Ibn Battah (d. 387AH) commented on al-Fudayl’s words by saying, “Indeed, we belong to Allāh and to Him we will return. We have reached that era, heard it, known most of it, and witnessed it. If a man whom Allāh has gifted with sound intellect and deep insight were to investigate, contemplate, and reflect upon the condition of Islām and its people – while following the most decisive path and the most guided way – it would become clear to him that the majority and prominent masses of the people have turned back upon their heels and backslidden. They have thereby deviated from the goal and turned away from the correct proof. Many people have ended up considering as fine what they used to consider as foul, considering as halāl what they used to consider as harām, and considering as good what they used to consider as evil. This – may Allāh have mercy upon you – is not from the character of the Muslimīn, nor the actions of those with insight about this Deen, nor the deeds of those believing in the Deen with certainty.” [Al-Ibānah al-Kubrā]
Ibn Battah also said, “The people in our era are like flocks of birds. They follow each other. If a man were to emerge and claim prophethood – despite them knowing that Rasūlullāh (saws) is the last of the Prophets – or claim godhood, he would find followers and supporters for this call.” [Al-Ibānah al-Kubrā]
Sa’īd Ibn Jubayr (d. 95AH) said, “The murjiah are the jews of the Qiblah.” [AsSunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Others said, “Be wary of irjā for it is an aspect of christianity.” [Al-Lālikā’ī]
Ibrāhīm an-Nakha’ī (d. 96AH) said, “I fear the fitnah of the murjiah for this Ummah more than the fitnah of the Azāriqah (a sect of the khawārij).” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
He also said, “I fear the murjiah for the people of Islām more than their number of the Azāriqah.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
He also said, “In my opinion, the khawārij are more excused than the murjiah.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
He also said, “The murjiah left the Deen flimsier than a very thin garment.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
He also said, “The murjiah invented an opinion, so I fear them for the Ummah. The evil from them is great, so be very wary of them.” [Ash-Sharī’ah – Al-Ājurrī]
He also said, “I don’t know of a more foolish people by way of their opinion than these murjiah.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Mujāhid (d. 104AH) said, “They start off as murjiah, then become (qadariyyah those who deny the Qadar), then turn into (majūs fire-worshippers).” [Al-Lālikā’ī]
Qatādah (d. 118AH) and Yahyā Ibn Abī Kathīr (d. 129AH) both said, “There is no deviance more feared by us for the Ummah than irjā.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Muhammad Ibn ‘Alī Ibn al-Husayn (d. 118AH) said, “There is nothing in day or night more similar to the jews than the murjiah.” [AlLālikā’ī]
Az-Zuhrī (d. 124AH) said, “No deviance was innovated after the advent of Islām more harmful to its people than irjā.” [Ash-Sharī’ah al-Ājurrī]
Mansūr Ibn al-Mu’tamir (d. 133AH) said, “The murjiah and the rāfidah are the enemies of Allāh.” [Al-Lālikā’ī]
Mughīrah ad-Dabbī (d. 133AH) said, “By Allāh who there is no ilāh but He, I fear the murjiah more than the fussāq for this Deen.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Al-A’mash (d. 148AH) said, “By Allāh who there is no ilāh but He, I do not know of anyone more evil than the murjiah” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Sufyān ath-Thawrī (d. 161AH) said, “The religion of irjā is an innovated religion” [As-Sunnah – Al-Khallāl].
He also said, while turning the pages of the Qur’ān, “No one is farther from it (the Qur’ān) than the murjiah.” [Al-Lālikā’ī]
Sharīk (d. 177AH) said, “The murjiah are the filthiest people. The rāfidah were filthy enough, but the murjiah lie against Allāh.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Ibnul-Mubārak (d. 181AH) was asked, “Who emerges first, the Dajjāl or the Beast?” He replied, “The jahmī so-and-so being appointed as a judge over Bukhārā is more severe for the Muslimīn than the emergence of the Beast or the Dajjāl!” The judge was from the extreme murjiah [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad].
An-Nadr Ibn Shumayl (d. 204AH) was asked about irjā so he answered, “It is a religion in agreement with the desires of the kings by which the murjiah obtain some of the kings’ dunyā and lose some of their own deen.” [Al-Bidāyah wan-Nihāyah]
Sa’īd Ibn Jubayr said, “The example of the murjiah is like that of the sabians. They went to the jews and asked them, ‘What is your religion?’ They answered, ‘Judaism.’ They asked, ‘What is your book?’ They answered, ‘The Tawrāh.’ They asked, ‘Who is your Prophet?’ They answered, ‘Mūsā.’ They asked, ‘What is there for those who follow you?’ They answered, ‘Jannah.’ Then they went to the christians and asked them, ‘What is your religion?’ They answered, ‘Christianity.’ They asked, ‘What is your book?’ They answered, ‘The Injīl.’ They asked, ‘Who is your Prophet?’ They answered, ‘’Īsā.’ They asked, ‘What is there for those who follow you?’ They answered, ‘Jannah.’ They then declared, ‘We are between these two religions’.” [Al-Lālikā’ī]
Sufyān Ibn ‘Uyaynah (d. 199AH), was asked about irjā, so he replied, “The murjiah say that Īmān is a statement. And we say it is statements and actions. The murjiah obliged Jannah for one who testifies that there is no ilāh but Allāh while he resolves in his heart to abandon the obligations. They called abandonment of the obligations a sin just like any other sin, although they are not equal, for committing sins without istihlāl (considering the sin to be halāl) is merely sinful, whereas abandoning the obligations consciously without ignorance or an excuse is kufr. What clarifies this is the matter of Ādam (as), Iblīs, and the jewish rabbis. As for Ādam, then Allāh forbade him from eating from the Tree and made it harām for him, but he consciously ate from it to become an angel or become immortal, so he was called disobedient without kufr. As for Iblīs (may Allāh curse him), then Allāh obligated upon him a single prostration but he consciously refused it, so he was called a kāfir. As for the jewish rabbis, then they knew the description of the Prophet (saws) and that he was a Prophet and Messenger, just as they knew their own children, and they acknowledged this with their tongues, but they did not follow his Sharī’ah, so Allāh called them kuffār. So violating the prohibitions is like the sin of Ādam (as) and that of other Prophets. As for abandoning the obligations with refusal, then it is kufr like the kufr of Iblīs (may Allāh curse him). As for abandoning the obligations with awareness but without refusal, then it is kufr like the kufr of the jewish rabbis. And Allāh knows best” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Al-Humaydī (d. 219AH) said, “I was told of people who say, ‘Whoever acknowledges the Salāh, Zakāh, fasting, and Hajj, but does not perform any of them until he dies, and prays with his back to the Qiblah until he dies, then he is a believer as long as he doesn’t deny these obligations, if he knows that not denying these obligations ensures his faith and if he acknowledges the obligations and the direction of the Qiblah.’ I said: This is open kufr and in opposition to the Book of Allāh, the Sunnah of His Messenger (saws), and the Muslims’ Scholars. Allāh said:
"And they were not commanded except to worship Allāh, [being] sincere to Him in Deen, inclining to truth, and to establish Salāh and to give Zakāh. And that is the correct Deen." [Al-Bayyinah:5]” [Al-Lālikā’ī]
Imām Ahmad also commented, “Whoever says this has disbelieved in Allāh and rejected the order of Allah and what the Messenger (saws) came with.” [Al-Lālikā’ī]
Ishāq Ibn Rāhawayh (d. 238AH) said, “The murjiah fell into extremism to the point that some of them said, ‘Whoever abandons the obligatory Salāh, the Ramadān fast, the Zakāh, the Hajj, and the obligations in general without denying their obligatory status, then we do not make takfīr of him and his matter is with Allāh thereafter because he acknowledges these obligations.’ These are the murjiah about whom there is no doubt.” [Masā’il al-Imām Ahmad wa Ishāq Ibn Rāhawayh]
Al-Marwazī (d. 294AH) said, “We then mentioned the reports narrated from the Prophet (saws) declaring the kufr of he who abandons Salāh, expelling him from the Deen, and legalizing the killing of one who resists performing it. Also, similar reports reached us from the Sahābah (ra). Nothing reached us from them contradicting this.” [Ta’dhīm Qadr As-Salāh]
Al-Fudayl Ibn ‘Iyād (d. 187AH) said, “Allāh said:
"He has ordained for you of Deen which He enjoined upon Nūh and that which We have revealed to you and what We enjoined upon Ībrāhīm and Mūsā and ‘Īsā – to establish the Deen and not be divided therein." [Ash-Shūrā:13]
So the Deen is affirmation (of faith) through action which is as Allāh described and how He ordered His Prophets and Messengers to establish the Deen. Being divided therein is to abandon action and divide between statement and action. Allāh said:
"But if they repent, establish Salāh, and give Zakāh, then they are your brothers in Deen." [At-Tawbah: 11]
So Allāh required that repentance from shirk be in both word and deed by establishment of Salāh and payment of Zakāh. The people of Ra’y (false opinions) said, ‘Salāh is not from Īmān nor is Zakāh nor any other of the obligations.’ They did so lying against Allāh and opposing His Book and the Sunnah of His Prophet (saws). If what they said were true, Abū Bakr would not have fought the people of apostasy.” [As-Sunnah – ‘Abdullāh Ibn al-Imām Ahmad]
Al-Qāsim Ibn Salām (d. 224AH) said, “So if they resist Zakāh after acknowledging it, offering this with their tongues, having established Salāh but only resisted Zakāh, that resistance would negate everything before it including their acknowledgement and Salāh, just as their refusal to pray before would negate their acknowledgement. What testifies to this is the Jihād of Abū Bakr as-Siddīq (ra) with the Muhājirīn and Ansār under his command against the Arab resistance towards Zakāh. His Jihād was just like the Jihād of Rasūlullāh (saws) against the people of shirk, as there was no difference between the two Jihāds with regards to the spilling of blood, the enslaving of families, and the seizing of wealth. And they only resisted Zakāh without denying it.” [Al-Īmān]
Ibn Abī ‘Āsim (d. 287AH) said, “Abū Bakr as-Siddīq in my view is the most knowledgeable after Rasūlullāh (saws) from amongst the Sahābah, as well as the most virtuous, the most Zāhid, the bravest, and the most generous of them. From the proof for this is his statement regarding the people of apostasy, when the Companions of the Prophet (saws) debated with him so that he would accept from the apostates some of the Deen, but he refused to accept anything less than all of what Allāh obligated upon them or else he would fight them. He saw that committing kufr with regards to some of the Revelation rendered their blood lawful, so he resolved to fight them, and he knew it to be the truth.” [As-Sunnah]
Sulaymān Āli ash-Shaykh said, “Shaykhul-Islām Ibn Taymiyyah said when he was asked about the issue of fighting the Tatars while they claimed to adhere to the shahādatayn (testimony of Islām) and claimed to follow the basis of Islām, ‘Every party that resists the manifest and definite laws of Islām from these people or others, then it is obligatory to fight them until they comply with its laws even if they pronounce the shahādatayn and follow some of its laws, just as Abū Bakr and the Sahābah (ra) fought those who resisted the Zakāh. The Fuqahā after them agreed upon this.’ He then said, ‘So any resistant party that resists some of the obligatory Prayers, Fasting, Hajj, or resists abiding by the prohibition of spilling blood, looting wealth, alcohol, gambling, incest, or resists adherence to Jihād against the kuffār or the enforcement of Jizyah upon ahlul-Kitāb, or abiding by anything else of the obligations and prohibitions of the Deen, those rulings which no one has an excuse for being ignorant of or abandoning and which the individual commits kufr by denying, then the resistant party is fought over these rulings even if it acknowledges them. This is something of which I know no difference between the Scholars.’ He said, ‘These – according to the most judicious Scholars – are not on the same level as the bughāt (the rebels). Rather they have exited Islām on the level of those who resisted zakāh.’ So if a person who adheres to all the laws of the Deen but resists the prohibition of gambling, usury, or fornication is a kāfir whom it is obligatory to fight, how much more so is the case of he who practices shirk with Allāh and is called to offer the Deen sincerely to Allāh and declare barā’ah and kufr towards everything worshipped besides Allāh, but instead he arrogantly refuses and is from the kāfirīn?” [Taysīr al-‘Azīz al-Hamīd].
Shaykhul-Islām Ibn Taymiyyah also said, “The Sahābah did not say, ‘Do you acknowledge that it’s obligatory or do you deny its ruling?’ This wasn’t known from the Khulafā and the Sahābah. Rather, as-Siddīq said to ‘Umar (ra), ‘By Allāh! If they were to resist giving me only a short rope that they used to give to the Messenger of Allāh (saws), I would fight them over their resistance to giving it.’ So he made their resistance towards payment the basis for the permissibility of fighting them, not their denial of its obligation. It was reported that a group from amongst them used to acknowledge its obligation but were stingy in paying it, but in spite of this the Khulafā dealt with them all in the same manner: killing their fighters, enslaving their families, taking their wealth as booty, and testifying that their fighters are in Hellfire. And they labeled them all people of apostasy.” [Al-Kalimāt an-Nāfi’ah – ‘Abdullāh Ibn Muhammad Ibn ‘Abdil-Wahhāb]
It was reported that one of those accused of irjā was asked in al-Masjid al-Harām if a man who said the following was a believer, “I know the Ka’bah is true and that it is the House of Allāh but I don’t know whether it is this one or not (in another narration: but I don’t know whether it is this one in Makkah or another one in Khurāsān).” He replied, “He is a believer.” Sufyān ath-Thawrī said, “I testify that in the sight of Allāh he is from the kāfirīn until he knows that it is the Ka’bah erected in al-Haram.” He was then asked if a man who said the following was a believer, “I know that Muhammad (saws) is true and that he is a Messenger (in another narration: I testify that Muhammad Ibn ‘Abdillāh is a Prophet), but I don’t know if he is the one who was in Madīnah from Quraysh or another Muhammad (in one narration: or a man who was in Khurāsān) (in another narration: but I don’t know if he is the one whose grave is in Madīnah or not).” He replied, “He is a believer.” Sufyān ath-Thawrī said, “I testify that in the sight of Allāh he is from the kāfirīn.” [Reported by ‘Abdullāh Ibn al-Imām Ahmad, al-Khallāl, and al-Lālikā’ī]. Al-Humaydī and Imām Ahmad both commented on this story saying, “Whoever says this has committed kufr.” [Al-Lālikā’ī]. It was also reported that the answerer was made to repent because of his replies. [Al-Lālikā’ī]
Ash-Shāfi’ī said, “If the ignorant person were excused due to his ignorance, ignorance would be better than knowledge, for ignorance releases him from the burdens of responsibility and relieves his heart of the various punishments. Accordingly, there is no excuse for the slave with regards to his ignorance after the delivery (of the proof) and the ability to access it:
"…so that mankind will have no argument against Allāh after the Messengers." [An-Nisā’:165]” [Al-Manthūr fīl-Qawā’id]
Ash-Shafi’ī explains that there is general knowledge that, “no sane adult is excused for being ignorant of, such as the five daily Prayers, that Allāh obligated the Fasting of Ramādan upon the people, the performance of Hajj if they are able to do it, Zakāh upon their wealth, and that He prohibited them from fornication, murder, theft, and alcohol, and similarly, matters that the worshippers were held responsible for understanding, learning, and delivering from themselves and their wealth, and that they stop themselves from doing what Allāh prohibited them from. This knowledge is all found explicitly in the Book of Allāh and is widespred amongst the people of Islām. Their laymen convey it from those who came before them of Muslim laymen. They relate it from Rasūlullāh (saws). They do not differ in its account nor in it being obligatory upon them. This general knowledge cannot be wrongly narrated nor misinterpreted, and disgreement is not possible with regards to it.” [Ar-Risālah]
Sufyān ath-Thawrī said, “The difference between us and the murjiah is three matters. We say that Īmān is statements and actions, whereas they say it is statements without actions. We say that Īmān increases and decreases, whereas they say it neither increases nor decreases. We say that nifāq exists, whereas they say nifāq does not exist.” [Sifat an-Nifāq – al-Firyābī]
Al-Hasan al-Basrī (d. 110AH) was told about people who claim that nifāq does not exist and who do not fear nifāq. He said, “By Allāh, to know that I was free of nifāq would be more beloved to me than to possess as much gold as would fill the Earth” [As-Sunnah – al-Khallāl]. He also said, “There has never been nor will there ever be a believer, except that he fears nifāq. And there has never been nor will there ever be a munāfiq, except that he feels safe from nifāq. Whoever does not fear nifāq for himself is a munāfiq.” [Sifat anNifāq – al-Firyābī].
One of the murjiah said in front of Ayyūb as-Sikhtiyānī (d. 131AH), “There is only kufr and Īmān,” implying there was no nifāq. Ayyūb said to him, “Go and read the Qur’ān! Every Āyah that mentions nifāq, then I fear it applies to me!” [Al-Ibānah al-Kubrā – Ibn Battah]
Hudhayfah Ibn al-Yamān (ra) warned of sects that would appear in the future. He said, “One sect will say, ‘We are believers in Allāh and our belief equals that of the angels. There is no kāfir nor munāfiq amongst us.’ It is befitting of Allāh to gather them with the Dajjāl.” [As-Sunnah – al-Khallāl]
Ibn Mas’ūd (ra) said, “They say, ‘There is no kāfir nor munāfiq amongst us.’ May Allāh fracture their feet.” [Al-Ibānah al-Kubrā – Ibn Battah].
Imām Ahmad listed that amongst the matters the murjiah denied was the description of the munāfiqīn; he then said, “Be wary that the murjiah make you slip away from the matter of your Deen.” [As-Sunnah – al-Khallāl]
TO INSHA'ALLAH READ FURTHER ON SIMILAR TOPICS REGARDING THE MURJIAH, CLICK:
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- More on Murjiah, their roots and their beliefs...
- The Neo Murjiah
- Murjiah Not Salafis!!!
- Refuting the Proofs of al-Murji`ah !!!
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