The Deed is the Condition of Faith’s Perfection

The Deed is the Condition of Faith’s Perfection (PDF), by Shaikh Dr. Ahmad bin Sâlih az-Zahrânî.

From the article:

The word ‘condition’ in the fundamentalist or dialectic terminology has an indication of the condition’s not being included in the quiddity, for the fundamentalists differentiate between the pillar and the condition. So each of the two influence the consideration of [what] they are connected [to] with corruption or the lack of completeness, except that the pillar is included in the thing’s reality. As for the condition, then it is outside of the realtiy of what it is a condition for, with the meaning that it precedes it.

Due to this, if we took expressing the deed with the stipulation with its dialectic terminological sense, it is from the wordings of the Murji’ah, irrespective of its being a condition for validity or a condition for perfection according to one of them.

And irrespective of the perfection according to them, is it the desirable perfection or the obligatory perfection, since the mere expression of the stipulation with the previous meaning is an expression of their belief regarding the deed’s being outside of legal faith’s reality?

Source: az-Zahrânî, Ahmad bin Sâlih. Sharh Alfâdh as-Salaf wa Naqd Alfâdh al-Khalaf fî Haqîqah al-Îmân. Abu Dhabi, UAE: Dâr al-Imam Mâlik, 2005. pgs. 323-331.

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How I Be, For Those Wondering

For those of you wondering how I be …

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Is the Limbs’ Deed Included in Faith’s Root?

As previously mentioned, I’ve finally finished the latest article I’ve been working on; again, may Allah reward my “better half” for helping proofread it (we finished that this morning).

Is the Limbs’ Deed Included in Faith’s Root? (PDF) is an excerpt from the end of Shaikh Ahmad bin Salih az-Zahrani‘s Sharh Alfâdh as-Salaf wa Naqd Alfâdh al-Khalaf fî Haqîqah al-Îmân (Explaining the Wordings of the Predecessors and Invalidating the Wordings of the Successors regarding the Reality of Faith). It’s the third such excerpt I’ve translated from this truly beneficial book (the other two being: Faith is Not a Single Reality and Faith is Two Faiths), which will hopefully be translated in full one day, with Allah’s permission.

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What’s Up …

I know I haven’t been posting too frequently as of late. So to the regular visitors to my blog, I apologize, yet again. This time, my time has been taken up by the recent QSSC conference as well as an unfinished project I’ve been trying pretty hard to complete.

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The Right of Godliness

Godliness’s Right by Shaikh Dr. Ahmad bin Sâlih az-Zahrânî (source). From the article:

at-Tabarî and others narrated from Ibn Mas’ūd and others from the Predecessors that they said regarding the right of godliness, “that He is obeyed and not disobeyed. He is remembered and not forgotten. He is thanked and not shown ingratitude.” He narrated from Ibn ‘Abbâs his statement, “that they strive for Allah with His striving’s right and the critic’s blame will not seize them regarding Allah. They stand for Allah with justice, even if against themselves, their fathers, and their sons.”

Faith is Two Faiths

(PDF version)

Faith is Two Faiths[1]

§         A faith that saves from perpetuity, i.e., that faith in which its companion came with the root of faith, but squandered its branch. And with this faith i.e., faith’s root, the monotheists will exit from the Fire. Ibn Rajab, may Allah have mercy on him, said, “[It is] known that certainly Paradise’s entry is deserved through the attestation with the heart along with the tongue’s testimony, and by them both, whoever will exit from the People of the Fire will exit and enter Paradise.”[2]

§         And a faith that saves from entry i.e., the Fire’s entry, i.e., the faith in which its companion came with faith’s root and its branch. So he came with the attestation and the confirmation, and he complied with what he was commanded with and avoided what he was prohibited from. ‘Allâmah[3] Ibn al-Qayyim, may Allah—exalted is He—have mercy on him, said,

And the verse, with Allah’s praise, contains no vagueness.[4] Allah, glorified is He, mentioned the reward of whoever intended the wordly life and its adornment by his deed i.e., the Fire, and He informed of his deed’s futility and invalidity. So if what saves him is futile and invalid, nothing remains with him of what saves him. And if a faith by which he did not desire the wordly [life] and its adornment were with him, rather, he intended Allah and the Final Abode by it, this faith is not included in the deed that is futile and invalid, and his faith will save him from perpetuity in the Fire, even if he entered it by the futility of his deed through which is the absolute salvation.

And faith is two faiths: a faith that prevents the Fire’s entry, i.e., the faith [that] motivates that the deeds be for Allah, by which one seeks His face and His reward; and a faith that prevents from perpetuity in the Fire, even if something from it is with the hypocrite, otherise he would be from the People of Perpetuity.[5]

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Faith is Not a Single Reality

Faith is Not a Single Reality or a Single Thing (PDF), by Shaikh Dr. Ahmad bin Sâlih az-Zahrânî.

From the article:

This understanding is of considerable importance, I mean faith’s being numerous branches and not a single reality. For surely, this expression (i.e., that it and what it includes is a single reality) is the understanding of the People of Heresies from the Khawârij and the Murji’ah, to an equal extent since they believe that faith is a single thing and a single reality. If some of it ceases, all of it ceases. The Khawârij made this a rule and passed the judgement of the larger disbelief on the companion of the greater sin, whether it was doing a forbidden act or leaving a [religious] duty. They said because it is a part of faith and faith is a single reality, if something from it ceases from the servant, all of it ceases and does not remain. Thus, if the perpetrator of the greater sin died persisting upon it, he becomes a disbelieve residing in the fire of Hell [forever], because he has no faith with him.

Source: az-Zahrânî, Ahmad bin Sâlih. Sharh Alfâdh as-Salaf wa Naqd Alfâdh al-Khalaf fî Haqîqah al-Îmân. Abu Dhabi, UAE: Dâr al-Imam Mâlik, 2005. pgs. 77-81.