What Occurred Between Imams al-Bukhari & adh-Dhuhli

In his Târîkh, al-âkim Abū ‘Abdillah said al-Bukhârî arrived at Nishapur in the year 250H and stayed [there] for a period [of time] narrating to [its] residents. He said [he] heard Muhammad bin Hâmid al-Bazzâr saying [he] heard al-Hasan bin Muhammad bin Jâbir saying [he] heard Muhammad bin Yahyâ adh-Dhuhlî saying, “Go to this knowledgeable righteous man and listen to him.” He said the people went to him and took an interest in listening to him, such that the disturbance [it caused] was evident in Muhammad bin Yahyâ’s sitting. He said after that, he began speaking about him.

Hâtim bin Ahmad bin Mahmūd said he heard Muslim bin al-Hajjâj saying [that]

when Muhammad bin Ismâ’îl arrived at Nishapur I had not seen the people of Nishapur do with a ruler or a scholar what they did with him, coming to meet him from a two or three days’ journey from the town. In his sitting, Muhammad bin Yahyâ said, “Whoever wants to meet Muhammad bin Ismâ’îl tomorrow should go meet him, for I am going to meet him.” So Muhammad bin Yahyâ and the general body of Nishapur’s scholars went to meet him. He entered the town and settled at the house of the Bukhârîs. Muhammad bin Yahyâ told us, “Do not ask him anything about [Allah’s] speech, for surely, if he were to reply with contrary to what we are upon it would sow dissension between us and him and every nâsibî, râfidî, jahmî, and murji’ in Khurasân will gloat.”

He said the people streamed into Muhammad bin Ismâ’îl until the house and the terraces were filled. When it was the second or third day from the day of his arrival a man stood to him and asked him about the articulation of the Qur’an. He [replied], “Our actions are created and our articulations are from our actions.” He said differing then occurred between the people. Some of them said he said, “My articulation of the Qur’an is created,” while some of them he did not. Differing occurred between them in that until some of them stood up to others. He said the people of the house then gathered and expelled them.

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“Atheism Is Definitely An Acquired Position”

Back in May, SalafiManhaj.com posted up a news bulletin titled Children Are Believers In God, Academic Claims. The bulletin was a short article taken from the Telegraph that told of a senior researcher at the University of Oxford’s Centre for Anthropology and Mind named Dr. Justin Barret who “claims that young people have a predisposition to believe in a supreme being because they assume that everything in the world was created with a purpose.”

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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.

How I Be, For Those Wondering

For those of you wondering how I be …

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Who Are the Murji’ah?

Murji’ah is an active participle from ijrâ’. In the language, irjâ’ comes with two meanings. The first of them is with the meaning of delaying, just as in His statement, exalted is He, «They said, “Delay him and his brother”» (7:111), meaning give him time and delay him. The second is the presentation of hope.[1]

As for the Murji’ah in the terminology, then Imam Ahmad had defined them with his statement,

They are those who claim that faith is mere articulation with the tongue; that the people do not contend for precedence in faith; that their faith, the angels’ faith, the Prophets’ faith, may Allah’s salutations and peace be upon them, are one; that faith does not increase or diminish; that [making an] exception[2] is not in faith; and that whoever believed with his tongue and did not act is a believer in truth.[3]

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Key to Paradise in Review: Part 1

As I said a couple of entries ago, I would jot down my thoughts about the recent conference we just had @ QSSC with Shaikh ‘Alî bin Hasan al-Halabî of Jordan and post them up for you eager beavers when I could get some time for it.

To those who were waiting to hear about how the conference went, I apologize for the long delay. As you know (that is, if you’re a regular visitor to my blog and actually read the blog entries), I’ve had my mind elsewhere trying to finish an article I had been working on for some time, as well as starting a new article (which will also probably take a long time to complete) due to some things that have come up that need addressing.

I’ll try to remember what I can regarding the details of the conference and whatever else I can remember from the shaikh’s visit. Hopefully, I remember enough about what went on to make this read worth your while. If not, then again, I apologize.

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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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