Meaning of Emaan-A REFUTATION OF THE   Leave a comment


Taken from CHAPTER TWO Foundations of the Sunnah by Ahmad ibn Hanbal

ON THE MEANING OF EMAAN – A REFUTATION OF THE

MU’TAZILAH OF TODAY

Al-Haafidh Ibn Hajar (d. 853H) said, “Eemaan in the language means’ tasdeeq’ (attesting to the truth of something). In the Sharee’ah it means ‘tasdeeq’ (attesting to the truth) of what the Messenger (swallallahu alaihi wasallam) brought from his Lord, and this much is agreed upon. Then there is a difference. Is anything else a condition on top of that? Such as stating this eemaan upon the tongue, as well as it being in the heart, or action upon what is attested to by doing what is ordered and leaving what is forbidden?” Up until where al-Haafidh said, “So since he was the Imaam of the Sunnah in his time. As for the head of those who were his opponents, Ahmad ibn Ahee Duwaad, who was the judge of all the judges in the world — then nobody marked or gave attention to his death. When he died no one accompanied his funeral but a small number of the ruler’s helpers. Likewise al-Haarith ibn Asad al-Muhaasibee, despite his abstemiousness and piety, no one prayed over him except three or four people. Likewise Bishr ibn Ghiyaath al-Mareesee, only a very small group of people prayed over him. So Allaah it is who is in command of the affairs, before and after.” the Salaf say: Eemaan is ‘aqeedah in the heart, statement of the tongue and action of the limbs. They mean by this that actions are a condition for its completeness. So from here comes their saying that it increases and decreases — as will follow.

The Murji’ah say: ‘It is ‘aqeedah and statement of the tongue only.’

The Karraamiyyah say: ‘It is statement of the tongue

only.’ And the Mu’tazilah say: ‘It is action, statement and

‘aqeedah.’ But the difference between the Mu’tazilah and the

Salaf is that the Mu’tazilah make actions a condition for the

correctness of eemaan, whereas the Salaf make it a condition

for its completeness.

As for the second point, then the Salaf hold that eemaan increases and decreases, whereas most of the people of kalaam (theological rhetoric) reject this by saying that if it is liable to Scholars of the Sunnah are agreed that actions are a part of eemaan … and they say, ‘Indeed eemaan is saying, action and ‘aqeedah. It increases with obedience and decreases with disobedience.” 132 Having understood this, the falsehood of those claiming to have eemaan in the above-mentioned issues and others like them whilst denying having ‘aqeedah in them, will become very clear. Since our Salafus-Saalih held that the root of eemaan in such issues is to have ‘aqeedah in them — so if there is no ‘aqeedah with respect to these issues then, by default, there is no eemaan in them either.

FOOT NOTES

128 Ibn Katheer said in Al-Bidaayah wan-Nihaayah (10/342), “Allaahconfirmed this saying of Ahmad, since he was the Imaam of the Sunnah

in his time. As for the head of those who were his opponents, Ahmad ibn

Ahee Duwaad, who was the judge of all the judges in the world — then

nobody marked or gave attention to his death. When he died no one

accompanied his funeral but a small number of the ruler’s helpers.

Likewise al-Haarith ibn Asad al-Muhaasibee, despite his abstemiousness

and piety, no one prayed over him except three or four people. Likewise

Bishr ibn Ghiyaath al-Mareesee, only a very small group of people

prayed over him. So Allaah it is who is in command of the affairs, before

and after.”

129 Taken from Siyar A’laamin-Nubataa, vol. II, pp. 177-358.

130The whole of this biography was translated by Aboo Talhah Daawoodibn Ronald Burbank, except for the narration of Sulaymaan as-Sijzee,

which was translated by Amjad ibn Muhammad Rafiq.

131Abridged from Fathul-Baaree, 1/60-61

Posted January 4, 2011 by thesunnahway in Aqeedah

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