSUE OF ISTITHNĀ’

Chapter 8:

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The Issue of Istithnā’

8. THE ISSUE OF ISTITHNĀ’

Historical controversy: How does one respond when asked, “Are you a mu’min?”

One group said – whoever says inShaa’Allaah is doubting his imān and has committed kufr. Another

group said you have to say inShaa’Allaah, otherwise you commit kufr! This controversy no longer exists

by the way.

Position of Ahl al-Sunnah:

Did not like the question, and said the whole issue was an innovation.

However, they said it was permissible (perhaps even better) to say inShaa’Allaah after this phrase, and it was permissible to leave it.

It was permissible (or better) to say because:

1) Imān is of levels, and no one knows for sure whether he has perfected those levels or not.

2) True Imān is that which has been accepted by Allaah (SWT), and no one knows if that will be the case.

3) No one knows in what state one will die, hence if one adds inShaa’Allaah it is as if one is

hoping and praying to die in that state

4) As for the basic level of Imān regarding which one should not be in doubt, it is in face permissible to occasionally used istithnā’ even when one is not in doubt.

And it was permissible to leave because there is no evidence that suggests it is obligatory, and people should be certain about having entered the basic level of Imān. Additionally, we are not supposed to praise ourselves.

Ahmad b. Hanbal was asked, ‘Doesn’t saying inShaa’Allaah constitute doubt?’ He replied, ‘I seek Allaah’s refuge! Doesn’t Allaah say, “You shall, inShaa’Allaah, enter the Sacred Mosque, safe and secure” *Al-Fath:27+ and didn’t the Prophet (sallAllaahu ‘alayhi wa sallam) say, ‘And we will, inShaa’Allaah, join you.’ So where is the doubt in this?”

‘Alqama was asked, “Are you a mu’min?” He replied, “I hope I am, inShaa’Allaah.”

However, Ahl al-Sunnah did not allow istithnā’ in Islaam, so one says, “I am a Muslim inShaa’Allaah” because this deals with the outward testimony of faith and rulings of this life.

InShaa’Allaah should only said when referring to future events.

Another historical controversy: Is Imān created or not? This is also a bygone controversy – there are

elements of imān that are uncreated like Qur’aan, shahadah. However, our actions are created.

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FACTORS THAT WEAKEN ONE’S IMĀN

Chapter 9:

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Factors that Weaken One’s Imān

9. FACTORS THAT WEAKEN ONE’S IMĀN

9.1 Major and minor sins This categorization is in the Qur’aan:

“Those who avoid great sins (kaba’ir) and shameful deeds, only (falling into) small faults” *An-Najm: 32]

“If you shun the great sins which you are forbidden, We will do away with your small sins and cause you

to enter an honorable place of entering.” *An-Nisa:31]

Most explicit verse:

“And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say:

Ah! Woe to us! What a book is this! It does not omit a small one (saghira) nor a great one (kabira), except that is enumerates it (all). And what they had done they shall find present (there), and your Lord

does not deal unjustly with anyone.” *Al-Kahf:49]

And in the hadith,

“Of the kaba’ir is a man cursing his own father” *Al-Bukhari] “The five prayers, and the Friday prayer to the Friday prayer, and one Ramadan to the next, forgives all that is between it, as long as the kaba’ir are avoided” *Al-Bukhari] Praying regularly forgives your minor sins. So does fasting, etc Avoid the seven deadly sins." It was asked:"What are they, O Messenger of Allah?" He replied,

1. Associating anyone or anything with Allah in worship; the biggest kabira ever is shirk 2. Practicing sorcery, 3. Killing of someone without a just cause whom Allah has forbidden, 4. Devouring the property of an orphan, 5. Eating of usury, 6. Fleeing from the battlefield 7. And slandering innocent chaste believing women." [Al-Bukhari]

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What is the definition of a “kabira”?

Some scholars said that it is anything that has a hadd punishment. Ibn Hazm disagreed; there is no

hadd for cursing one’s father.

Some said that they are the sins that were forbidden in other shari’ahs and ours- but this again is wrong- drinking alcohol in moderate quantities is allowed for Jews. Al-Ghazali and his teacher al-Juwayni defined major and minor based on the state of the persons heart – if your heart feels the guilt then it is a minor sin and if your heart is devoid of guilt then it is a major sin. But again if one fornicates or murders and feels guilty about it, does this make it minor? This is more of a mystical definition. Ibn Abbas defined it as every sin for which there is prescribed punishment in the hellfire or invokes Allaah’s curse or anger is major sin.

Ibn Taymiyya adopted Ibn Abbaas’ and defined it as “Every sin that has been assigned a worldly punishment (hadd), or has been threatened with the Fire, or Allaah’s curse, or His anger.” Proof for this definition is in the following ayah:

“If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.” *An-Nisa:31]

A kabira is something that will lead to destruction. The opposite of the ayah; if you don’t avoid kabaa’ir, this brings about major punishment.

Q: Does a habitual minor sin become a major sin?

Answer: Maybe, it depends on the state of the sinner.

Academically, a minor sin itself cannot become a major sin. But if it leads to the feeling of being safe

from Allaah’s punishment, then the attitude here is what becomes a major sin. Having no guilt and

being callous and unafraid of Allaah is a major sin. Habitually committing a minor sin yet feeling guilty

about is still a minor sin. But when it is done without any remorse, become a habit, and leads to

arrogance – here we follow Ghazaali’s definition that it becomes a major sin).

Another categorization:

Sins performed out of lust and desire (Adam)

Sins performed out of arrogance (Iblis)

Ibn abbas was asked of minor sins – no better way to define this than fornication of eyes (not lowering

one’s gaze). These sins will inShaa’Allaah be forgiven with good deeds.

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9.2 Status of sins vis-à-vis Imān

Rule: Sins that are less than kufr do not in and of themselves expel a person from Islaam.

Khawaarij oppose this. They say any person who commits a major sinner is a kaafir.

There are 5 categories of evidences – 1. Shirk is the only unforgivable sin and perfecting tawheed leads to jannah.

Indeed, Allah does not forgive setting up partners with Him in worship, but He forgives what is less than that for whom He wills… [An-Nisaa’4:48+

2. Those who commit major sins will enter paradise

‘Ubadah b. al-Samit reported that the Prophet (pbuh) took the oath from the women and said, “give me the oath of allegiance: that you shall not commit shirk, or steal, or fornicate, or kill your offspring… So whoever fulfills this shall have his reward with Allaah. And whoever falls into any of these [sins] and is punished in this world, then that shall count as expiation for him. And whoever commits any of these [sins] secretly shall be left to Allaah – if He wills, He shall forgive, and if He wills, He shall punish him.” *Al-Bukhari] Abu Dharr , “I visited the Prophet (pbuh) when he was sleeping, and he was wearing a while thawb… when he woke up, I sat next to him. He said, ‘No servant says “La ilaha ila Allaah” and dies with that except that he shall go to Paradise.’ I said, ‘Even if he fornicated and stole?’ He said, ‘Even if he fornicated and stole!’ I said, ‘Even if he fornicated and stole?’ He said, ‘Even if he fornicated and stole!’ I said, ‘Even if he fornicated and stole?’ He said ‘Even if he fornicated and stole…’ but then added on the fourth, ‘…even if Abu Dharr doesn’t want it!’” *Muslim+

This shows you imān of sahaabah; how they thought that committing these sins will not enter you jannah.

Another proof: hadith of the person who killed 99

3. Evidences that affirm faith to those who commit major sins –

The Prophet (pbuh) called fighing another Muslim is kufr: “Abusing a Muslim is Fusuq (evil doing) and fighting him is Kufr” *Bukhari+. However, the following ayah affirms belief to them:

“And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that

which rebels till it complies with the Command of Allah…” *Al-Hujurāt 49:9+

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This proves that that this act is a major sin that constitutes minor kufr. Bilal borrowed money from Abu Dharr and wasn’t able to pay it back. Abu Dharr addressed Bilal as” You son of a black woman!” The Prophet (pbuh), addressing Abu Dharr, said: “Abu Dharr! Have you criticized him because of his mother? You still have traces of Jahiliyyah in you” *Bukhari]. Haatib b. Abi Balata’a, a companion who witnessed Badr, committed treason by revealing the secret of the Prophet to the Quraish. Allaah (swt) revealed the beginning verses of surah Al-Mumtahinah addressing this. However, he was neither executed nor considered an apostate. During the lifetime of the Prophet there was a man called `Abdullah whose nickname was Donkey, and he used to make Allah's Apostle laugh. The Prophet lashed him because of drinking (alcohol). And one-day he was brought to the Prophet on the same charge and was lashed. On that, a man among the people said, "O Allah, curse him! How frequently he has been brought (to the Prophet on such a charge)!" The Prophet said, "Do not curse him, for by Allah, I know for he loves Allah and His Apostle." [Bukhari]

So he fell into the major sin of drinking alcohol multiple times and was punished for it. The prophet still considered him a believer and testified that he loves Allaah and His messenger.

4. All of the evidences of the intercession of the Prophet –

discussed in Light of Guidance class. Explicit hadith in musnad Ahmed: My shafa’a is intended for those who committed major sins of my ummah. Because those who avoided major sins will enter jannah.

5. The purpose of hadd punishment would be useless if that sinner was not a muslim. Here the punishment is a sign of forgiveness. If the Islaamic state punishes you, you are forgiven. Many sahaabah wanted this hadd applied to them so they would be forgiven and not be punished in the hereafter.

Q: Are these traditions problematic?

There are mushkil traditions that the Khawarij use. However, to understand a matter fully, you never use just one hadith and ignore the rest of the evidences. There are more than 15 evidences in each of the 5 categories above that a major sin does not expel one from Islaam. Of these mushkil hadiths: A. He will not enter jannah, he who has an atom’s weight of kibr (pride and arrogance) in his heart.

[Tirmidhi]. So does an arrogant person become kaafir? Arrogance is major sin and there is threat of him not entering jannah immediately. This is the general verdict that he does not deserve jannah but Allaah may choose whatever He wills.

Sahl al-Tustari said, “Even if the sinner is punished, his punishment will not be like the disbeliever, He shall not be thrown in like him, nor shall he remain [eternally] like him, nor shall he suffer like him.”

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B. “Whoever has the following four (characteristics) will be a pure hypocrite…” *Bukhari+

The mushkil point is the words “will be a pure hypocrite.” The response here is the four traits mentioned relate to excesses in dealings and not in theology. The hypocrite who outwardly claims that he is Muslim but internally does not believe is the one that the ayahs of severe punishment describe. So these four traits are signs of minor nifaq which could lead to major nifaq (theological). This hadith is intended as a severe warning against these four traits.

C. “The one who fornicates does not fornicate as a mu’min…” *Bukhari+ This is restricted to the times of committing the sin. And what’s negated here is Al-imān Al-Kaamil.

Conclusion: A Major sinner is still a Muslim. If the hadd is applied, then that will be an expiation for

them. If the hadd is not applied and they sincerely repent then inShaa’Allaah they are forgiven. If

they don’t repent, then it is up to Allaah, He might forgive them or punish them. Even if they are

punished, it is not eternal and will be different than the kaafir. (Refer to Sahl’s statement above)

Rule: Considering sins to be permissible (istihlal) expels one from Islaam even if one does not commit the sin.

This is the matter of someone permitting for themselves or others that which is well-known to be haraam. A person knows that Allaah has made it haraam, and he doesn’t care about it, and he makes it halaal. What we are referring to is quoting an ayah in the Qur’an and the person just rejects it out right. For example, Allaah (swt) has forbidden marrying what your fathers have married previously. It so happens that a man at the time of Ali refused this and made it halaal for himself. Ali ordered him to be executed. This is as if you are stripping away Allaah’s right of Ruboobiyyah. Be careful with this and don’t use it loosely. We don’t use istihlal in grey areas of fiqh.

Side point: The problem nowadays with homosexuality and that anyone who criticizes it is considered doing hate speech. Shaykh Yasir Qadhi wrote an article on this. Justifying homosexuality (believing it is permissible) is kufr. Practicing it is a sin. Doing it while believing it is wrong makes them a faasiq. Having feelings and not acting upon (fighting those feelings) is a sign of imān. Like the urge and temptation when women pass by you. Feeling it is not sinful. To battle this is part of imān.

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9.3 Forgiveness of Minor Sins vs. Major Sins

The only way a major sin is forgivable is a specific tawbah for that sin not a generic tawbah. Generic istighfar/tawbah forgives minor sins. A specific tawbah is needed for a major sin. You need to repent to Allaah specifically for that sin. Each major sin required its own repentance.

The traditions mention many specific good deeds that expiate minor sins, such as [partial list]: 1) The five prayers (hadith mentioned earlier) 2) Fasting Ramadan 3) ‘Umrah 4) Hajj (of the most powerful, if not the most powerful deed) that is kaffarah for both major and

minor sins (the only thing that trumps this deed is a non muslim accepts Islaam). A proper tawbah will forgive the major sins because of the tawbah associated with the hajj not because of the hajj itself. Hajj is the # 1 deed that combines all of the good deeds including istighfar and tawbah. So yes, hajj forgives major sins if done correctly.

5) Wudu 6) Fasting on ‘Ashura 7) Fasting on the 9th of Dhul Hijjah

Each of these is just one way of removing the dirt of sins. You are constantly through these good deeds trying to purify and cleanse yourself.

WARNING; Some people who are deceived and rely too much on things like fasting on ‘Ashura or the day of ‘Arafah, to the extent that some of them say, “Fasting on Ashura will expiate for the sins of the whole year, and fasting on the day of ‘Arafah will being extra rewards.”

Ibn al-Qayyim said: „This misguided person does not know that fasting in Ramadan and praying five times a day are much more important fasting on the day of „Arafah and „Ashura, and that they expiate for the sins between one Ramadan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for the minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or put a check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah‟s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honor, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbihat (saying “Subhan Allaah”) and tahlilat (saying “La ilaha illa-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.”

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“Beware of the sins that are considered trivial, for they gather together around a person until they destroy him.” *Ahmad+

In another Hadith he compared minor sins to twigs; too many twigs light up a fire. Minor sins are stepping stones that lead to the major. Know that decreasing our minor sins is also perfection of our imān

Other ways of expiating sins:

Ibn Abbaas narrated that the Messenger of Allaah (pbuh) said that Allaah (swt) spoke to him in a dream and said, "O Muhammad, do you know what al-mala’ al-a’laa (the angels who are closest to Allaah) are disputing about?… about the things which expiate for sins. Things that expiate for sins are: staying in the mosque after the prayers, walking to join congregational prayers and performing wudoo’ properly when it is difficult to do so. Whoever does these things will have a good life and die a good death, and he will be as free from sin as on the day his mother bore him." [Al-Tirmidhi]

9.4 The Effects of Sins

Ibn al-Qayyim listed many of the evil effects of committing sins [partial list] الجواب الكافي

1) Prevention of knowledge of entering the heart (Shafii and wakee’ poetry)

2) Prevention of rizq (just like taqwa increases your sustenance, sins decrease it)

3) Weakening of the heart, mind, and body (when we were young, we preserved our limbs for the sake of Allaah. And when we grew older He preserved it for us.)

4) Reduces lifespan (barakah). When you obey Allaah you accomplish a lot in one day like the one who reads Qur’an and prays at night and does so much vs. watching a movie

5) Contempt from Allaah (SWT)

6) Decrease of remorse

7) Increase of humiliation. Just like the one who obeys Allaah swt will be honored and raised in ranks, the sinner will be humiliated.

8) Lack of intelligence. Corruption of intellect. Sinners show that they prefer the pleasures of this world to that of the hereafter. That’s why each sinner is called a jaahil in the Qur’aan.

9) Sealing of the heart. Sinning is like taking poison inside of the body.

10) Spoiling the land’s resources and destroys civilizations. Nations before us were destroyed because of a particular sin.

11) Disappearance of modesty. Hayaa is from imān. All hayaa is good. Sinning kills ones’ hayaa’

12) Becoming neglectful of Allaah (swt). Sins bring about ghaflah. Allaah (swt) does not like those we are ghaafil. Whenever good happens the angels come. Shaytan flocks around evil.

13) Pain and suffering in this world and the next. Ibnul Qayyim: Every single trial/problem of this world and the next is the result of a sin. Was not Adam kicked out of jannah and sent to earth b/c of 1 morsel of food that he ate? Nowadays, many sins are becoming public. Never has homosexuality become rampant in a society except that Allaah swt destroyed them.

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9.5 The Expiation of Sins

Ibn al-Qayyim listed ten factors that forgive or expiate sins:

1. Tawbah (returning to Allaah)

2. Istighfar (asking forgiveness)

3. Good deeds The story of man who came seeking a way of repentance for kissing/touching a woman. Allaah swt revealed the following ayah:

“… Indeed, good deeds do away with misdeeds…” *Hūd 11:114]

The man felt guilty and came seeking repentance and prayed jama’ah with the prophet. This ayah is for all the Muslims. You need to feel guilty for your minor sins.

4. Problems and grief of this world. Never does a thorn prick us except that sin is forgiven. Every emotional loss and physical pain will be a cause for forgiveness. Every time they happen, remember the reward. Pain is result of our sins. Every calamity causes forgiveness for even more sins ONLY if it connects you back to Allaah swt again. One should hope that this suffering will forgive much more than what caused it. When Allaah swt loves someone He tests him.

5. Prayer of others for you (in life) and over you (after death). When you make du’aa for others, angels make du’aa for you. Never do 40 ppl pray sincerely for a dead person except that Allaah swt forgives you. (in another narrations 100).

6. Good deeds done on behalf of those who are deceased Like a child sending good deeds to a parent. You hope that Allaah swt is generous with you and gives you reward for being a good child. Examples include monetary deeds, sacrificial slaughter, physical deeds can be given to dead other than salaah and fasting. Many scholars allowed gifting the Qur’an to the dead.

7. Trials and punishments of the grave (backbiter, gossiper, not protecting from urine, etc)

8. Affliction on the Day of Judgment (sirat, decrease of light, anxiety of waiting, sweating, etc). The righteous will be safe from all of this أولئك عنها مبعدون ال يسمعون حسيسها

9. Intercession – of the prophets and righteous on the day of judgment

10. Allaah’s Mercy and Forgiveness – Allaah will choose to forgive people out of His pure forgiveness.

We want to restrict ourselves to the top 3. You don’t want to get to 7! Any Muslim who is punished in the grave, this punishment will reduce or eliminate later punishments. Any non-Muslim who is punished in the grave, this is the beginning of something much worse.

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FACTORS THAT NEGATE ONE’S IMĀN (NAWĀQID AL-IMĀN)

Chapter 10:

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Factors that Negate One’s Imān

10. FACTORS THAT NEGATE ONE’S IMĀN (NAWĀQID AL-IMĀN)

10.1 Intro to the topic

يوفون بعهد اللو ول ينقضون الميثاق الذين “Those who fulfill the Covenant of Allaah and break not the Mithaq (bond, treaty, covenant)

[Al-Ra’ad 13:20] NAQADA – to rip off from the roots

Sins in general decrease a person’s Imaan. However there are some sins which actually take a person out of the fold of Islam.

Category of sins that cancel out, annul, abrogate the covenant of Islaam (2 categories):

1) Those who never entered Islaam (kufar asliyyun) These people nullified their fitra or at the very least did not fulfill it by not entering into Islam.

2) Those who entered Islaam and then left is (murtad)

ن يا والخرة ومن ي رتدد منكم عن دينو ف يمت وىو كافر فأولئك حبطت أعمالم ف الد

خالدون فيها ىم النار أصحاب وأولئك “… And if any of you turn back their faith (yartadid) and die in unbelief, their works will bear no fruit in

this life and in the Hereafter; they will be the dwellers of the Fire and will abide therein forever.” [Al-Baqarah 2:217]

A Murtad is someone who negated his Islaam by a belief or statement or an action that expels one from Islaam.

Major Kufr

Major

Shirk

Major

Nifaaq

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The naqaqid are beliefs, statements, and actions that expel one from Islaam after having entered it. There are three matters that contradict Imān: kufr, shirk, and nifaq. All three are divided into major and minor; it is the major that expels one from Islam. Kufr

o Linguistically: From kafara, which mean ‘to cover up’ o Technically: The absence of Imān (antithesis)

- Kufr covers up the fitra and the truth. - A kaafir is someone who does not have Imaan.

Shirk o Linguistically: From the root word that signifies ‘mixing, assimilation’

Shareek is a business partner o Technically: To give the rights of Allaah to other than Allaah (SWT)

Nifaq o Linguistically: From the root word that is used for ‘tunnel, burrow’ o Technically: To pretend to be a Muslim while belying the message.

To be academically precise, there is only one thing that contradicts Imaan and that is kufr.

Therefore, kufr is the opposite of Imaan and some types of kufr are shirk and some types of kufr are nifaaq.

Q: What is the relationship between these three terms…?

o Nifaq and shirk are subsets of kufr. Kufr and nifaq are equal to shirk in their being unforgivable but shirk is mentioned because of its most heinous and ugly nature.

All three are divided into major and minor, it is the major kufr/shirk/nifaq that expels one from Islaam. Minor kufr/shirk/nifaq are major sins that a Muslim commits.

Therefore, every type of major shirk and nifaaq are types of kufr but not every kufr is shirk or nifaaq.

Note: Fisq and dhulm are also major and minor.

- Major Fisq is synonymous to kufr and major dhulm is synonymous to shirk. - All sins are minor fisq and minor dhulm is the oppression Muslims do to one another.

- Proof: Major Fisq is synonymous to Kufr: Allaah calls Iblees a faasiq but he is not just any faasiq. He is a kaafir.

عن أمر ربو ف فسقوإذ ق لنا للملئكة اسجدوا لدم فسجدوا إل إبليس كان من الن

بدل للظالمي بئس ذري تو أولياء من دون وىم لكم عدو و أف تتخذونو And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees.

He was of the jinn and departed from the command of his Lord. Then will you take him and his

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descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange. [Al-Kahf 18:50]

Major Dhulm is synonymous to Shirk:

رك لظلم عظيم إن الش“…Indeed, association *with him+ is great injustice."

[Luqman 31:13]

10.2 The Reality of Kufr - When we define Imaan as being believes in the heart, statements on the tongue and actions of the

limbs, it automatically means that Kufr is the opposite of this. Kufr, therefore occurs from the heart, the tongue and the limbs.

1. From the Heart: a. Lack of belief (qawl al-qalb - believing in everything that comes from Allah and His

messenger). This could be due to: i. Ignorance.

Never heard of Islaam or the Prophet.

Of all the manifestations of Kufr, this is the only category of people who can possibly be forgiven by Allaah.

ii. Incorrect information.

Some scholars have said that this category of people might have a chance of being forgiven as well. However, it is not so simple. If a person watches Fox News he is clearly receiving incorrect information. However, this same person can discover the truth, if he/she chooses to do so, from other channels, libraries, internet, etc.

Many Muslims are very easygoing in regards to this category. They believe that Allaah will forgive those who only watch Fox News or get their information from biased sources. However, guidance is a two way street. It is our obligation to give Da’wah. It is also the obligation of everyone to search for guidance. If we don’t knock on their doors, they have an obligation to knock on ours. Allaah سبحانه وتعالى has instilled the Fitra in every one of us and so no individual should be satisfied until they accept that which agrees with that Fitra.

A every important and sensitive point is the status of Prophet’s parents in the hereafter. He, himself has told us that they are in the hellfire. The reason for this is that they actually had access to the knowledge and religion of Ibrahim. If the Jaahiliyyah Arabs had access to correct information what about the people in the west today with all their books and technologies?

What is truly meant by Incorrect Information is someone who heard something wrong about Islam and never had an alternative or opportunity to access the correct information. In this case, they might be considered to be from the category above: those who are ignorant.

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iii. Doubt (shakk)

A person who has doubt is someone who studies Islaam or knows enough about Islaam but still does not think that it is the true religion.

He/she is not sure (إعراض) and so they are noncommittal. iv. Turning away (i’rad)

Out of these four, this category is the worst

This is the life of hedonism or animalistic pleasures where a person does not even care to read or study the purpose of this life.

This is the bulk of humanity. They think only of ‘carpe diem’ – living in the present moment. There is no thought of death or the hereafter.

b. Denial of belief (‘amal al-qalb) There are many who have studied the religion and know the truth, like orientalists, but do not have any emotions or attachment. These people are a million times worse because they know the truth and still reject it. They are the lowest of the low. They are exactly like Iblees and Fir’awn. Of the acts of the heart that are lacking are:

Submission

Love

Fear This could be due to:

i. Arrogance (istikbar)

Of those who have rejected because of arrogance are

Iblees

وإذ ق لنا للملئكة اسجدوا لدم فسجدوا إل إبليس أب واستكب ر وكان من الكافرين And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for

Iblees. He refused and was arrogant and became of the disbelievers. [Al-Baqarah 2:34]

Fir’awn

نا ل ي رجعون واستكب ر ىو وجنوده ف الرض بغي الق وظنوا أن هم إلي And he was arrogant, he and his soldiers, in the land, without right, and they thought that they would

not be returned to Us. [Al-Qasas 28:39]

The Jews in the time of the Prophet

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ناىم الكتاب ي عرفونو ك هم فريقا وإن ما ي عرفون أب ناءىم الذين آت ي ن الق ليكتمون م

ي علمون وىم Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of

them conceal the truth while they know [it]. [Al-Baqarah 2:146]

ii. Outright rejection (juhud)

There is some overlap between those who are arrogant and those who outrightly

reject:

Fir’awn

ها أنفسهم ظلما وعلوا قنت المفسدين عاقبة كان كيف فانظر وجحدوا با واست ي And they rejected them, while their [inner] selves were convinced thereof, out of injustice and

haughtiness. So see how was the end of the corrupters. [An-Naml 27:14]

c. Hypocrisy (nifaq)

They are those who pretend to be Muslims outwardly but do not really consider their ownselves to be Muslims.

They are a strange hybridization, in that they have elements of a (qawl al-qalb) and b (‘amal al-qalb), while at the same time lack elements of a and b. We know this because Allah سبحانه وتعالى tells us that the Munafiqoon are afraid that Allah will expose their inner thoughts. This shows that they believe that Allah exists and that He knows their innermost thoughts.

ا مرج اللو إن است هزئوا قل يذر المنافقون أن ت ن زل عليهم سورة ت نبئ هم با ف ق لوبم م

تذرون They hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in

their hearts. Say, "Mock [as you wish]; indeed, Allah will expose that which you fear." [At-Tawbah 9:64]

2. From the tongue: a. Outright rejection

Saying that you are not a Muslim or that you are a kaafir or a Christian or that you belong to any faith other than Islam. To say any of this is Kufr.

A Muslim never utters these words, even as a joke.

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Ibn hazm has said that there is ijmaa’ amongst all of the scholars that whoever says he is a kaafir/Christian, etc, even jokingly, has committed an act of kufr and needs to repent.

Religion is something that by definition is held sacred, with respect and honor. It is not something that you can joke about. Our attitude to religion cannot be the same as those without any religion. There are some things that you cannot make fun of. Just as we would not joke about the chastity of our mothers, we cannot possibly joke about our God or our Messenger or our Book or our Religion.

b. A statement that necessitates rejection (ridicule, sarcasm, rejection of a fundamental commandment)

To deny or reject any of the fundamentals of the religion knowingly and without coercion.

This could be something such as the denial of Qadr, which is a fundamental part of our religion. This is basically Istihlaal of the tongue.

This also includes mocking and sarcasm directed to any aspect of this religion.

Another manifestation is cursing Allah سبحانه وتعالى or His Messenger. To do this is riddah! Any son who curses his own mother has no love/respect for her! If we apply this concept to the religion we will see that anyone who dares to do something like this does not have the necessary Islaam or submission required to be a Muslim.

3. From the Body: This includes doing anything that contradicts the fundamentals of submitting to Allah, any of the

fundamentals of Islaam and Imaan without coercion.

Examples:

o Willfully prostrating to idols – this is blatant shirk,

o The most common example in books of fiqh is to show disrespect to Qur’aan. It is the

Ijma of the scholars that disrespecting the Qur’aan is an act of kufr.

Our theology is different from the others who would say that this act is not in

and of itself kufr but shows something in the heart that is kufr.

We claim that this is an act of kufr since actions are a part of Imaan.

These acts are not indications of kufr, they are in and of themselves kufr.

Sufyan b. ‘Uyayna (d. 198) was asked about the murji’a. He said: “Imān consists of statements and

actions, and the murji’a considered Jannah to be obligatory on those who testified the shahada even if his heart was adamant at not doing the obligatory good deeds, and they considered this a sin, just like

incest. But they are not the same! Because incest, if it is still considered impermissible, is a sin, but leaving the obligatory deeds intentionally, without ignorance or excuse, is kufr. And the example of this

is in Adam, Iblis, and the scholars of the Yahud. As for Adam, he was prohibited from eating from the tree, but he ate intentionally, desiring power or eternal life. So he was called a sinner, without any kufr. As for Iblis, he was told to prostrate once, but refused intentionally and rejected it, and so he was called

a kafir. And as for the scholars of the Yahud, they recognized the characteristic of the Prophet just as they know their sons, and they admitted this with their tongues, but they did not follow his Shariah, so

they were called Kafir.” *Dhahira al-Irja, p. 482]

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- The example of Adam and Iblees:

Both commanded to do certain things and both disobeyed. One is a mighty prophet, and the other is the leader for the inhabitants of fire. Why? It was because of the attitude. Adam recognized his sin, acknowledged it as his own, repented right away, submitted to Allaah and sought forgiveness from Him. Iblees on the other hand, did the exact opposite. He refused to acknowledge it as a sin, blamed it on Allaah, showed arrogance, and distanced himself more from Allah. The difference between Adam and Iblees is the difference between Imaan and Kufr. The Mu’min wants to submit to Allah internally and externally whereas the kaafir is not going to submit to Allah internally and externally.

Q – What is the ruling of those who has never heard of Islaam?

This question is indicative of a problem in the questioner. This is because you are becoming obsessive with a question that will not concern you or harm you or benefit you. This is not our business. This is an issue that is up to Allah. The Prophet said, ‘My ummah shall always be in good until they start arguing about the children of the kaafirs (whether they are in heaven or hell) – Musnad Ahmed. The scholars have explained this hadith to mean that the ummah will always be in good as long as they restrict themselves to beneficial knowledge. As soon as the start to occupy themselves with hypothetical questions that have no relevance to their lives, the goodness will be lost. Don’t you believe that Allaah is just and wise? If we do, then we are sure that Allah will do that which is wise and just.

With that being said, our scholars have actually discussed this issue and it is ironic that Ibn Hajar has said that he found over 10 different opinions on this issue.

We discuss some of these opinions: o The Mu’tazilah and the Maturdiyyah say that anyone such as this, who worshipped idols

is going to hell. Except if they practiced Tawheed, in which case they would be forgiven. This is because they emphasized the intellect and so they say that the intellect should have led them to Islaam.

o The Asharis reject the position of the mu’tazilah. They claim that all kaafirs who are ignorant will go to Jannah.

Problem with this position: Why then should these people become Muslims? Why should we give da’wah to them? Let them just be ignorant! It would be better for them since they would be guaranteed Jannah if they do not know Islaam. In his book Faisal at-Tafriqah, one of the greatest proponents of the Ashari theology claims that all of the Romans who have never heard of Islam are going to Jannah. This is clearly incorrect.

o Our position, the position of Ibn Taymiyyah, is that all of the Kuffar, pagans and ahl-al-kitaab, who were genuinely ignorant – meaning that they had absolutely no access to Islaam, will be tested on the Day of Judgment.

These people will complain to Allah that they did not have a messenger. Allah will ask them what they would have done if He had sent them a messenger. They will claim that they would most definitely have followed him. Allah will therefore send an Angel to them in the form of a messenger and he will inform them that he is the messenger to them from Allah with the command that they jump into the fire. Whoever obeys and jumps into the fire, it will be converted into Jannah for him and whoever refuses will actually enter the real fire.

This account is based on a hadith found in the Musnad of Imaam Ahmad where four people will complain to Allah that they are being punished unjustly. Allah

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will then test them as mentioned above. Ibn Taymiyyah uses analogy (qiyaas) to include those people who were truly ignorant of the message.

There is therefore a possibility of forgiveness for those who were genuinely ignorant but this is the exception and not the rule.

10.3 Minor Kufr, Shirk, and Nifaq Q. Where is the evidence of these categories? The Prophet explicitly called Riyaa (Showing off) minor shirk or shirk al-asghar. If there is a category called minor shirk there must also be a category called major shirk. We can then extrapolate this to not only shirk but kufr and nifaaq as well. After looking at the Qur’aan and the Sunnah we clearly see the mention of certain acts that are declared as kufr and yet they do not take a person out of the fold of Islaam. The same occurs for nifaaq. The Prophet declared certain acts as acts of hypocrisy but they do not make a person a hypocrite. However, these acts are all stepping stones to major Kufr or Shirk or Nifaaq.

Many traditions mention sins by calling them kufr o For example: “Cursing a Muslim is a sin, and fighting him is kufr” *Bukhari, Sahih Al-

Bukhari] o Yet, in the Qur’an, Allaah (SWT) says:

ن هما وإن طائفتان من المؤمني اق تت لوا فأصلحوا ب ي “And if two parties or groups among the believers fall to fighting, Then make peace between them

both…” *Al-Hujurat :9] o Many other examples of this were mentioned in the class Light of Guidance. Some of

these include: o Wailing over the dead o Denying others their lineage or your own lineage o Denying one’s father

Similarly, the Prophetic traditions mention certain acts as being shirk or nifaq, yet are clearly sins

o Shirk: The Prophet called Riyaa minor shirk

o Nifaaq: Lying Breaking promises Betraying trusts Using foul language when arguing Being double faced

o All of the above prove the existence of some type of Kufr that is present amongst Muslims;

i.e., minor kufr (and minor shirk and minor nifaq)

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10.4 Issues of Ridda

Linguistically: To return from something

Technically: To return to kufr after having left it for Islaam. o Or: coming forth with a belief, statement or action after entering Islaam that nullifies it.

Classically there has been Ijmaa’ of scholars, even of the Shia and the Khawarij, that whoever commits riddah is to be executed. However, this rule only applies when there is a khaleefah and the person is in dar-al-Islam. The person has to be taken to the court and a judge will then rule on his situation. Even in dar-al-Islaam a person does not take this law into his own hand and execute his neighbor or anyone who he believes to have become a murtad. The only responsibility one has is to make the situation known to the authorities. If this is the case in a Muslim land then what about our situation here in a non-muslim land? The most we can do to a murtad is to speak out against them, boycott them and ostracize them, but we have absolutely no right to lift a finger to physically harm them or kill them. In a non-muslim land the hudood cannot be implemented. This is the responsibility of the Khaleefah. While the Prophet was alive, Ubaidullah ibn Jahsh committed ridda in Abyssinia and became a Christian. The Sahaabah knew this and they did not do anything to him. If a family member becomes a murtad there should be those in the family who ostracize him/her and those who keep the door open for the person to return to Islaam. 10.4.1. Examples of beliefs, statements, and actions that constitute ridda

Heart: o To ascribe divinity to other than Allaah (SWT) o To believe something that contravenes the fundamentals of Islaam o To consider something haram as halal when it is established otherwise

Tongue o To utter statements of kufr without duress o To ridicule Allaah or His Messenger

Body o To perform any action that demonstrates a lack of Imān, such as disrespecting the

Qur’an, or prostrating to an idol, etc.

Note: Scholars have unanimously agreed that hadd punishments can only be applied by a legitimate Caliph. Muslims living under non-Muslims rule can NEVER take the law into their own

hands. A Muslim who becomes a murtad may be socially ostracized, but nothing else. 10.4.2. Ruling by a Law other than the Shari’ah

This issue has become one of the most controversial issues of our times. It is exploited by extremist groups to justify radical ideologies and militants actions. This is the cornerstone of their rhetoric. All of their ideologies and actions are based upon this issue.

o Theoretical issues (different opinions…) The issue arises in the fact that actions are a part of Imaan and so a person needs to

abide by the rules of Islaam to be a Muslim. We have learnt that Istihlaal is kufr.

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What then is the situation of a Muslim ruler who replaces the law of Allah with something else?

Even in our own theology there is a spectrum or opinions. Some say that this is minor kufr whilst others say that it is major kufr.

o Practical ramification (extremist groups ignore) One of the differences between mainstream scholars and extremists is that

extremists completely ignore reality. They live in an imaginary utopia. They do not take into account the practical ramifications of anything they do. It is just a matter of emotions and rage and rhetoric without thinking through the steps and truly planning ahead. Many of them only plan one step ahead.

The extremist group that planned and executed the assassination of Anwar Sadat, because they claimed that he was not ruling by the law of Allah, planned only the assassination. There was no thought of what to do after that. Instead of the change that they hoped for, Sadat was replaced by a more oppressive dictator.

Before 9/11 Sh. Bin Baaz and Ibn Uthaymeen warned Bin Laden that he was going down a very dangerous path.

The practical benefit that we can gain from this discussion is that it does not benefit any one of us to pronounce a leader or a president of a country as a kaafir. We cannot cause more bloodshed in the name of preventing bloodshed. If we do this, we will become just like our Western governments who are practicing terror in the name of getting rid of terror.

Sh. Ibn Uthaymeen held the view that a Muslim ruler who completely abandons the Shari’ah is not a Muslim. However, he would always say that we do not open up the door for civil war or bloodshed. By unsheathing the sword, you are never going to sheath it until it is bloodied.

Sh. Bin Baaz disagreed with the position of Sh. Ibn Uthaymeen. He considered that ruling by a law other than the law of Allah is minor kufr, a major sin but it does not take one out of the fold of Islaam.

In our own lives we need to submit to the law of Allah. There are groups that are trying to address the issues of interacting with the western courts and we hope that these will be clarified in the near future.

Conclusion: Regardless of the theoretical factors, all major scholars the world over state that making blanket takfir of societies, or politicians, leads to a far greater harm than any possible good. It is for this reason that no senior scholar supports takfiri groups in either their theory or their practices.

10.5 The Issue of Takfir Rule: “Whoever is a Muslim for certain cannot be considered a non-Muslim based on doubt”

Hadith: “Whoever calls his brother ‘O kafir!” – it shall return to one of the two. So if the other was as he

said *it will go to him+, otherwise it shall return upon the one who said it.” [Muslim, Sahih Muslim] Ibn Taymiyyah: Ahlus-Sunnah are the farthest people from calling other Muslims Kafir.

Rule: Takifr of characteristics does not necessitate takfir of individuals with those characteristics.

The different between takfir al-mutlaq and takfir al-mu’ayyan

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o We speak in generalities and not specifics. o Anyone who curses Allaah and His messenger is kaafir. This is called takfir al-Mutlaq.

But, you do not have the right to call a specific person doing it “kaafir”. This is called takfir al-mu’ayyan and it is not your right.

o Anyone who abandons the salaah is a kaafir. This is again generic. However, we do not have the right to go around calling individuals kaafirs based on this fact.

Ibn Taymiyyah writes: o “So it is possible that an action or statement be kufr, and one may generalize and say

that whoever is guilty of it is a kafir. However, it is not allowed to specify a particular person who has done such a deed as being a kafir until sufficient proof is presented to him (iqamat al-hujja) – a proof that is so clear that one may consider the one who opposes it to be kafir. And this is a matter that is clear in all of the texts that mention punishments, and [one that] Ahl al-Sunnna affirms. So one does not testify regarding specific person of this Umma that he shall be in the Fire, because there is a possibility he shall not, due to an impeding factor or a lock of the necessary conditions.” *Ibn Taymiyyah, Majmu’ alFatawa] [M.F. 35/165]

There are steps that have to be followed before a general rule can be applied to a specific person. It is only the scholars of Islaam who can implement these steps and not the regular person. Therefore, the average Muslim never calls another Muslim a kaafir unless any of the following two scenarios exist:

1. The person calls himself a kaafir. 2. The person belongs to a group that the scholars have declared as outside the fold of Islam. For

us the main groups are: a. Durooz b. Nusairis and ‘Alawis c. Qadianis and Ahmadis of Pakistan and India d. Those who still ascribe to the old Nation of Islaam ideology.

Excuses that prevent takfir: 1. Ignorance (jahl)

Hadith in Bukhari – A man who lived before us asked his children, at his death bed, to cremate his body and scatter his ashes. He did this out of fear of Allaah’s punishment. Allaah forgave him. This man tried to outsmart Allaah. This is an act of kufr. By his actions he denied that Allaah is powerful, he partially denied the Day of Judgment, thinking that he will be exempt and yet Allaah still forgave him due to his ignorance. He was a pure simpleton and his kufr was overlooked because he was an utter jaahil.

o An uneducated man blindly following his leaders (taqlid) o Calling out to the dead is the essence of shirk. If this is not shirk, then what is? Yet there are

hundreds of millions of Muslims who are doing this around the world. We do not call them kaafirs? These people are simply following what their scholars have taught them. Those scholars who propagate this are going to be held accountable for misguiding the people. Perhaps Allaah will forgive the masses because of their ignorance. When you meet someone with this ideology and practice it is your responsibility to teach and not to stamp them as kaafirs.

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ا عليك البل نا الساب فإن غ وعلي …upon you is only the *duty of+ notification, and upon Us is the account.

[Ar-Ra’d 13:40+

o Not being capable of knowing or learning (‘ajz) o Ignorance is relative (time, place, person…)

o A person living in the west surround by non-muslims and their ideology is not like someone living in Saudi Arabia surrounded with Muslims and great scholars of the Deen.

o A Muslim in the west who cracks a joke about Islaam or Allah should not be treated the same as a Saudi who curses the Prophet.

o We take into account a person’s cultural and social background.

No person can be called a kaafir until the evidence is presented to him or the proof is

established against him – إقامة الحجة . This means that you prove to this person clearly that what

he/she is doing crosses the line. If he/she still continues to do this, then the scholar can declare

this as kufr.

2. Genuine mistake (khata’).

o It is of the mercy of Allaah that a mistake is not even written down and held to account

o There might be a penalty in this dunya depending on whether the rights of others were violated

or not.

o An example of a mistake: You see a person making sajdah to a grave. After confronting him, he

is just as surprised as you are because he did not realize that it was a grave and was just using it

as a sutra.

الخطأ والنسيان وما استكرهوا عليه أمتي عن تجاوز إن هللا تعالى

Hadith: The Prophet said, ‘My lord has overlooked from my ummah mistakes, forgetfulness and what

they were forced to do against their will.’ *Ibn Majah+

3. Being coerced (ikrah)

o Ikraah means to utter or do an act of kufr due to being under threat of severe bodily harm (not

just a slap on the face) to you or your loved ones, as long as your heart remains firm upon

Imaan.

o Ikraah can never occur to something in your heart.

o You can never kill another human while you are under compulsion. Your life is no more sacred

than another human’s. You are allowed to infringe the rights of Allah under coercion and Allah

will forgive you, but you are never allowed to kill or harm someone else because of this.

o The story of Ammar ibn Yaasir – he was made to say statements of kufr against the prophet. He

came to the Prophet weeping. The Prophet asked him what he really felt in his heart. He replied

that it was filled with Imaan. The Prophet told him that if they should ask him to repeat the

statements of kufr, he should repeat it.

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ن شرح بالكفر من كفر باللو من ب عد ميان ولكن م إميانو إل من أكره وق لبو مطمئن بالن اللو ولم عذاب عظيم صدرا ف عليهم غضب م

Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is

wrath from Allah , and for them is a great punishment; [An-Nahl 16:106]

4. A genuine incorrect interpretation (ta’wil) o This is a type of ignorance where a person thinks he has evidence but in reality he does not. o Story of Haatib b. Abi Balta’ah.

o He committed a genuine act of treason against the Prophet. When the Prophet was ready to attack Makkah it was supposed to be a surprise attack. Haatib sent this information with a woman who placed the letter inside her hair. Allah informed the Prophet of this and he sent Ali to capture the woman and retrieve the letter. After threatening to strip search her, the woman took out the letter from her hair and handed it to Ali. Umar wanted to immediately execute Haatib for this act of treason. The Prophet calmed him down and sent for Haatib. This is an act of kufr but the Prophet gave him a chance to explain himself. He affirmed his Imaan but explained that he wanted the Quraish to protect his family and not kill them since they would have been indebted to him if they had received the letter from him. The Prophet confirmed his truthfulness. Umar was not satisfied and asked permission again to execute Haatib. The Prophet again refused saying that maybe Allah has looked at the people of Badr and told them to do as they please for they have been forgiven. Haatib was a person who participated in Badr. The scholars have said that the first request of Umar to execute Haatib was because he considered him a Murtad and the second was because of the treason.

o If this is the case for a Sahaabi then what about an ignorant Muslim of our times?

10.6 Sumary of Imān and Kufr 1. The essence (or base, or foundation) of kufr and Imān are mutually exclusive.

o The base of these tree is in the heart an there is only room for one of these in the heart. The heart therefore has Imaan or it has Kufr.

2. Both have pillars and foundations, and also branches and subdivisions o Both trees have roots, trunks and branches.

3. Both are composed of inner belief and outer actions 4. Some actions and beliefs are intrinsically linked to imān and kufr.

o Only a Muslim prays and only a kaafir worships idol. o Believing in the Prophethood of Muhammad is intrinsically linked with Imaan

5. All good deeds exist as pillars or branches of Imān, and all evil are manifestations of the branches of kufr.

o Even removing something from the road is a manifestation of Imaan.

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6. It is possible that a person has the foundation of Imān but some branches of kufr, and vice versa.

o Even the kaafir has good qualities and every Muslim has some bad qualities. o Good might exist in a Kaafir but it is not coming from his kufr because the tree of kufr

only gives evil. o The bad qualities coming from a Muslim does not stem from his Imaan because only

good can come from Imaan. o A Muslim might have huge branches of major sins weighing down his tree of Imaan but

he is still a Muslim. o Small twigs of the tree of kufr residing in the tree of Imaan are minor sins. o The good Muslim prunes and purifies his tree. Every time he fines a twig from the tree

of kufr he gets rid of it. o The Muhsin therefore has a beautiful, perfect tree. He is ever vigilant in keeping the tree

pure. o A Muslim can have a branch of minor kufr in his tree but he can never have a branch of

major kufr. o Vice versa, you can have a kaafir who has good branches but the roots are that of kufr.

They are smelling the beauty of imān and are close to converting but the roots of Imaan have not been planted as yet.

7. Having a branch of kufr does not necessitate becoming a kafir. o A Muslim can commit kufr without being a kaafir

o A kaafir can do deeds of imān. Allaah will reward him in this dunya.

Only Ahlus Sunnah have this understanding of imān and kufr as their model. Other groups consider imān a light switch: on or off. THE TOPIC TO BE DISCUSSED LATER IN ANOTHER CLASS – AL WALAA WAL BARAA This topic deals directly with Imaan and Kufr but because of the times and places we live in this topic will be given its own class. It is a topic that is very politically charged. Walaa’: having loyalty to the Muslims Baraa’: disconnecting from those who oppose Islaam; to cut off and be free off, have no connection with; To translate Baraa’ as hatred is incorrect. Imān means that automatically you will have an appreciation for those who have this tree of imān. You will have a love and care for them and feel connected to them. Those who don’t have it, you don’t have the same ties with them. This is actually completely natural; people have ways of dividing the world into groups of similar characteristics. Nowadays, it is the paradigm of the nation state. If an American is abducted by pirates it automatically becomes national news here in the US. If someone of a different nationality is abducted it is barely mentioned by the US media. There is a feeling of connection and care and this is very natural from the paradigm of the nation-state. There is therefore nothing wrong with us saying that we, as Muslims, have ties that bind to the entire Muslim Ummah; when one part hurts, the whole Ummah hurts. Even the Christians have this. However, their loyalty is restricted to the local church that they go to.

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To have no walaa’ is a sign of no Imaan. Baraa’ is the opposite of Walaa’ and here is where it gets a bit politically incorrect and controversial. It

means that we cannot be supportive of those who try to harm our faith. If we do not have walaa’ it

means that we do not have any love for Allaah and His messenger. It is not possible to have walaa’ for

those who oppose Allaah and His messenger.

لة وي ؤتون الزكاة وىم ر ا وليكم اللو ورسولو والذين آمنوا الذين يقيمون الص ون اكع إنYour ally is none but Allah and His Messenger and those who have believed - those who establish prayer

and give zakah, and they bow [in worship]. [Al-Maa’idah 5:55+

ومن ب عض أولياء ب عضهم يا أي ها الذين آمنوا ل ت تخذوا الي هود والنصارى أولياء م نكم ي ت ول هم فإنو م الظالمي القوم ي هدي ل اللو إن من

O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah

guides not the wrongdoing people. [Al-Maa’idah:51+

Sometimes the words ‘awliyaa’ is translated incorrectly as friends. The word ‘awliyaa’ actually means

those who you go to for support.

There was an interpretation for Walaa’ and Baraa’ that it means to love Muslims only and hate all kaafirs. This is downright incorrect. There is nothing in the Qur’aan and the Sunnah that tells us we must hate the kaafirs. In fact, there are multiple evidences that show that it is permissible to not only have genuine friendship with them but to have actual love for some of them. However, this is the natural love that a person has that is not related to the religion. As we covered in Light of Guidance, there is Natural and Devotional love. If natural love does not oppose devotional love, then it is permissible. So, a non-muslim can be beloved for many reasons. If you are a convert, of course you will still have love for your mother and father. If a man marries a woman from ahl-al-kitaab, he has genuine love for her. The Prophet loved his uncle, Abu Talib, and Allaah Himself declared this as love:

بالمهتدين م أعل وىو إنك ل ت هدي من أحببت ولكن اللو ي هدي من يشاء Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is

most knowing of the [rightly] guided. [Al-Qasas 28:56]

However, if someone curses or mocks Allaah and His messenger or is killing Muslims because they are Muslims, then you are not allowed to show love to them, even natural love.

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د ق وما ي ؤمنون باللو والي وم الخر ي وادون من حاد اللو ورسولو ولو كانوا آب اءىم أو ل تميان ق لوبم ف كتب أولئك ان هم أو عشيت هم أب ناءىم أو إخو نو بروح وأيدىم ال م

هم اللو رضي ا الن هار خالدين فيها تته من تري جنات ويدخلهم عنو ورضوا عن المفلحون ىم اللو حزب إن أل اللو حزب أولئك

You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with

them, and they are pleased with Him - those are the party of Allah . Unquestionably, the party of Allah - they are the successful. [Al-Mujaadilah 58:22]

If someone insulted your mother, what would you do? There is no way that you could continue to be friends. Allaah and His messenger deserve a higher rank in our hearts than our mothers. It is our God-given and even American right to hate anyone we want to. If someone has the right to curse our Prophet we have the right to curse him back. We do not have the right to physically harm him but we have the right to cut ourselves off from him, make fun of him, and expose their ignorance in public and also to hate him. This would be a sign of Imaan. There are very serious issues being an American Muslim, but it is manageable. As of right now there is no genuine conflict between being a practicing Muslim and an American citizen. If America remains loyal to the ideals and values of the founding fathers, we can remain faithful and loyal to ours as well. But if it becomes more fascist and demands from us what it has not demanded in the past 200 years and makes undue demands to worship it, as the previous fascist states have done, then we will have to leave. We are proud to be American, but our ultimate loyalty is to the God who created us. If being an American means not being loyal to the God who created us then there is no question that we will chose loyalty to our God over any nation-state. Opposing foreign policy is not being a traitor. Criticizing the government and its policies is actually being patriotic. Loyalty to America does not mean being jingoistic and waving a flag when they bomb other countries. The biggest critics of America today are actually the right-wing Republicans. Democrats and Republicans are more interested in killing each other than saving America. The quintessential American spirit is that you do not have to toe the party line. Bottom line: walaa’ and baraa’ should not make you a fanatic. There is nothing wrong with being a

proud American Muslim. Walaa’ and Baraa’ should make you stand up for the truth, criticize your

country where it needs to be criticized and also appreciate the truth.

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THE OPPOSING GROUPS

Chapter 11:

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The Opposing Groups

11. THE OPPOSING GROUPS

11.1. The History of the Conflict The very first controversy in our deen was over imān – what constitutes it and whether or not actions part of imān. This started with the death of ‘Umar b. al-Khattab. The Prophet predicted that he would die a violent death and the ummah will be in a state of fitna –divided, from that point on. That’s exactly what happened and it was a very sad time for the ummah. “Who amongst you has heard the Prophet (pbuh) discuss fitna…the ones that are like the tidal waves of the ocean?” Hudhayfa responded, “What do you have to do with those, O Commander of the Faithful, for between you and it is a closed door.” “Will the door be broken or will it open?” “No, rather it will be broken.” “Then it makes sense that it shall never be close after it.” So we asked Hudhayfa if ‘Umar knew who that door was. He said, “Yes, just like he knows that after today shall come tomorrow.” [Muslim] During the time of ‘Uthman, a group of people were discontent with his policies and eventually succeeded in assassinating him in his house. This group was to be known later as the Kharijites. During the time of ‘Ali, 2 seroius battles took place between the sahabah, the ‘Battle of the Camel’ vs. ‘Aishah and ‘Battle of Siffīn’ in 36 AH vs. Mu’awiyah. More muslims died fighting each other in Siffīn than in all previous battles –fighting non-Muslims and conquering Islamic lands, combined. The famous sahabi, Ammar b. Yasir was killed during that battle. The prophet (pbuh) predicted that he will be killed by the rebellious party (تقتله الفئة الباغية). He was fighting with ‘Ali against Mu’awiayh. It was a time of great confusion and people broke up into 3 different groups:

1. The ‘Abaadillah العبادلة (Ibn ‘Abbaas, Ibn ‘Umar, and Ibn ‘Amr b. Al-‘Aas) who cut off from all fitnah and didn’t choose sides. Ibn Abbaas was asked, are you with group of Ali or Mu’awiyah? He said, I’m neither with ‘Ali nor with Mu’awiyyah. I’m with the group of Muhammad (pbuh)! This was the smallest group and they were the most correct according to Ibn Taymiyyah and closest to the truth.

2. The group of ‘Ali b. Abi Talib who had a more legitimate right to khilafah and Ammar was on his side and many other famous sahabah.

3. The group of Mu’awiyah b. Abi Sufyan and on his side was ‘Amr b. Al-‘Aas and other famous sahabah. This group made an error in ijtihad and Allaah (swt) will forgive them InShaa’Allaah.

What’s noteworthy here is that none of them differed on theology; they differed on principles of politics. Politics and governance is an area with permissible ikhtilaaf. All the sahabah were sincere, and we follow what Imam Ahmed has said, “It was a time which Allaah has saved your swords from participating in, so now let us save our tongues from participating in.” They were all sahabah and ask Allaah swt to be pleased with them all. During the battle, as it appeared that Mu’awiyah’s side was losing, they decided on a tactic. They said, “Instead of fighting, let us agree to a truce and let us decide and arbitrate by the Qur’an.” ‘Ali agreed to this as he didn’t want further bloodshed. Among those who were fighting on his side was that initial group that killed ‘Uthman. Upon hearing this, they broke away and seceded (خرجوا) saying: “How would

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you agree to an arbitration of men? Allaah says the judgment belongs to Allaah. You must judge by the law of Allaah. Whoever doesn’t do this is a kāfir!” They pronounced kufr on ‘Ali and Mu’awiayh’s groups and declared themselves the only true Muslims…

*This mentality is the essence of Kharijism; that the whole world is kāfir or deviant and we are the only true Muslims. This is very dangerous and we should be very careful of this.

As a reaction to them, another group went to another theological extreme and said that ‘Ali is god-incarnate; as if he is a walking god. This was the kernel of the many groups now known as Shi’ites and were called as Saba’iyyah السبأية.

11.2. The Khawarij The Khawarij said ‘Ali and Mu’awiyah are both kāfir because they agreed to arbitration. They then took this further and said, “Anyone who commits any sin has disobeyed Allaah and preferred his desires over Allaah. And preferring anything over Allaah is shirk!” So they declared that anyone who has commits a sin is a kāfir! This is ridiculous, a sin is a sin and shirk is shirk. They made the two equal. So the Khawarij broke away and camped at a place called Harooraa’. Another name given to them is Harooriyyah حرورية; in relation to that place. Bear in mind that they broke away theologically. The prophet spoke a lot of Khawarij; they seem to be devout worshippers and deceive others by their

piety and eloquent speech. But in reality they are foolish and overzealous; they are murderers and blood

shedders. The prophet (pbuh) forewarned us about this group as evident in the following hadith:

Abu Salama related that Abu Sa’id said, “While the Prophet (pbuh) was distributing [zakat], ‘Abdullah ibn Dhi’l-Khuwaysira at-Tamimi came and said, ‘O Messenger of Allaah, be just!’ He said to him, ‘Woe to you! Who will be just if I am not just?’ ‘Umar ibn al-Khattab said, ‘Give me permission to cut off his head!’ He said, ‘Leave him. He has companions whose prayer will make yours seem paltry and whose fasting makes your seems paltry. They will pass through the deen like the arrow passes through game. One looks at his arrowhead and there is nothing on it. Then he looks at the mount of its head and there is nothing on it. He will look at its shaft and there is nothing on it. Then he will look at its feather and there will be nothing on them, for it has been too fast for excrement and blood. Their sign will be a dark man, one of whose arms is like a woman’s breast, or a piece of meat palpitating. They will emerge when there are parties among the people.’” [Bukhari]

Camped at a place called Harooraa’ (around 6 thousand). As mentioned above, the seceded from ‘Ali’s army and declared both sides kāfir because they accepted arbitration; something that they considered to be the rule of man and not the rule of Allaah (swt).

Ibn ‘Abbas was sent to debate with them.

Ali was forced to fight them because they were causing mischief and spreading heresy.

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Leaders:

Nafi b al-Azraq (founded the Azāriqa)

Najda b. ‘Amir

Abdullah b. ‘Ibāḍ (found of ‘Ibāḍiyyah)

Beliefs

Imān consists of faith, statements, and actions, as an entire whole.

A person either has this entire whole, or he has nothing (binary system).

Therefore, if one essential action is missing (or a sin committed), the entire name of Imān must be taken away (thus becoming a kafir). Ahl al-Sunnah say that actions are part of imān but committing sin does not make you kafir; imān is a dynamic state that increases with good deeds and decreases with bade deeds.

Any person who commits a sin will be treated as a murtad – life, property and women will be permissible.

All of the Companions who participated in the ‘Arbitration’ have committed a sin, hence are non-Muslims. They went to kill them. The Khawarij plotted to kill ‘Ali, ‘Amr b. Al-Aas, and Mu’awiyah all on the same day. They killed very famous sahabah including the son of Khabbaab b. Al-Aratt, his wife, and unborn fetus. After doing that they passed by an orchard and one of them picked up a date and was about to eat it. They rebuked him because he didn’t pay for it and the orchard belonged to a Christian, so he spit it out!

It is important to note here that there were no sahabah in their camp. The Khawarij broke into more than 25 groups; each group calling the other kāfir and fighting them. You can see here the psychology of fanaticism. One group of them was in a state of ihram on its way to perform Hajj. Therefore they are not allowed to hunt or kill animals. They went to Ibn ‘Abbaas and asked if swatting a fly during ihram constitutes hunting. He said, “Subhaan Allaah! You kill the grandson of the prophet (pbuh) and shed his blood without batting an eyelid, and then you come asking me about swatting a fly or a mosquito?” Such was their extremist mentality…

*Some people nowadays might adopt elements of this; when the length of one’s beard or thawb becomes more important than the situation of the ummah and how to solve its problems. Be careful not to fall into such trap. May Allaah (swt) protect us and the Muslims.

Most of the Kharijite groups were very violent and believed in bloodshed. The most pacificist group among them were the ‘Ibāḍiyyah. Ibn ‘Ibāḍ (founder) said that whoever commits a major sin is not a kāfir like Jews and Christians but a different type of kāfir and thus should not be killed. A group among them fled to the mountains of Algeria and some went to Oman. Oman’s population is mostly sunni but the ruling party is ‘Ibāḍi. They are less than 1% of Muslim population. Rule: Every time a group comes up with a bid’ah, another will respond with a counter bid’ah. When Kharijites started calling everyone a kāfir when they sinned, a counter group was formed.

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11.3. The First ‘Murji’a’ A huge controversy erupted – what is the status of the Sahaba who participated in the conflict of ‘Ali and Mu’awiyah? Al-Hasan b. Muhammad al-Hanafiyya (grandson of Ali) said we delay/suspend (irjaa’) and stay away from passing judgment. *NOTE: Not related to Imān, but the term was coined.

11.4. The ‘Murji’a of the Jurists’

Kharijism started in Iraq. As a reaction, some righteous and ascetic sunni scholars from Kufah attempted to refute them with their little knowledge and slipped into some small errors. Later on this group was called the “Murji’a”. Founded by: Dharr b. ‘Abdullah al-Harawi (d. ~ 99 AH) or Hammad b. Abi Sulayman (d. 120 AH)

Beliefs:

Imān consists of belief and affirmation of the tongue

Actions are not a part of Imān, but an indication To refute the Kharijite belief that actions are a whole part of imān

People are all the same in their base level of Imān, but not in their actions

Actual Imān does not increase or decrease, but some emotions of the heart and actions do

Did not allow istithnā (i.e., saying ‘Inshaa’Allaah’ when asked about one’s Imān) since the essence of Imān is the same, and to doubt it is kufr

This group didn’t last for a long time, maybe about 150 years. Last of them is the famous At-Tahaawi.

11.5. The Jahmiyya

Founded by Jahm b. Safwan (d. 124 AH) He adopted a more extreme view of Irjā’ and said that:

Belief was only ‘knowledge’ (ma’rifa)

Actions do not form a part of Imān or kufr Implications: Iblees is a muslim with complete imān! This is what happens when you define knowledge as plain theory.

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11.6. The Real Murji’a

The linguistic meaning of the word is those who suspend. They were called so because they suspended

actions from belief. The term in its linguistic meaning was used in the Qur’an: ترجي و أرجه

Many different founders of different groups (at least 15 different groups)

Imān consist of belief of the heart only

Actions are not a part of Imān – completely independent of it

People are all the same in their level of Imān

Imān does not increase or decrease

The ‘sinner’ is a mu’min with full Imān and shall enter paradise

Most did not allow istithna’ As a whole, they ceased to exist. However, their incorrect position regarding imān (that it is belief in the heart only) has spread widely within the ummah. The earlier murji’ah got absorbed into other groups as discussed below.

11.7. The Ash’arites and Maturidites

Founded by Abu al-Hasan al-Ash’ari (d. 324) and Abu Mansur al-Maturidi (d. 333) They adopted many of irjā’ theology:

Imān is ‘belief’ (tasdiq)

Agreed with the murji’a on most of their premises Abu al-Hasan al-Ash’ari added that that the sinner is under the threat of punishment.

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Evidences of Opposing Groups

11.8. The Evidences of the Opposing Groups

Ahl al-Sunnah believe that at least some actions are necessary for imān (5 pillars, etc). For Murji’ah, no actions are necessary. Kharijites say all actions are necessary. As illustrated above, these groups differed with us on the definition of imān. Let’s examine and respond to their evidences:

The ‘Murji’a of the Jursists’

They cite the very famous creed of al-Tahawi who was a great scholar. In reality, he is independent of any of the existing schools of Sunnism. No group can claim Al-Tahawi completely yet his creed is part of the curriculum of almost all major Islamic universities around the world. groups claim him. Generally it is an excellent piece of work but we as Ahl Al-Sunnah have some reservations regarding some words (underlined below). Our response is in purple:

Response of Ahl Al-Sunnah

57. We do not consider any of the people of our qibla to be unbelievers because of any wrong action (here we have to add other than kufr and shirk) they have done, as long as they do not consider that action to have been lawful (istihlal).

We disagree because an action can constitute kufr like making du’aa to the dead or disrespecting the mushaf.

58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

Completely agree

59. We hope that Allaah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them…

Completely agree

61. A person does not step out of belief except by disavowing (rejecting تكذيب) what brought him into it

Disavowing is rejecting in belief. But we believe that kufr can also be done through statements or actions.

62. Belief consists of affirmation by the tongue and acceptance by the heart.

We add actions of limbs – he doesn’t have this)

64. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allaah (SWT), their opposition to their desires, and their choosing what is more pleasing to Allaah.

He says imān is the same for everyone but taqwa is what fluctuates. We say that iman and taqwa both increase and decrease.

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The Murji’a

Ibn Taymiyya mentions that the term “Murji’a” was applied by the salaf to three groups: 1) Those who said that Imān exists only in the heart

a. And even excluded actions of the heart (such as the Jahmiyya) For them imān is only to know that there is God. Accordingly for this understanding, Iblees and Fir’awn are also Muslims.

b. But Included actions of the heart (most groups)

2) Those who said that it exists in the tongue only (the Karramiyya). These no longer exist.

3) Those who said that it is the belief of the heart and the affirmation of the tongue. (Murji’atul Fuqaha’)

First Evidence: Fabricated Traditions

“Whoever presumes that Imān increases and decreases – then its increase is nifaq and decrease is Kufr. They must repent or be killed; they are the enemies of al-Rahman; they have left the religion of Allaah and accepted kufr…”

‘Does Imān increase and decrease?’ “No, its increase is hypocrisy and its decrease is disbelief.”

Second Evidence: Linguistic Understandings

The Ash’arite definition of Imān is that it is synonymous with tasdiq, or merely ‘affirming the truth’. They based this on two basic premises:

First Premise: Linguistically, Imān is completely synonymous with ‘faith’, or tasdiq

“And you will never be a mu’min to us even if we are sadiqin (truthful)” *Yusuf:17+

o They claimed that there is ijma’ regarding this.

Second Premise: Tasdiq is purely an action of the heart and exists only in the heart.

Ahl al-Sunnah’s response:

Where did you get this unanimous consensus from?

Even if this definition were correct, it would only be defining the linguistic meaning of the word, and not its technical, Islāmic one. Why restrict only imān with linguistic definition when you don’t define salāh and zakāt linguistically?

The two words are in fact not synonymous [Ibn Taymiyya views the word iqrar as being linguistically closer to imān+.

There are clear Qur’anic examples of those who have tasdiq but are not believers Like Fir’awn and Iblees. They knew the truth in their hearts but are clearly not believers.

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The Qur’an and Sunnah used the term tasdiq for actions

“Among the believers are men who have been true to their Covenant (sadaqu) with Allāh *i.e. they have gone out for Jihād, and showed not their backs to the disbelievers]...”

[Al-Ahzāb 33:23]

Third Evidence: Various Texts

1.

“These are the ones whom Allaah has written imān in their hearts…” *Al-Mujādilah: 22].

Ahl al-Sunnah’s response: The context is evidence against them; Imān settles in the heart.

2. The hadith of the slave girl, for the Prophet (pbuh) testified that she was a mu’min just by her shahādah. Ahl al-Sunnah’s response: The issue of the relationship between ‘Islaam’ and imān; also the context, for one must free a ‘believing’ slave, so he is not testifying to her high faith but rather that she is a believer.

3. The hadith of the people of hell…

“… Then Allaah, Exalted and Great, would say: The angels have interceded, the apostles have interceded and the believers have interceded, and no one remains (to grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and bring out from it people who never did any good and who had been turned into charcoal, and will cast them into a river called the river of life, on the outskirts of Paradise…” [Muslim]


The hadith is evidence against them in the issue of increase/decrease of imān Allaah’s taking out people in batches from the fire is proof that imān increases and decreases because if all was one level then all should be taken out together.

Combining all of the versions… Other versions explain this further

Linguistically, it is allowed to say ‘he does not have it’ if he does not have the necessary and acceptable requirements, even if he has some parts of it. Like the person who prayed hurriedly and the prophet (pbuh) told him “Return and pray, for you have not prayed”.

There might very well be such people – if the hadith is taken at its face value completely literally – and Allaah might forgive them for their ignorance.

This is the very last group of people, and no matter how one interprets it, it is not precise to make definitions out of exceptions.

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4. The entire Qur’an, from beginning to ending, always differentiates between Imān and actions.

In over seventy verses this phrase appears. This clearly shows that the two are not the same.


Once again this is evidence against them Allaah (swt) is emphasizing that actions are an essential part of imān

The conjunctive ‘and’ does not necessarily imply difference It is also used to emphasize a very important subset of the first reference. Allaah swt says:

“Maintain with care the *obligatory+ prayers and *in particular+ the middle prayer…”

[Al-Baqarah 2:238]

So the middle prayer here is part of the obligatory prayer but is mentioned after (و) to emphasize it more.

“Whoever is an enemy to Allaah and His angels and His messengers and Gabriel and Michael…” *Al-Baqarah 2:98]

Aren’t Gabriel and Michael angels? Yes, but they are mentioned again for emphasis and to highlight the fact that they are a special subset of angels.

Context of the term Even if you take the linguistic definition alone, the fact that they imān and actions are paired together over 75 times in the Qur’an is enough evidence for its importance; that you have to have actions to go along with imān.

People who ‘believe’ yet are not Muslims… For us actions is part of imān. Whoever doesn’t have actions that prove their belief, that is a sign of the absence of imān. Just like Fir’awn and Iblees.

Furthermore, there are conditions to the testimony of faith (Shahadah). As mentioned in Light of Guidance, those conditions are: Knowledge, Certainty, Acceptance, Submission, Truthfulness, Sincerity, and Love. Submission and Truthfulness are direct proofs for actions.

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The Khawarij and Mu’tazila

They claimed that all actions are part of imān. They cited the following evidences:

“And whoever does not judge by the revelation of Allaah is a kāfir” *Al-Mā’idah:44+

“And Allaah has obligated upon mankind the pilgrimage to the House, whoever can afford to do so. But

whoever does kufr – then Allaah is not in need of the creation” *Āl-Imrān:97]

“So whoever does kufr after that is indeed amongst the fāsiqs” *Al-Nur:55]


Selection of some verses while ignoring many others… They are selectively choosing some verses to support their point while ignoring many others that clarify the matter much better.

There are explicit references proving that imān is technically defined as: Belief of the heart, Statement of the tongue, Action of the limbs, Increases with good deeds, And decreases with bad deeds.

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Conclusion

CONCLUSION

Some of the Characteristics of the People of Imān in the Qur’aan:

“Certainly will the believers have succeeded: They who are during their prayer humbly submissive. And

they who turn away from ill speech. And they who are observant of zakah. And they who guard their private parts. Except from their wives or those their right hands possess, for indeed, they will not be

blamed – But whoever seeks beyond that, then those are the transgressors. And they who are to their trusts and their promises attentive. And they who carefully maintain their prayers. Those are the

inheritors – Who will inherit al-Firdaus. They will abide therein eternally. [Al-Mu’minun: 1-11]

“The believers are only those who, when Allaah is mentioned, their hearts become fearful, and when His

verses are recited to them, it increases them in faith; and upon their lord they rely – The ones who establish prayer, and from what We have provided them, they spend. Those are the believers, truly.

For them are degrees [of high position] with their Lord and forgiveness and noble provision. [Al-Anfal: 2-4]

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Conclusion

“The believers are only the ones who have believed in Allaah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allaah. It is those who are the truthful.

[Al-Hujurat: 15]

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allaah and His Messenger. Those – Allaah

will have mercy upon them. Indeed, Allaah is Exhalted in Might and Wise.” [At-Tawbah: 71]

“*Such believers are+ the repentant, the worshippers, the praisers *of Allaah], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits *set by+ Allaah. And give good tidings to the believers.”

[At-Tawbah:112]

“But no, by your Lord, they will not *truly+ believe until they make you, *O Muhammad+, judge concerning that over which they dispute among themselves and then find within themselves no

discomfort form what you have judged and submit in [full, willing] submission. [Al-Nisa’: 65]

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Conclusion

“Righteousness is not that you turn your faces toward the east or west, but *true+ righteousness is *in+

one who believes in Allaah, Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been

true, and it is those who are the righteous. [Al-Baqarah: 177]

“Do you fear them? But Allaah has more right that you should fear Him, if you are *truly+ believers.”

[Al-Tawbah: 13]

“Among the believers are men true to what they promised Allaah. Among them is he who has fulfilled

his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration.

[Al-Ahzab: 23]

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Conclusion

Some of the Characteristics of the People of Imān in the Sunnah:

“None of you has Imān until he loves for his brother what he loves for himself.” *Al-Bukhari] ”None of you has Imān until I am more beloved to him than his father, son and indeed all of mankind.” *Al-Bukhari] “Whoever truly believes in Allaah and the last Day – let him say well, or else be silent! And whoever believes in Allaah and the Last Day – let him not harm his neighbor! And whoever believes in Allaah and the Last Day – let him be generous with his guest.” *Al-Bukhari] “The most perfect of believers in his Imān is the one with the most beautiful manners.” [Abu Dawud]

What some Predecessors said about the Characteristics of the People of Imān:

Abdullah b. Mas’ud said: “A believer can have any characteristic, except for treachery and lying.” Ubay b. Ka’ab said, “The believer is in one of four scenarios: if he is tested, he is patient, and if he is given, he is thankful, and if he speaks, he tells the truth, and if he judges, he is just.” Hasan al-Basri said, “Being in-between a state of fear and hoe is a constant matter for the believer.” Fudayl b. ‘Iyad said, “The believer speaks little, but does much. And the hypocrite talks a lot, but does little. The believer’s speech is wisdom, his silence is contemplation, his gaze is pondering, and his actions are righteous. So if this is your state, you shall perpetually be in worship.” “Malik b. Dinar said, “The believer is like a pearl; wherever he goes, his beauty is ever with him.”

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Conclusion

Final Words:

Don’t just be like a donkey laden with a load of books. We need to seek beneficial knowledge and

increase our imān. Shaykh al-Islam Ibn Taymiyyah said, “Our entire religion is based on worshipping

Allaah (swt) through knowledge.”

Let not your tomorrow be the same like today. Imān increases and decreases and life is a slippery slope,

so beware of all the downfalls. All good actions increase imān. Some are more powerful and efficacious.

The #1 action that raises your imān is reading the Qur’an. Allaah (swt) says,

“The believers are only those who, when Allaah is mentioned, their hearts become fearful, and when His

verses are recited to them, it increases them in faith…” *Al-Anfal:2]

Next time you feel spiritually low, open up the book of Allaah (swt) and start reciting.

Other ways to increase imān

1. Recite Qur’aan

2. Dhikr of Allaah – especially du’aa

3. Study aqeedah and Allaah’s Names and Attributes

4. Pious company

5. Studying the Seerah, stories of Prophets, Companions, and Scholars

6. Tadabbur (contemplation) over the creation

7. Giving out sadaqah

8. Good deeds in general

9. Conscious of death and

10. Thinking of the hereafter

Let not this class be mere academics – check list the

verses of the characteristics of the believers and look

in the mirror – are you that person???

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doctrines of faith iv (darkness to light) qadhi

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