ʿAqīdah

I asked Abū Jaʿfar and his son Jaʿfar (Al-Ṣādiq) about Abū Bakr and ʿUmar, so he replied, “O Sālim, love and ally yourself with them, and dissociate yourself from their enemy, for they were imāms of guidance.” Then he said, “O Sālim, would a man revile his own grandfather? Abū Bakr is a grandfather of mine. May the intercession of Muḥammad ﷺ not reach me on the Day of Resurrection if I do not love and ally myself with them and disassociate from their enemy.”

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 6:258.

A man once came to ʿAbdullāh [ibn Masʿūd] – Allāh be pleased with him – and said, “We were once travelling when we met another group of travellers, so we asked them, ‘Who are you?’ They replied, ‘We are the believers!'” So [Ibn Masʿūd] said, “So why didn’t they just say, ‘We are from the people of Jannah?!'”

Abū ʿUbayd Al-Qāsim b. Sallām, Kitāb Al-Īmān, article 11. Shaykh Al-Albānī graded the chain of transmission of this and the following narration ṣaḥīḥ according to the standard of Bukhārī and Muslim.

A man from [the tribe of] the Anṣār once came to me during the caliphate of ʿUthmān. He spoke to me and I realised he wanted me to fault ʿUthmān; he spoke at length and he had some heaviness in his speech and could not finish speaking quickly. When he had finished, I said to him, “We used to say, while the Messenger of Allāh ﷺ was still alive, the best of the Ummah of the Messenger of Allāh after him is Abū Bakr, then ʿUmar, then ʿUthmān. And by Allāh, we do not know that ʿUthmān has ever killed anyone without right or committed any major sin; but it is an issue of this wealth [with you people]: if he gives you, you are happy, and if he gives to his kin, you are angry. You only want to be like the Persians and Romans, who leave no leader of theirs without killing him.” Then his eyes filled with tears and he said, “O Allāh, we do not want this.”

Imām Aḥmad, Faḍāʾil Al-Ṣaḥābah, article 64, except for the last sentence. Shaykh Waṣīyullāh ʿAbbās graded its chain of transmission ṣaḥīḥ in his study of the work.

Nifāq (hypocrisy) used to be something unusual amongst all the Īmān. Soon, Īmān will be something strange amongst all the nifāq.

Ibn Baṭṭah, Al-Ibānah 1:173 article 6.

Do not sit with the people of desires (Bidʿah, heresy), even if you think you have a response [to what they say].

Al-Harawī, Dhamm Al-Kalām article 765.

Sharīk b. ʿAbdillāh came to us around fifty years ago, and we said to him, “O Abū ʿAbdillāh, here amongst us there are people from the Muʿtazilah who reject these āḥādīth [like]: ‘Allāh descends to the lowest heaven’, and ‘the people of Jannah will see their Lord’. So Sharīk narrated to me around ten such narrations, then said: ‘As for us, we have taken our religion from the sons of the Tābiʿīn, from the Ṣaḥābah. Who have they taken from?’”

Al-Ḏahabī, Al-ʿUluw. Graded ṣaḥīḥ by Al-Albānī in Mukhtaṣar Al-ʿUluw article 146.

The Salaf used to teach their children to love Abū Bakr and ʿUmar like they used to teach them a sūrah of the Qurān.

Al-Lālakāʾī, Sharḥ ʾUsūl ʾIʿtiqād Ahl Al-Sunnah #2325.

I saw Zuhayr b. Muʿāwiyah come to Zāʾidah b. Qudāmah (d.160H) and speak to him to get him to narrate ḥadīth to a man, so Zāʾidah asked, Is he from Ahl Al-Sunnah? Zuhayr replied, I do not know that he has any bidʿah. Zāʾidah said, No, that is another matter! Is he from Ahl Al-Sunnah? Zuhayr said, Since when have people become like this? Zāʾidah replied, Since when did people curse Abū Bakr and ʿUmar?!

Al-Khaṭīb Al-Baghdādī, Al-Jāmiʿ li Akhlāq Al-Rāwī #754.

If you ask the ignorant: ‘Who are Al-Sawād Al-Aʿẓam (Main Body of the Muslims)?’ they will say, ‘All the people (together).’ But they do not know that The Jamā’ah (Main Body) is a scholar who follows the footsteps of the Prophet – Allāh’s praise and peace be upon him – and his way. So whoever is with him and follows him is [one of] The Jamā’ah, but whoever contradicts him in it leaves The Jamā’ah.

Abū Nu’aym, Ḥilyatu Al-Awliyā` 9:238,239 et al

If the Dajjāl appears, I believe the heretics (People of Desires, Bid’ah) will follow him. Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah 1:131

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah 1:131

Mention what you will of the greatness of Allāh, but Allāh is greater than anything you say. And mention what you will of the Fire, but it is more severe than anything you say. And mention what you will of Paradise, but it is better than anything you say. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 853.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 853.

I once said to Aḥmad, “This shaykh – referring to an older man who was with us – is my neighbor. I told him not to keep the company of a certain person, and he would like to hear what you have to say about him: I am referring to Ḥārith Al-Qaṣīr (Al-Ḥārith Al-Muḥāsibī). Many years ago, you saw me with him and told me not to sit with him nor speak with him. I have not spoken to him since that time. This shaykh, however, does sit with him. So what do you say?” I saw Aḥmad go red with anger, his eyes bulging; I had never before seen him like this. He started to say, “Him! May Allāh do such-and-such to him! Only those well-informed of him know what he really is, only those who really know him know what he is. Al-Mughāzilī, Ya’qūb and so-and-so sat with him, and he caused them to adopt the views of Jahm (Ibn Ṣafwān, leader of the Jahmites). They were destroyed because of him.” The old man said, “But Abū ‘Abdillāh, he reports ḥadīth, and he is mild and humble; he has done such-and-such [good works].” Abū ‘Abdillāh (Imām Aḥmad) became angry and began repeating, “Let not his humility and softness deceive you”. He also said, “Do not be fooled by his bowed head, he is an evil man; only those well-informed of him through experience know him. Do not speak to him – with all disrespect to him. Are you going to sit with everyone who narrates from Allāh’s Messenger – may the praise and peace of Allāh be upon him – though he be a heretic (mubtadi’)? No, with all disrespect.” Ṭabaqāt Al-Ḥanābilah, article 325.

Ṭabaqāt Al-Ḥanābilah, article 325.

I was once with Arṭa’ah b. Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bid’ah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Arṭa’ah said, “He is one of them, do not let him confuse you about his condition.” I felt this was strange, so I went to Al-Awzā’ī – and he used to clarify these matters when they came to him. He said, “Arṭa’ah is right, the matter is as he said; this person forbids talking about [Ahl Al-Bid’ah], so how can [people] be on guard against them if they are not exposed?” Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Verily, the followers of opinion are the enemies of the Sunan (the teachings of Allāh’s Messenger as passed down in hadith): they were unable to preserve them and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allāh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient]. Al-Dhahabī, Siyar A’lām Al-Nubalā` 4: 543

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4: 543

Whoever hides his heresy (bid’ah) from us, his companionship is not hidden from us. Ibn Battah, Al-Ibānah Al-Kubrā article 420. It is reported that when Sufyān Al-Thawrī – Allāh have mercy on him – came to Baṣrah he started to look into the matter of Al-Rabī’ – i.e. Ibn Ṣabīḥ (1) – and his status amongst the people. [Sufyān] asked, “What does he believe?” [People] replied, “He believes in nothing but the Sunnah.” He asked, “Who are his companions?” They replied, “The People of Qadr (those who denied Allāh’s pre-decree).” He said, “Then he is a Qadarī (like them).” Ibid. article 421. (1) Al-Rabī’ b. Ṣabīḥ is described in biographies as being a truthful reporter, but with a bad memory; a devout worshipper and a mujāhid. It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – said: The souls [of people] are in groups gathered together: those of them that identify with each other come together, and those that are different diverge. It is not possible for an adherent of the Sunnah to incline towards an adherent of Bid’ah except out of hypocrisy (nifāq). Ibid. article 429.

Ibid. article 429.

Do not sit with them, nor with the followers of Kalām.(1) Be with the carriers of books,(2) for they are like mines, like those who descend: one brings up a gem and another a nugget of gold. Ibn Battah, Al-Ibānah Al-Kubrā article 483. (1) Speculative theology, drawn from foreign philosophy and logic, as practiced by sects such as the Jahmia and Mutazila. (2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

(2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

Faith (īmān) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct] intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. īmān is a word that brings together these aspects of the religions [of Allāh] and is confirmed through [a person’s] works. So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafter from those who suffer in loss. Ibn Ba tt ah, Al-Ibānah Al-Kubrā article 1097.

Ibn Ba tt ah, Al-Ibānah Al-Kubrā article 1097.

Whoever loves Abū Bakr has upheld the religion, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthmān is enlightened by the light of Allāh, and whoever loves ‘Alī has taken the firmest handhold. Whoever speaks well of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – is clear of hypocrisy (nifāq), but whoever belittles any one of them or dislikes [any one of them] for something he did, then he is a heretic (mubtadi’), an opponent of the Sunnah and the Righteous Predecessors (the Salaf), and it is feared that none of his deeds will be raised to the heavens until he loves all of [the Companions] and his heart is clear towards them. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

O Muslims, how can you ask the People of the Book [about their scripture] when the Book of Allāh that was revealed to your Prophet – Allāh’s peace and blessings be upon him – is the most recent news of Allāh; you recite it complete and unaltered? Allāh has informed you that they replaced what Allāh wrote and changed the Book with their hands and said ‘This is from Allāh,’ to purchase with it a measly price (Quran 2:79). Does not the knowledge that has come to you forbid you from asking them? By Allāh, we have not seen a single man among them asking you about what was revealed to you. Al-Bukhārī, Al-Ṣaḥīḥ hadith 2685, Chapter on not asking the Polytheists for testimonies or anything else. He also records it in other chapters.

Al-Bukhārī, Al-Ṣaḥīḥ hadith 2685, Chapter on not asking the Polytheists for testimonies or anything else. He also records it in other chapters.

I entered upon Mālik b. Anas when a man was asking him about the Qur`ān. [Imām Mālik] said, “Perhaps you are a companion of Amr b. ‘Ubayd. May Allāh curse ‘Amr, for he was the one who innovated this bid’ah of Kalām . If Kalām was knowledge, the Companions and their Followers would have spoken it, like they spoke about the regulations and laws [of Islam]. But [Kalām] is falsehood that leads to falsehood.” Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

Ibn Battah, Al-Ibānah Al-Kubrā 1:188. After reporting this narration, Imām Ibn Battah (d. 387H) said: To Allāh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allāh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islām and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allāh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

To Allāh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allāh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islām and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allāh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

‘Umar b. ‘Abd Al-‘Azīz – Allah have mercy on him, said, “The Messenger of Allāh – Allāh’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs ) after him set certain ways and practices. To follow those ways is to believe in Allāh’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allāh. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allāh the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.'” Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah 1:94. Notes In this statement, Caliph ‘Umar b. ‘Abd Al-Azīz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jamā’ah – orthodox Islam: This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

Verily, Allāh has angels who seek out the circles of remembrance [of Allāh], so be careful who you sit with; make sure it is not with an adherent of bid’ah, for Allāh does not look at them. And the sign of nifāq (hypocrisy in faith) is that a man mingles with an adherent of bid’ah. Ibn Battah, Al-Ibānah Al-Kubrā 1:460

Ibn Battah, Al-Ibānah Al-Kubrā 1:460

I heard Al-Fuḍayl b. ʿAyyāḍ say, “It has reached me that Allāh has barred repentance from every adherent of bid’ah (religious innovation), and the worst of the people of bid’ah are those who hate the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him.” He then turned to me and said, “Make the firmest of your deeds with Allāh your love for the Companions of His Prophet, for [then], were you to come to the standing of judgment (on the Day of Resurrection) with the likes of the Earth in sins, Allāh would forgive you; but if you come [on that Day] with even the smallest amount of hatred for them, no [good] deed will benefit you.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

It is perseverance (al-ṣabr) from the things that are forbidden by Allāh the Mighty and Majestic and acceptance. He was asked, “What is perseverance and acceptance?” He replied, “al-ṣabr is to persevere in holding back from what Allāh has forbidden, and [acceptance is] acceptance of what Allāh the Mighty and Majestic has commanded.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 3:535.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 3:535.

Qatādah – Allāh’s mercy be upon him – said: This is the likeness Allāh has given of the Hypocrite (munāfiq); he says lā ilāha illallāh and with it marries into the Muslims, inherits from the Muslims, fights alongside the Muslims, and protects his blood and wealth. But when death comes, [the testimony of faith] has no basis in his heart, and no reality in his actions, so the munāfiq is stripped of it at death and left in darkness and blindness wondering therein, just as he was blind about the right of Allāh and obedience to Him in his worldly life and deaf to the truth. Al-Ṭabarī, Al-Tafsīr.

Al-Ṭabarī, Al-Tafsīr.

Love us, but if we disobey Allāh, then hate us; for if Allāh was going to benefit anyone because of his relation to the Messenger of Allāh – peace and blessings be upon him, without obedience [to Allāh], He would have benefitted the mother and father [of the Prophet]. Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:486.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:486.

Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on what has been said about the Black Stone. Points to note · The illustrious Companion and Caliph ʿUmar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allāh has control over these things. · We are reminded that acts of worship are taken from Allāh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced. · We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allāh’s Messenger did it, even if we don’t know the wisdom behind it. · This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ʿUmar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

He is also reported to have said, “Do not learn the speech of the non-Arabs (unbelievers) and do not enter upon the polytheists in their churches during their holidays, for the wrath [of Allāh] descends upon them then.” It is also reported that ʿAbdullāh b. ‘Amr b. Al-‘Āṣ – Allāh be pleased with him – said, “Whoever takes residence in the lands of the non-Arabs (unbelievers) and takes part in their Nayrūz and their Mahrijān (two Persian festivals) and copies them until the day he dies will be resurrected and gathered with them on the Day of Resurrection.” Al-Bayhaqī, Al-Sunan Al-Kubrā Vol. 9 p234. Ibn Taymīyah (see reference below) states that the chain of transmission for the second statement of ʿUmar is ṣaḥīḥ. Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Abū Bakr Al-Kharā`iṭī, Masāwī Al-Akhlāq wa Madhmūmihā p72.

And when there came to them (the Jews), a Book (this Qur’ān) from Allāh confirming what is with them (Torah) and the Gospel, although aforetime they had invoked Allāh (for coming of the Prophet), in order to gain victory over those who disbelieved. Then when there came to them that which they recognized, they disbelieved in it. So let the curse of Allāh be on the disbelievers.” [Al-Baqarah: 89] Ibn Hishām, Al-Sīrah Vol.1 p211, and others. Shaykh Muqbil Al-Wādi’ī graded this narrations chain of transmission ḥasan. See Al-Ṣaḥīḥ Al-Musnad min Dalā`il Al-Nubūwah p93.

Ibn Hishām, Al-Sīrah Vol.1 p211, and others. Shaykh Muqbil Al-Wādi’ī graded this narrations chain of transmission ḥasan. See Al-Ṣaḥīḥ Al-Musnad min Dalā`il Al-Nubūwah p93.

Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of the Abul-Jawzā`. He reported from a number of Companions, and Al-Dhahabī considered him to be one of the senior scholars.

It is also reported that Al-Sha’bī – Allāh have mercy on him – said the same thing, “If it were not for the munāfiqūn, you would feel all alone in the streets (the streets would be empty).” It is reported that Mālik b. Dīnār – Allāh’s mercy be upon him – said, “I swear, if the munāfiqūn started growing tails, the believers wouldn’t find a spot of ground to walk on.” Ibn Battah, Al-Ibānah Al-Kubrā articles 936-938.

Ibn Battah, Al-Ibānah Al-Kubrā articles 936-938.

Al-Lālakā`ī, Sharh Usūl ‘I’tiqād Ahl Al-Sunnah Vol.1 p228; Ibn Battah, Al-Ibānah Al-Kubrā Vol2. P175; Ibn Al-Jawzī, Talbīs Iblīs p14 – with slightly variant wordings.

Ibn Abī Ya’lā, Tabaqāt Al-Hanābilah Vol. 1 p182.

Al-Bukhārī and others. Commenting on ʿAli’s response ‘I am just a man amongst the Muslims,’ Ibn Ḥajr states in Fatḥ Al-Bārī, “He said this out of modesty and humbleness, despite knowing that at the time of asking he was the best of people at the time, for this was after the killing of ‘Uthmān.” May Allāh be pleased with them all.

May Allāh be pleased with them all.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq article 353.

Al-Dhahabī, Siyar A’lām Al-Nubalā` in his biography of Al-Fuḍayl b. ʿAyyāḍ. Points to note Wanting good for the Muslim rulers and supplicating to Allāh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamāah, and distinguishes them from the extremist ideology of the Khawārij sect. This has been recorded in the classical works of Sunni ‘aqīdah, for example: Al-Barbahārī (Sharḥ Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (ṣaḥib hawā), and if you see a man supplicating for the ruler, know that he is a Sunni – inshā Allāh.” Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2931.

Mālik b. Anas was once returning from the mosque, leaning on my arm, when a man called Abū Al-Juwayrīyah who was accused of Al-Irjā` caught up with him. He said. “O Abū ʿAbdullāh, listen to something I have to say and debate with me and let me tell you my opinion.” [Imām] Mālik said, “And what if you overcome me?” The man replied, “If I defeat you, you follow me.” Mālik asked, “And what if another man comes and defeats us?” He replied, “Then we follow him.” To this, Mālik – Allāh’s mercy be upon him – said, “O servant of Allāh, Allāh sent Muḥammad – Allāh’s peace and blessings be upon him – with a single religion, but I see you moving from religion to religion. ʿUmar b. ʿAbd Al-‘Azīz said, ‘Whoever makes his religion the object of argumentation will frequently change it.’” Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

When Allāh chooses good for a person He opens the door to action for him, and closes the door to argumentation; and when Allāh chooses evil for a person he opens the door of argumentation and closes the door to action. Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

We used to say – while the Tâbi’ûn were abundant – that Allâh is above his ‘Arsh (Throne), and we believe in what is present in the Sunnah about His attributes. Al-Baihaqî, Al-Asmâ` wa Al-Sifât and Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Awzâ’î. In Majmû’ Al-Fatâwâ, Shaykh Al-Islâm Ibn Taymîyah says that this narration is reported by Al-Baihaqî in Al-Asmâ` wa Al-Sifât with a sahîh chain of narrations. He then states, “Al-Awzâ’î here cited – and he is one of the four great imâms of the period of the Tâbi’ Al-Tâbi’în (the students of the students of the Companions): Mâlik, imâm of the people of Al-Hijâz; Al-Awzâ’î, imâm of the people of Shâm; Al-Layth, imâm of the people of Egypt and Al-Thawrî, imâm of the people of ‘Irâq – Al-Awzâ’î here cited that belief in Allâh being above the Throne and in His other revealed attributes was well known and widespread in the period of the Tâbi’în. He said this following the emergence of the creed of Jahm, who denied that Allâh is above His Throne and negated His attributes, so that people would know that the creed of the Salaf was contrary to this.”

In Majmû’ Al-Fatâwâ, Shaykh Al-Islâm Ibn Taymîyah says that this narration is reported by Al-Baihaqî in Al-Asmâ` wa Al-Sifât with a sahîh chain of narrations. He then states, “Al-Awzâ’î here cited – and he is one of the four great imâms of the period of the Tâbi’ Al-Tâbi’în (the students of the students of the Companions): Mâlik, imâm of the people of Al-Hijâz; Al-Awzâ’î, imâm of the people of Shâm; Al-Layth, imâm of the people of Egypt and Al-Thawrî, imâm of the people of ‘Irâq – Al-Awzâ’î here cited that belief in Allâh being above the Throne and in His other revealed attributes was well known and widespread in the period of the Tâbi’în. He said this following the emergence of the creed of Jahm, who denied that Allâh is above His Throne and negated His attributes, so that people would know that the creed of the Salaf was contrary to this.”

“One should get used to the idea that if everyone on Earth disbelieved, you would not disbelieve. Do not be an im’ah (characterless).” He was asked, “And what is an im’ah?” He replied, “A person who says, ‘I am with the people (I do what they do).’ Verily, there is to be no following examples in evil.” Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

I met thirty of the Prophet’s Companions – Allah’s peace and blessings be upon him – and every one of them feared falling into nifāq (hypocrisy); not one of them claimed he had the level of faith of Jibrīl or Mīkā`īl. Quoted by Al-Bukhārī, Al-Sahīh, Chapter on the believer fearing that his deeds will be nullified without him realizing. In this chapter and narration there is a refutation of the Murji`ah sect who claimed that īmān (faith) consists of belief in the heart and nothing else i.e. a person’s deeds are not part of his faith and do not affect it. This narration indicates that a person may perform deeds in which his intention may not be totally pure and sincere and because of which he falls into a type of practical hypocrisy. The fact that they feared hypocrisy does not mean they actually fell into it. Rather this was by way of them being very careful not to fall into it, and it is part of their taqwā – Allah be pleased with them. This narration also indicates that the Companions believed that people can have different levels of faith, contrary to the Murji`ah who claimed that the īmān of the most pious true believers is the same as everyone else. Nothing contrary to any of this has been related from the Companions, so it is as if there is a consensus (ijmā’) amongst them on this. The following are some of the illustrious Companions Ibn Abī Mulaykah met: · ‘Alī b. Abī Tālib · Sa’d b. Abī Waqqās · Mother of the Believers ‘Ā`ishah · Her sister Asmā` · Mother of the Believers Umm Salamah · ʿAbdullah b. Mas’ūd · ʿAbdullah b. ʿUmar · ʿAbdullah b. ‘Abbās · ʿAbdullah b. Al-Zubayr · Abū Hurayrah · ‘Uqbah b. Al-Hārith · Miswar b. Mikhramah Allah be pleased with them all. These notes have been summarized from Fath Al-Bārī.

These notes have been summarized from Fath Al-Bārī.

I heard Al-Shāfi’ī comment on the statement of Allah: Nay, they (the unbelievers) will be on that day veiled from their Lord. [Al-Muṭaffifīn: 15] He said, “In this verse there is evidence that the awliyā` of Allah (His beloved righteous worshippers) will see their Lord on the Day of Resurrection.” Al-Lālakā`ī in Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.2 p309.

Al-Lālakā`ī in Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.2 p309.