Introduction:

Having the correct belief and aqeedah is from the foundations of this religion. So when we reflect upon the Qur’an and what Allaah informed us of regarding the call of the Prophets and Messengers, we see that they focused on rectifying the Aqeedah of their people. So they would say: “”O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah).” 7:65 This is so that they can fulfill the purpose of their Creation. Allaah tells us: “And I have not created Jinn and Mankind except to worship Me” So this was the way of the Prophets and Messengers, and then after them, the companions and those who followed them in goodness.   That which is incumbent upon the people is to be diligent upon learning this belief, and teaching it in the schools and the masaajid. Up until it becomes firm in the people and its great importance becomes known to them. The intent is not to strive in worship without knowing Tawheed and having the correct belief. Another reason we should ensure our religion is correct is because, if it is incorrect, then all of our actions will be of no benefit. If someone prays the prayers, with their sunnah prayers, fasts ramadhan, pays zakah, etc. but his belief is incorrect, then Allaah will not accept them.   Allaah has favoured our Ummah over other religions. From the favours is Allaah has preserved our religion, He says in the Quran: “Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption).”15:9 It is preserved by the Prophet Sallallaahu Alayhi Wa Sallam, and then his companions, and then the Taabi’in (Students of the Companions) after them it was preserved by those who followed them in goodness. It was in the time of the Tabi’in that the corrupt beliefs started to enter into the religion, so they fought against it. From the scholars of the Taabi’in that fought these corrupted beliefs and defended the sunnah was Imam Harb ibn Isma’eel Al Kirmani.

Small Biography of the Shaykh:

From his teachers: Imam Ahmed, Ishaaq bin Raahoiyah, Abdullah bin Zubair Al Humaidee. He travelled all over the muslim world, taking from the scholars of sunnah, that which they had taken from the Sahabah. In this book, he compiles the affairs of belief that the salaf (early generations of muslims) agreed upon.   From those who praised this book: Ibn Taymiyyah and Ibnul Qayyim.

Introduction of the Book:

He begins with what has been said regarding the methodology of the Imams of Knowledge, and the companions of the narrations and the people of Sunnah, those who hold tight to the roots of the sunnah. Those who are well known for the sunnah. Those who are taken as role models, from the time of the Prophet Sallallaahu Alayhi Wa Sallam to the day in which the book was compiled.   “The one who opposes this methodology (what is to be mentioned in this book), or speaks ill of it, or belittles the one who speaks with this methodology. Then this person is an opposer, an innovator, outside the folds of the “Jamaa’ah” (main body of muslims), somebody who has erred and gone astray. ”

That which they were united upon:

  1. “Iman is statement, action, intention and clinging to the sunnah. It increases and decreases.”
  • It is to believe in the existence of Allaah, that He is the Ever Living, the First (None before Him) and the Last (None after Him).
  • It is to believe in His Ruboobiyyah – that He is the Creator, Maintainer, Sustainer.
  • It is to believe in His Uloohiyyah – that He alone is worthy of worship (I.e. reliance, sacrificing and others)
  • It is to believe in His Perfect Names and Lofty Attributes – We believe in them in a general sense and likewise in a specific sense (those mentioned specifically in the Qur’an and Sunnah). We do not resemble them to creation, nor liken them to creation, nor distort them, nor change their meanings.
  • All of the Imams believed in this explanation of Iman, the terminology used to describe it may have differed, but the reality of the belief was always the same.
  • It increases with obedience to Allaah and decreases with the disobedience of Allaah.
  • Some of the early generation started to oppose this understanding. From them; The Jahmiyyah and the Murji’ah. As a result, he begins to describe the ruling upon those who oppose this understanding of Iman.
    • Firstly, the Jahmiyyah – they say Iman is only to have belief in the heart, not statements nor actions.
    • Secondly, the Karaamiyyah – they say Iman is only utterance upon the tongue.
    • Thirdly, the Ashaa’irah – they, like the Jahmiyyah, say Iman is only belief in the heart.
    • Fourthly, the Murjiatul Fuqahaa – they say Iman is statements and belief, but exclude actions from Iman.

 

  • A proof for theincrease and decrease in Iman is the saying of Prophet Sallallaahu Alayhi Wa Sallam:

“Take out from the Fire, those who had in the hearts, the equivalent of a mustard seed of Iman”

  • Saying “I am a believer if Allaah wills” is a sunnah of the scholars of the past. The Murji’ah use to say you cannot say this. If a person says this out of doubt, then clearly it is impermissible. However, saying it out of humility, not wanting to testify to one’s own Iman. Or to say that his faith is not like that of the angels, then this is acceptable.

 

  • The one who claims the Iman is speech without action, then he is a Murji. The one who claims that Iman is speech and the actions follow on from that, then likewise he is a Murji. The one who claims that Iman does not increase or decrease then he, again, is a Murji. Whoever claims that his Iman is like that of Jibreel then he has lied. And the one who claims that the people do not differ in Iman has also lied. The Prophet told us that the people will enter Jannah according to their Iman and actions. Whoever claims that Iman is only acknowledgement in the heart, then he is a Jahmi. The one who claims that he is a believer with Allaah, and his Iman is complete, then this is from the worst of the statements and the most detested statements of the Murji’ah.

The next affair that the scholars of the past were united upon is Al Qadr (The Divine Predecree), this will be discussed next week in shaa Allaahu Ta’aalah. For more details of the talk, please listen to the audio, BaarakAllaahu Feekum.