Importance of Teaching Tawheed (1)

Part 1 / 4: Importance of teaching Tawheed and issues pertaining to Creed over other topics

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Ten points of benefits from the conversation between Yusuf عليه السلام and the two prisoners:

When the two prisoners came to Yusuf عليه السلام asking him to interpret their dreams for them, this is how he began:

1) The first thing Yusuf عليه السلام did was he attributed the knowledge of interpreting the dream to Allaah تعالى. He did not take the credit for that, rather he said, I will inform you of its interpretation but the knowledge is from Allaah and not my own:

﴿ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي﴾

{That is from what my Lord has taught me.} [Surah Yusuf (12): 37]

2) He عليه السلام then gave preference to informing the two prisoners more about Allaah before answering their question.

3) He began by freeing himself from Shirk (polytheism) and what the people worship other than Allaah:

﴿إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّـهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ﴾

{Indeed, I have left the religion of a people who do not believe in Allaah, and they, in the Hereafter, are disbelievers.} [Surah Yusuf (12): 37]

This is what we are taught in the first part of the Shahaadah (لا إله ...) “There is none worthy of being worshiped…” Yusuf عليه السلام disassociated himself from Shirk and the people who commit it, in the same way as Ibraaheem عليه السلامdid with his people:

﴿وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ * إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ﴾

{And (remember) when Ibraaheem said to his father and his people: “Verily, I am disassociated from that which you worship, Except Him who created me; and indeed, He will guide me.”} [Surah al-Zukhruf (43): 27]

4) He عليه السلام informed them that he is not innovating in religion nor is he the first Prophet or Messenger; he is only following the way of his Salaf (the pious predecessors) from the Prophets and Messengers who preceded him (as mentioned earlier):

﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ﴾

{And I have followed the religion of my fathers, Ibraaheem, Is-haaq and Ya`qoob.} [Surah Yusuf (12): 38]

Prophet Muhammad صلى الله عليه وسلم was commanded by Allaah تعالى to say:

﴿قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ﴾

{Say: “I (Muhammad) am not a new thing among the Messengers…”}meaning: ‘I am not the first Messenger who ever came to the world. Rather, Messengers came before me. Therefore, I am not an unprecedented incident that should cause you all to reject me and doubt my being sent to you. Indeed, Allaah has sent before me all of the Prophets to various nations.’ [Tafseer Ibn Katheer]

5) Yusuf عليه السلام then affirms the worship for Allaah alone, affirming the second part of the Shahaadah (... إالا الله) “…except Allaah.”

﴿مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّـهِ مِن شَيْءٍ﴾

{And it was not for us to associate anything with Allaah (in worship).}[Surah Yusuf (12):38]

6) Yusuf عليه السلا also affirms that being guided towards Tawheed (worship of Allaah alone) and being saved from committing Shirk is the biggest favor of Allaah upon mankind:

﴿ذَٰلِكَ مِن فَضْلِ اللَّـهِ عَلَيْنَا وَعَلَى النَّاسِ﴾

{That is from the favor of Allaah upon us and upon the people} [Surah Yusuf (12):38]

[See Tafseer Ibn Katheer for more explanation on this Aayah]

There is no one who acquires a treasure more valuable than learning Tawheed and no one gives Sadaqah (charity) better than teaching Tawheed. If Allaah تعالى can reward the prostitute generously and forgive her because she provided water to the thirsty dog, then there is no imagination of the reward which He تعالى will give to the one who guides the people towards Tawheed.

7) But most people are thankless, heedless and careless of this great favor (as some don’t want to learn and some don’t want to teach):

﴿وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُون﴾

{but most of the people are not grateful.} [Surah Yusuf (12):38]

8) He عليه السلام then asks them the question:

﴿يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّـهُ الْوَاحِدُ الْقَهَّارُ﴾

{“O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible?...”} [Surah Yusuf (12):39]

The question is not for them to answer in “yes” or “no” but for them to contemplate and ponder over what has just been said.

9) He عليه السلام further explains to them why Shirk is wrong and how it began:

﴿مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّـهُ بِهَا مِن سُلْطَانٍ ۚإِنِ الْحُكْمُ إِلَّا لِلَّـهِ﴾

{“…You do not worship besides Him except (mere) names which you have named (forged) - you and your fathers - for which no authority has been sent down by Allaah. The command (or the legislation or the judgement) is for none but Allaah (alone)…} [Surah Yusuf (12):40]

The things which people worship besides Allaah are things which they and their fathers have concocted. Allaah تعالى did not command them to do so nor do they have any proof to support their claim.

10) It is the command of Allaah that He alone should be worshiped and no partners should be associated to Him, but most of the mankind knows not:

﴿أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾

{He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.”} [Surah Yusuf (12):40]

Since Allaah تعالى says that most of the mankind does not know, so then does it not becomes necessary that one should foremost teach the people about Tawheed and the correct `Aqeedah (Creed) because their success in the Hereafter depends upon this? And does it not become necessary that one should warn them against Shirk which will lead people to eternal damnation?

***************

Some may say that we have already read books on Creed and Tawheed, so it is not necessary to read them over and over again. Others may say that this incident was between Yusuf عليه السلام and two Kaafirs and that is why he first began by teaching them Tawheed. As for those who are Muslims, then it is not necessary for them to go through these same steps.

In shaa Allaah, these doubts will be discussed in the second part.

Importance of Teaching Tawheed (2)

Part 2 / 4: Importance of teaching Tawheed and issues pertaining to Creed over other topics

Part 2: A few points of benefits from “Hadeeth Jibreel”**

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

In response to the doubts and the misunderstandings of some who may say: 1) We have already read books on Creed and Tawheed, so it is not necessary to read them over and over again; 2) or others who may say that the incident of Yusuf عليه السلام was between him and two Kaafirs and that is why he first began by teaching them Tawheed. But as for those who are Muslims, then it is not necessary for them to go through these same steps while learning their Deen.

The response to them is what has been mentioned in the very first Hadeeth of Saheeh Muslim, Hadeeth Jibreel.

1) One learns that this Hadeeth was narrated by `Abdullaah Ibn `Umar رضي الله عنهما at a time when people started to differ in the matters related to `Aqeedah, some people started to deny the Qadr (Pre-decree) even though they used to recite the Qur’aan! And Ibn `Umar affirmed that the good deeds of the one whose `Aqeedah is incorrect will not be accepted.

It is clear from this Hadeeth that people even at the times of the Companions needed proper guidance in order to be upon correct `Aqeedah. If this was the need of that time, then its importance in this age of ours is many times more, and verily we see how many people have deviated and how many sects have emerged in our time.

Al-Hasan al-Basree رحمه الله said: “If it were not for the scholars, the people would have behaved like cattle.” [al-Tabsirah of Ibn al-Jawzee (2/193)]

2) This Hadeeth was conveyed to `Abdullaah Ibn `Umar رضي الله عنهما by his father `Umar رضي الله عنه.

This shows that those who were present should inform those who are absent (as mentioned by the Prophet صلى الله عليه وسلم in another Hadeeth). It also shows how a father should take care to teach his children the important matters pertaining to the Deen.

3) Imaam al-Bukhaaree and Imaam Muslim رحمهم الله, both began their respective Saheehs with the Ahaadeeth of `Umar Ibn al-Khattaab رضي الله عنه which are from the foundations of this Deen.

The first in Saheeh al-Bukhaaree is: “The rewards of the deeds depend upon the intention.” And the first Hadeeth in Saheeh Muslim is: “Hadeeth Jibreel”. Both these Ahaadeeth have been narrated on the authority of `Umar Ibn al-Khattaab رضي الله عنه.

4) The Prophet صلى الله عليه وسلم was sitting with his Companions among whom was `Umar رضي الله عنه, and amongst their midst came Jibreel عليه السلام and started to ask the core questions: “What is Islaam?”, “What is Imaan?” and “What is Ihsaan?”

5) After the Prophet صلى الله عليه وسلم replied and when Jibreel left, the Prophetصلى الله عليه وسلم informed his companions that: “That was Jibreel. He came to teach you your religion.”

The following points should also be taken in consideration:

a) Angels do not descend except after Allaah’s command. [Surah Maryam (19):64 and Saheeh al-Bukhaaree (3218, 4731, 7455)]

b) Allaah تعالى had sent Jibreel عليه السلام, in the presence of the Prophet صلى الله عليه وسلم, to the Companions so that they may learn the most important aspects of the Deen.

c) Jibreel عليه السلام used to bring the message from Allaah to the Prophet صلى الله عليه وسلم, and the Prophet صلى الله عليه وسلم would then convey it to his Companions. But in this Hadeeth, the fact that Allaah تعالى send two Messengers - Jibreel عليه السلام and Muhammad صلى الله عليه وسلم - at the same time emphasizes the importance of learning and teaching the matters of `Aqeedah.

d) The fact that Allaah تعالى sent Jibreel عليه السلام at a time when the very elite among the companions like `Umar رضي الله عنه were present only adds to the emphasis on how much important it is for those who will come after them to learn the matters of `Aqeedah.

e) The way Jibreel عليه السلام asked the questions and the way the Prophet صلى الله عليه وسلم answered them, laid the foundation on what are the priorities and how a student of knowledge should approach while seeking knowledge.

6) When Jibreel عليه السلام asked: “What is Islaam?” The Prophet صلى الله عليه وسلمreplied that it is to believe in the two articles of Faith (لا إله إلا الله محمد رسول الله), to establish the Salaah, to pay the Zakaah, to observe the fast of Ramadhaan and to perform Hajj for those who have the means.

Similarly, when the Prophet صلى الله عليه وسلم sent Mu`aadh رضي الله عنه to Yemen, to the people of the Book, he صلى الله عليه وسلم instructed him to first teach Tawheed to the people. He صلى الله عليه وسلم also made learning Tawheed a condition to learn other things as he said: “If they learn that (Tawheed), tell them that Allaah has enjoined on them, five prayers...” [Saheeh al-Bukhaaree] and in another narration it is: “and when they come to know Allaah, inform them that Allaah has enjoined on them, five prayers…” [Saheeh al-Bukhaaree and Saheeh Muslim]

So irrespective of the audience, whether they are Kaafir or Muslims, the method of teaching should remain the same. The caller should invite them to Tawheed and towards correct `Aqeedah. Similarly, the one who is learning the Deen, even if he is a born Muslim, should follow the same methodology. One should not deviate from this method of learning and teaching the Deen.

7) The first three questions of Jibreel عليه السلام on Islaam, Imaan and Ihsaan, all revolve around the rights of the Creator upon His slaves. Unlike some of today’s “celebrity” speakers who mostly concentrate upon the rights of the creation upon other creation.

8) The Hadeeth mentions about Salaah, Zakaah, Siyaam and Hajj, which is an indication that this incident happened in Madeenah, after the migration. Rather, if one were to consider that Hajj was only made obligatory around the 9^th year of Hijri, then it would mean that this incident happened only a year or two before the Prophet’s death.

Imaam Ibn al-Qayyim in Zaad al-Ma`aad (3/520-521); and Shaikh Ibn al-`Uthaymeen in Sharh al-Mumti` (7/14); both said that the Hajj was made obligatory in the 9^th year of Hijri. The Lajna al-Daa’mah are also of the same opinion.

9) This Hadeeth is a real eye opener for everyone on the importance of REVISING KNOWLEDGE. For 20+ years, the Companions were learning their Deen from the Prophet صلى الله عليه وسلم, but a few years before his death, Allaah تعالى sends Jibreel عليه السلام to make a revision with the Companions about all that they had learned over the years.

Jibreel عليه السلام used to visit the Prophet صلى الله عليه وسلم every night in Ramadhaan to revise the Qur’aan with him. The Prophet صلى الله عليه وسلم used to recite the Qur’aan to him. [Saheehain]

So it is not out of line that revision be made with the Companions about their Deen as well.

SUMMARY:

i) In the last few years before the Prophet’s death, Allaah تعالى sent Jibreel عليه السلام to the Prophet صلى الله عليه وسلم so that they can teach the Ummah the core matters of the Deen - the rights of the Creator upon His creation, the matters pertaining to `Aqeedah, and Tawheed. These are the guidelines for everyone – those who are seeking knowledge and those who are conveying knowledge.

ii) The Prophet صلى الله عليه وسلم instructed Mu`aadh رضي الله عنه upon the same guidelines when he was being sent to Yemen; i.e. to first call the people towards Tawheed, and when they accept it he should instruct them about establish the Salaah and so on. Salaah without Imaan is of no benefit. People should first be taught: “Who to worship?” before they are taught: “How to worship?” Before the Salaah was made compulsory, for 11 years the Prophet صلى الله عليه وسلم called people towards Tawheed. The Salaah was made obligatory only 2 years before the migration to Madeenah.

iii) Ibn `Umar narrated this Hadeeth at a time when some people first began rejecting the Qadr. The people started deviating from the correct `Aqeedah at a time when the Companions were still alive; and in our age, they have deviated even further. People are denying the Names and Attributes of Allaah, exceeding the limits in their praise for the Prophet صلى الله عليه وسلم and speaking about the Deen without knowledge.

iv) Apart from this Hadeeth - Hadeeth Jibreel - there are many more Ahaadeeth which emphasizes the importance of learning and re-learning and revising the matters of Tawheed and `Aqeedah. A few examples:

a) The people from this Ummah will return to idol worship. [Saheehain]

b) The Prophet صلى الله عليه وسلم warning his people before his death to not to take his grave as a place of worship. [Saheehain]

c) A person will be Believer in the evening, but will become Kaafir by morning; or who will be Believer in the Day but will become Kaafir by the evening. [Saheeh Muslim]

d) The Prophet’s warning about the dangers of hidden Shirk.

We ask Allaah تعالى that He guides us towards the correct understanding of the Deen and keeps us firm upon it.

اللهم صلِّ وسلم وبارك على نبينا محمد وعلى آله وصحبه وسلم

** Hadeeth Jibreel

It is narrated on the authority of Yahya bin Ya`mar that the first man who discussed al-Qadr (Divine Decree) in Basra was Ma`bad al-Juhani. I along with Humaid bin `Abdur-Rahmaan al-Himyaree set out for pilgrimage or for `Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allaah صلى الله عليه وسلم we shall ask him about what is being said regarding al-Qadr (Divine Decree). Suddenly we came across `Abdullaah ibn `Umar ibn al-Khattaab رضي الله عنهما, while he was entering the Masjid. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu `Abdur-Rahmaan (Kunya of Ibn `Umar)! There have appeared some people in our land who recite the Qur’aan and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined.

He (`Abdullaah ibn `Umar) said: “When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me.” `Abdullaah ibn `Umar swore by Him (the Lord) (and said): “If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and spent it (in the way of Allaah), Allaah would not accept it unless he affirmed his faith in Divine Decree.” He further said: “My father, `Umar ibn al-Khattaab, told me: One day we were sitting in the company of Allaah’s Apostle صلى الله عليه وسلم when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle صلى الله عليه وسلم He knelt before him placed his palms on his thighs and said: “Muhammad, inform me about al-Islaam.”

The Messenger of Allaah صلى الله عليه وسلم said: “Al-Islaam implies that you testify that there is no one worthy of being worshiped except Allaah and that Muhammad is the messenger of Allaah, and you establish Salaah, pay the Zakaah, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.”

He (the inquirer) said: “You have told the truth.” He (`Umar ibn al-Khattaab) said: “It amazed us that he would put the question and then he would himself verify the truth.” He (the inquirer) said: “Inform me about Imaan (faith).”

He صلى الله عليه وسلم replied: “That you affirm your faith in Allaah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.”

He (the inquirer) said: “You have told the truth.” He (the inquirer) again said: “Inform me about al-Ihsaan.”

He صلى الله عليه وسلم said: “That you worship Allaah as if you are seeing Him, for though you don't see Him, He, verily, sees you.”

He (the enquirer) again said: “Inform me about the Hour.”

He صلى الله عليه وسلم remarked: “One who is asked knows no more than the one who is inquiring (about it).”

He (the inquirer) said: “Tell me some of its indications.”

He صلى الله عليه وسلم said: “That the slave-girl will give birth to her mistress and master; that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings.”

He (`Umar ibn al-Khattaab) said: “Then he (the inquirer) went on his way but I stayed with him صلى الله عليه وسلم for a long while.”

He صلى الله عليه وسلم then said to me: “`Umar, do you know who this inquirer was?”

I replied: “Allaah and His Apostle know best.”

He صلى الله عليه وسلم remarked: “He was Gabriel (the angel). He came to teach you your religion.”

[Saheeh Muslim (1)]

Importance of Teaching Tawheed (3)

Part 3 / 4: Importance of teaching Tawheed and issues pertaining to Creed over other topics.

Part 3: A few points of benefits from the “Hadeeth of Ibn `Abbaas”

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

O Ghulaam (O young man)! Learn Tawheed, and know your Lord and worship Him upon that.

Ibn `Abbaas رضي الله عنهما was only ten years old when the Prophet صلى الله عليه وسلمpassed away. [Saheeh al-Bukhaaree (5035)]

The Prophet صلى الله عليه وسلم supplicated for him saying: ❝O Allaah give him the understanding of the religion and teach him the interpretation (of al-Qur’aan).❞ [Musnad Ahmad (5/15 & 41) and Authenticated by Shaikh al-Albaanee in al-Saheehah (2589). See also Saheeh al-Bukhaaree (75, 3756 & 7270)]

Scholars refer to Ibn `Abbaas as: Ink of the Ummah, the ocean of knowledge, the jurist of his time, the Imaam of Tafseer.

And look at what the Prophet صلى الله عليه وسلم taught him at that tender age:

❝O young man, I shall teach you some words [of advice]: Be mindful of Allaah and Allaah will protect you. Be mindful of Allaah and you will find Him in front of you. If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allaah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allaah had already prescribed against you. The pens have been lifted and the pages have dried.❞ [Sunan al-Tirmidhee (2516) and graded as “Saheeh” by Shaikh al-Albaanee]

This Hadeeth sums up Tawheed in the most concise and beautiful way possible. In a few words this Hadeeth defines Tawheed al-Asmaa was-Sifaat, Tawheed al-`Ibaadah and Tawheed al-Ruboobiyah.

This is how one imparts knowledge to the young and the old!

Teach them Tawheed!

Teach them the things which have the highest priority in our Deen!

Teach that which will benefit them the most in the Hereafter.

THIS IS THE NEED OF THE HOUR!

Don’t waste their time with your parrot joke or your fabricated (poke-man) narration.

Importance of Teaching Tawheed (4)

Part 4 / 4: Importance of teaching Tawheed and issues pertaining to Creed over other topics.

Part 4: Double standards

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

If a person is an expert in swimming, will his children be Olympic champions by default?

Obviously No! Being a child of an expert swimmer does not make the child a good swimmer by default or by birth. The child maybe talented, but to become a good swimmer, he has to go through a lot of training and practice. The same goes for any other sports. 

Similarly, is it not the case that even though a child is born in a Muslim family, he still needs to be taught on how to recite the Qur’aan? Is it not the case that he has to be taught about how to make Wudhu (ablution) and its nullifiers; prayer and its nullifiers, Fasting and its nullifiers? Is it not the case that he has to be taught about the rituals of Hajj and `Umrah?

Then why this double standards when it comes to teaching the correct `Aqeedah, which is the most important of them all? Why this laxation when it comes to teaching them Tawheed and what opposes it? Why this laxation in warning them against Shirk and the paths which lead towards it? Why this hypocritical statement that Muslims are in less need of learning the matters pertaining to `Aqeedah? A child cannot learn how to make Wudhu on his own, but you expect him to be upon correct `Aqeedah without teaching the right from the wrong?

Why do we keep forgetting the fact that the first 11 years of the Prophethood were spent by the Prophet صلى الله عليه وسلم in calling people towards Tawheed and warning them against Shirk and that the prayers and fasting were prescribed much later? Luqmaan عليه السلام started by teaching Tawheed to his son! The Companions رضي الله عنهم used to say that they were first taught Imaan before they were taught the Qur'aan!

Not everything is by default in this world. The example of the son of Nooh عليه السلام, the father was a Prophet while the son never accepted Islaam; or the example of Ibraaheem عليه السلام, the son was a Prophet while the father never accepted Islaam.

And the fact of the matter is, many people do not understand what Tawheed is, and that is why we see many people who are Muslim by name but Mushrik by action!

May Allaah guide us all to that which He loves and is pleased with; and may He keep us firm upon it.

Definition Of Islaam & Eemaan

Definition Of Islaam & Eemaan - By Shaik Al-`Uthaymeen رحمه الله

بسم الله والحمد لله والصلاة والسلام على رسول الله وبعد

Islaam & Eemaan

            Definition

The Sheikh, the Imaam, Mohammad Ibn Saalih al-`Uthaymeen رحمه الله said:

Islaam linguistically means “obedience” & “submission”

In Islaamic terminology it is when the servant submits and surrenders entirely to Allaah outwardly and inwardly, obeying His commands, and avoiding what He has forbidden. It includes all of the religion. Allaah said,

﴿وَرَضِيتُ لَكُمُ الأِسْلاَمَ دِيناً﴾

“And have chosen for you Islam as your religion” [Surah Al-Ma’idah (5):3]

﴿إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ﴾

“Truly, the religion with Allaah is Islam…”            [Surah Aali-Imran (3):19]

﴿وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ﴾

“And whoever seeks a religion other than Islam, it will never be accepted of him…” [Surah Aali-Imran (3):85]

As for Eemaan, it linguistically means to “believe”. In this meaning, Allaah said,

﴿وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا﴾

“…but you will never believe…” [Surah Yoosuf (12):17]

Islaamically, Eemaan is acceptance of the heart, which necessitates acceptance in statement and action. It is a belief, a statement, and an action – a belief of the heart, a statement of the tongue, and action of the heart and limbs.

The proof that all of this enters under the term Eemaan is the statement of the Prophet صلى الله عليه وسلم:

"الإيمان أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره"

“Eemaan is that you affirm your faith in Allaah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree, its good and its evil.” [Sahih al-Bukhaaree Vol. 1 Hadith 47 & Sahih Muslim Hadith 1]

And his صلى الله عليه وسلم statement:

"الإيمان بضع وسبعون أو بضع وستون شعبة فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق والحياء شعبة من الإيمان"

“Eemaan is made up of seventy parts, the highest of which is the statement, ‘La Ilaaha Illallaah’. The lowest part is to remove something harmful from the path, and shyness is a part of Eemaan.” [Sahih Muslim 35]

Eemaan in Allaah, His Angels, etc. is the belief of the heart.

The statement, “La ilaaha illallaah” is a statement of the tongue.

Removing something harmful from the path is an action of the limbs.

Shyness is an action of the heart.

With this, it is known that Eemaan includes the entire religion. So, there is no difference between it and Islaam. In this way, each one means the same as the other when used separately. However, when they appear together, Islaam is explained as an outward submission of the tongue and the actions of the limbs. It occurs from both, a believer with complete Eemaan, and a believer with weak Eemaan. Allaah said,

﴿قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ﴾

“The Bedouins say: "We believe.'' Say: "You do not believe. But say, `We have submitted,' for Faith has not yet entered your hearts.” [Surah Al-Hujuraat (49):14]

Based on this, even a hypocrite would be called a Muslim outwardly, yet remain a disbeliever inwardly.

Eemaan (when it comes together with Islaam) is explained as inward submission, which is the belief and acceptance of the heart and its action. This occurs only with a true believer, as Allaah said:

﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُون - الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ - أُوْلـئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً﴾

“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith. And they put their trust in their Lord. Who perform the Salah and spend out of what We have provided them. It is they who are the believers in truth.”[Surah Al-Anfaal (8):2-4]

With this meaning, Eemaan is a higher level than Islaam. So, every believer (with Eemaan) is a Muslim (with Islaam), yet the opposite is not the case.¹

            Deviated Groups and there refutations:

1) The Murji`ah hold the view that Eemaan is nothing but to profess it with the heart only. The Ahlus-Sunnah wal-Jamaa`ah believe that recognition and acceptance by the heart only is not sufficient to consider one a believer. There must be, besides recognition and acceptance, an affirmation with the tongue. Pharaoh and his people knew that Musa and Haroon عليهم السلام were telling the truth, but Pharaoh and his people were disbelievers. Allaah tells us what Musaعليه السلام told Pharaoh:

﴿لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـؤُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَآئِرَ﴾

"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth.” [Surah Al Israa’ (17): 102]

And Allaah says:

﴿وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ﴾

“And they denied them (those Ayât) wrongfully and arrogantly, even though their own selves were convinced thereof [i.e. those (Ayât) are from Allaah, and Mûsâ (Moses) is the Messenger of Allaah in truth, but they disliked to obey Mûsâ (Moses), and hated to believe in his Message of Monotheism]. So, see what was the end of the Mufsidûn (disbelievers, evildoers, liars and disobedient to Allaah).” [Surah An-Naml (27):14]

The people of the Book (Jews and Christians) recognize Muhammad صلى الله عليه وسلم as a Prophet but they did not believe in him; Allaah said,

﴿الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ﴾

“Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad [sal-Allaahu 'alayhi wa sallam] or the Ka'bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad [sal-Allaahu 'alayhi wa sallam] which are written in the Taurât (Torah) and the Injîl (Gospel)].” [Surah Al-Baqarah (2): 146]

2) The Karaamiyyah holds the view that Eemaan is the proclamation by the tongue only. The Ahlus-Sunnah wal-Jamaa`ah disagree saying that anyone affirms with his tongue outwardly, but disbelieves in his heart is not a believer. These are the hypocrites whom Allaah has informed us are subject to more severe punishment than the ordinary disbelievers and who are in the lowest level of fire.

﴿وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ﴾

“And of mankind, there are some (hypocrites) who say: "We believe in Allaah and the Last Day," while in fact they believe not.” [Surah Al-Baqarah (2): 8]

﴿إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ﴾

When the hypocrites come to you (O Muhammad صلى الله عليه وسلم), they say: "We bear witness that you are indeed the Messenger of Allaah." Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed.” [Surah Al-Munaafiqoon (63): 1]

3) The Mu`tazilah & The Khawaarij, these two groups hold the view that Eemaan is actions, affirmation and the belief. The difference between theMu`tazilah, the Khawaarij and Ahlus-Sunnah wal-Jamaa`ah is that theMu`tazilah and the Khawaarij make the actions a “condition for the correctness of Eemaan” (شرطاً في صِحَّةِ الإيمان) (i.e. i. if you have good actions then only you have Eemaan. ii. If you have no actions you have no Eemaan. iii. A person who commits major sin goes out of Islaam. iv. They intend by it that a person will have a complete Eemaan like that of Jibreel and Mohammad عليهم السلام or he will have no Eemaan).

The Ahlus-Sunnah wal-Jamaa`ah hold the view that actions are a “condition for the perfection of Eemaan” (شرطاً في كَمَالِ الإيمان), that Eemaan increases with good deeds and decreases with bad deeds.²

            Eemaan Increases and Decreases:

The Sheikh al-`Uthaymeen رحمه الله said:

From the base beliefs of Ahlus-Sunnah wal-Jamaa`ah is that Eemaan increases and decreases. Both, the Qur’aan and Sunnah prove this.

From the Qur’aan is Allaah’ statement,

﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾

The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses (this Qur'ân) are recited to them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);”[Surah Al-Anfal (8): 2]

﴿هُوَ الَّذِى أَنزَلَ السَّكِينَةَ فِى قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُواْ إِيمَـناً مَّعَ إِيمَـنِهِمْ﴾

“He it is Who sent down As-Sakînah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allaah belong the hosts of the heavens and the earth, and Allaah is Ever All-Knower, All-Wise.” [Surah Al-Fath (48):4]

﴿وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيماً﴾

“And when the believers saw Al-Ahzâb (the Confederates), they said: "This is what Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had promised us; and Allaah and His Messenger (Muhammad صلى الله عليه وسلم) had spoken the truth." And it only added to their Faith and to their submissiveness (to Allaah).” [Surah Al-Ahzab (33): 22]

From the proofs of the Sunnah is the saying of the Prophet صلى الله عليه وسلم,

"ما رأيت من ناقصات عـقـل ودين أذهب للب الرجل الحازم من إحداكن"

“I have not seen anyone more deficient in intelligence and religion – perhaps deterring a determined, wise man – than one of you.” [Sahih Bukhari Vol 1. hadith 301 & Sahih Muslim 80]

Within the Aayaat is the proof of the increasing of Eemaan, and in the Hadeeth is the proof of decreasing in religion.

Every text proving the increase of Eemaan also includes a proof for its decrease and vice-versa, because they are both connected. It is not logical that one could be present without the other.

It has been confirmed that the Companions used to say this; it is not known that one of them opposed this belief. The Salaf were agreed upon this. Ibn `Abdul-Bar said, “As for Eemaan increasing and decreasing, the people of the narrations and the scholars of Fatawaa in all the lands held this belief.”³

            Deviated Groups and there refutations:

The Sheikh al-`Uthaymeen رحمه الله said:

1) The Murji`ah who say that Eemaan is nothing but to profess it with the heart. They claim this acceptance of the heart never wavers, so according to them, the wicked and just are both at the same level of Eemaan, concluding that the Eemaan of the Prophets and the common Muslims is the same.

2) Those who follow only the texts of threats and warnings from the Mu`tazilahand the Khawaarij. They expel Muslims who commit major sins entirely from any association with Eemaan. They say that Eemaan is either completely present or completely nonexistent, and they deny that one person could be at a higher level than another.

Both of these groups are refuted by legislative proofs (from the Qur’aan and Sunnah) and the intellectual one.

As for the legislative proofs, some texts proving the increasing and decreasing of Eemaan have already preceded.

As for the intellectual proofs, we say to the Murji`ah that their statement of Eemaan being merely acceptance of the heart, never wavering or changing, then this is disproved by what has already been mentioned It is contrary to what the Qur’aan and Sunnah establish of statements and actions all entering into Eemaan.

In addition, their statement that the acceptance of the heart never changes is contrary to the senses. It is known to everyone that conviction of the heart is only based upon knowledge, and no doubt, knowledge varies depending upon its sources. The information relayed by one person is not as trustworthy as if it were relayed by two and likewise. Furthermore, whatever knowledge people gain by hearing of any matter is in no way comparable to actually witnessing it. So certainty is of varying levels as is well known, even a single person may find himself at some times and situation stronger in certainty than at other times.

Thus, we wonder how it is correct to rationally assume two men could be exactly equal: one remaining constant upon obedience to Allaah, avoiding disobeying Him; when a notion to sin occurs to him, he immediately gives it up and repents to Allaah. And the other wasting all chances to carry out what Allaah forbids him, yet not perpetrating deeds which take him into disbelief – how could these two be equal in Eemaan?

To those who only focus on the texts of threats, warnings and punishments, we say their statement that one who commits a major sin leaves Eemaan totally; this is in contradiction to what the Qur’aan and Sunnah prove. If this is clear, how could we conclude that two people are exactly equal when one fulfills his obligation seeking Allaah’s reward and avoids sins, the other oppresses himself by doing what Allaah forbids him to do, and he leaves his obligations, although not committing act that cause him to disbelieve?

Assuming we say that a Muslim who commits major sins does in fact leave Eemaan, yet how could we say two people are the same in Eemaan, one seeking the reward of Allaah, and the other from those foremost in doing righteous deeds by Allaah’s help?⁴

Notes:

1.      Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.

2.      Adopted from Book of Eemaan of Ibn Taymiyyah.

3.      Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.

4.      Explanation of a summary of al-`Aqeedatul-Hamawiyyah of Ibn Taymiyyah by Imaam Muhammad Ibn Saleh al-`Uthaymeen.