Quote … Unquote … no. 15

In the biography of Nâsih ad-Dîn Abil-Faraj Ibn al-‘Alâ’ (better known as Ibn al-Hanbalî) in his adh-Dhail ‘alâ Tabaqât al-Hanâbilah, Imam Ibn Rajab al-Hanbalî quotes Imam Muwaffaq ad-Dîn Ibn Qudâmah al-Maqdisî (author of al-Mughnî) saying,

I used to think well of an-Nâsih, that he was an outstanding imam. I was pleased with him for the body of scholarly opinions [he had], for what Allah preferred him with of the nobility of his house and the roots of his lineage and what Allah, exalted is He, gave him of exposition of the tongue, courage of the heart, sharpness of the mind, promptness in reply, and abdundance in [things] correct. I thought that he was superior to his father and others in [giving] verdicts until I saw verdicts by him in which others were more relevant in reply and abdundant in [things] correct. I thought that he was tested by that due to his love of incriminating the people and his following of their shortcomings. It is not unlikely that Allah punishes the servant with the like of his sin.

[…]

an-Nâsih had been busy most of his time with refuting the people for their literary works, revealing what was concealed of their blunders, and love of explaining their oversights. The servant does not arrive at the reality of faith until he loves for the people what he loves for himself. Have you then seen who loves for himself after his death [that] someone rises up to reveal his oversights, the blunder of his literary works and the disclosure of his mistakes? Just as one does not love that for himself, it is befitting that he does not love it for others, especially for the earlier imams and the superior scholars. And Allah has shown us a sign in his departure from the correct in things apparent to whoever is lesser than he.

Thanks goes to brother ‘Alî bin Muhammad Abu Haniyyah for originally posting the quote to the Kulalsalafiyeen forum. I found a scanned pdf version of the book he quoted it from on the al-Alukah forums. Anyone interested in checking it out can download it from here (the quote can be found on vol. 3, pgs. 430-431 (of the book)).

Faith is Statement & Action

Faith is Statement & Action (PDF), by Imam Ibn Rajab al-Hanbalî.

From the article:

al-Bukhârî expressed it as statement and action. From the people are [those] who say the action is synonymous with the deed, while from them are [those] who say it is more general than the deed. From these [ones] are [those] who said the statement and the deed of the limbs are included in the action, while the statement is not included in the deed with the generalization. The statement of ‘Ubaid bin ‘Umair, “Faith is not by desire, but faith is a statement [that is] made and a deed [that is] done,” brought out by al-Khallâl  testifies to this. From them are [those] who said the deed is what needs work and labour, while the action is more general than that; and from them are [those] who said the deed is from which an effect in what is done arises, such as making clay into brick, while the action is more general than that.

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You’ve Been PDF’d!!! (Link Re-added)

With Allah’s praise, I’ve uploaded some of the translations and articles I’ve worked on for QSS to our server (only temporarily, however). I’m posting the links to them here for now, since they haven’t been made available on the QSSC site yet. All of these articles, with exception of one, have already been posted here to my blog, so you won’t really be getting a lot of new goodies, other than getting these articles in the format I intended them to be published in. Enjoy!

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Ibn Rajab on Faith & the Hadîth of Intercession

I translated this quote and sent it out on the Aqeedatus-Salaf Yahoo Groups mailing list sometime last year. I thought I would edit it slightly and post it here on my blog for the benefit of the visitors who bother to come here. Allah willing, those who find interest in it will benefit from what the great imam mentions regarding this hadîth.

In his book at-Takhwîf ‘an an-Nâr (Inciting Fear for the Fire), Ibn Rajab writes,

Zaid bin Aslam narrated from ‘Atâ’ bin Yassâr, from Abî Sa’îd al-Khudrî, from the Prophet, may Allah send salutations and peace upon him, in a long hadîth from which mention of the journey over the Bridge (the Sirât) preceded, then he said, « … until when the believers are saved from the Fire. Then by the One in whose hand is my soul, none of you are more intense in earnest appeal to Allah for the fulfillment of a right than the believers to Allah on the Day of Standing for their brothers who are in the Fire. They will say, “Our Lord! Surely, they used to fast with us, and pray and make pilgrimage!” So it is said to them, “Go and take out whoever you recognise for their likenesses are forbidden for the Fire.” So they take out many people [who] the Fire had seized upto the halves of their shins and up to their knees.
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The Entirety of Faith is Deed

Taken from Ibn Rajab’s Explanation of al-Bukhârî’s Kitâb al-Îmân

al-Bukhârî said,

18 – The chapter of whoever said, “Surely faith is ‘deed’,” due to Allah’s statement, exalted is He, «And that is the Paradise which you inherited because of what you used to do» (43:72). Regarding His, mighty and sublime is He, statement, «Thus by your Lord, We will certainly ask them all about what they used to do» (15:92), a number of the people of knowledge said [that] “[it is] concerning the statement: there is no god [worthy of worship] except Allah.” And He said, «For the likes of this, then let the doers do» (37:61).

Then he brought out the hadîth:

26 – [From] Abî Hurairah: that the Prophet, may Allah send salutations and peace upon him, was asked, “Which deed is most virtuous?” He said, «Faith in Allah and His messenger.» It was said, “Then what?” He said, «Jihâd[1] in Allah’s path.» It was said, “Then what?” He said, «A validated Hajj.[2]»

al-Bukhârî’s aim with this chapter is [to show] that the entirety of faith is ‘deed’; in contradiction to the statement of [those] who said, “Surely ‘deed’ is absolutely not [included] in faith.” For indeed faith’s root is attestation of the heart and what al-Bukhârî affirmed has preceded: that the heart’s attestation is an earning and a deed for it. This attestation is followed by the statement of the tongue. Here, al-Bukhârî’s aim is that it is also called ‘deed’. As for the deeds of the limbs, then there is no doubt in their inclusion in the name of ‘deed’ and there is no need to affirm that because no one differs in it. Thus, all of faith—according to what he affirmed—becomes ‘deed’.

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