Lesson 3 — The Creed of Imaam al-Bukhari

So all praises for Allah, the Most High, and we ask Allah for his peace and blessings upon Muhammad, the son of Abdullah,
the final messenger upon his family and his companions.
We will insha’Allah complete the reading of this small book and commenting on it.
And we ask Allah that he benefits us and you all with it.
And it is preceded yesterday that we spoke about different angles about the life and personality of Imam Al-Bukhari,
such as his knowledge and how he was an Imam in the Sunnah and how he was patient upon the harm that came to him
and about how Allah raised his status and the mention of him in this world.
And there is another affair that still remains and it is a question, how did Imam Al-Bukhari used to live?
How did he provide for himself?
And the answer to that, that he used to have an amount of wealth.
May Allah have mercy on him.
And his brother used to do business with that money for him.
So he would earn from that business.
And that’s how he used to be.
And that is the answer to that question that remained from yesterday.
How do we combine seeking knowledge and seeking provision?
And this type of question was never a problem or an issue with the companions.
Nor with the tabi’in, the students of the Sahaba.
Nor with the rest of the Imams of Hadith.
And for indeed the ten of the companions who were promised paradise, all of them were wealthy businessmen.
And likewise many of the noble companions and the Imams.
And the Imam Abdullah ibn al-Mubarak, he was from the great businessman and the wealthy.
Likewise the Imam Laith ibn Sa’ib.
And Imam al-Nasa’i, the one who compiled his book as Sunan.
And other than those are many.
And Abu Bakr, the Imam Abu Bakr al-Khallal, the same author who wrote a book called as Sunan.
He also compiled and wrote this book called Al-Hathu ala al-Tijarat wal-Kasb wal-Aman.
Al-Hathu ala al-Tijarat, he says Adam al-Sina’a.
Al-Hathu ala al-Tijarat wal-Sina’a wal-Aman.
And it is a published book.
And our Sheikh, our brother Abu Uthman Muhammad al-Anjari has explained this book.
In approximately six sittings.
He says there is no issue or no problem with the companions or those who came after them from the Imams.
Regarding this issue of combining seeking of knowledge and seeking provision.
Like how we find this as some type of problem with those who have come afterwards.
And the reason for that.
The reason for that is that they differ regarding the correct understanding of knowledge.
What is knowledge?
So they don’t understand. Is it something that is separate from the life of mankind or of a person?
How did the companions of the Prophet understand knowledge?
So they used to seek knowledge in front of the Prophet.
Or they used to learn it from each other.
Either in the masjid or outside in the streets.
Or with the farm.
So knowledge with them was never something that was restricted to a lesson.
And knowledge was a part of their regular lives.
And their religion.
Because they used to worship Allah with that knowledge or take that knowledge as part of their religion.
And they passed through many times of difficulty.
So it happened that Abu Huraira had even almost fainted or fainted due to hunger.
And then there were those who were poor from the ones who made hijrah that were living in Medina.
Those people that did not have any family there with them and no place to stay of their own.
They used to stay in the masjid.
And they were called the people of the suffah.
But they would still go out to the markets.
And they would earn their money.
And their condition then changed.
And that situation of them living in the masjid did not continue.
And that situation did not remain after the death of the Prophet.
But rather they turned towards business and working.
And then they spread out to the different lands.
And from them were those who were businessmen.
And Abu Huraira became the emir, the ruler over Medina.
And some of those became the emir over Bahrain.
And Allah opened up for them from the permissible provisions.
So that condition of them being the people of the suffah, this was only a small part of their whole life.
They were patient during that time.
And that situation did not prevent them from learning.
And they were not pleased to remain in that situation.
Because they understood the reality of life.
And they understood the religion with the correct understanding.
So the meaning of seeking knowledge is not
So the meaning of seeking knowledge is not that you cut yourself off and keep yourself only in the masjid with books.
And that you abandon seeking provisions.
And the Salaf used to say that indeed this knowledge is your religion.
So they sought their knowledge as religion and they would seek to get closer to Allah with that.
They would correct their aqida, their beliefs.
And they would correct their acts of worship with it.
And if something unexpected happened to one of them,
then he would go and ask the Prophet about that occurrence specifically.
Or they would ask one of the people of knowledge of the sahaba.
And then once he got his answer he would go back to the rest of his normal life.
So it was not that knowledge and seeking knowledge was
like a separate job that was separate and different from the rest of their normal life.
And Umar bin Al-Khattab radiallahu anhu
and he was with one of his brothers from the Ansar.
They were business partners in a farm.
So one of them would stay at the farm.
And the other would come to the Prophet to learn.
So if the night came,
he would go back and inform him about what new has come from the revelation.
And the very next day then the other one would go out and do the same thing.
This is while the Prophet was there at the masjid.
Did the sahaba abandon their worldly works?
And did they abandon their businesses?
And did they think, oh we don’t want to waste the opportunity by doing this business and working,
we should only sit with the Prophet sallallahu alaihi wasallam?
No, they never used to do that.
Rather Abu Huraira radiallahu anhu said
and he had come as a muhajir.
He made hijrah to Medina in the seventh year after the hijrah.
The same year of Khaybar.
And he didn’t have in Medina any family and any wealth.
And he used to stick close to the Prophet sallallahu alaihi wasallam.
And he’d eat from what the Prophet sallallahu alaihi wasallam would share with him.
So he memorized many ahadith.
And he said radiallahu anhu,
indeed I didn’t have any family or wealth.
And it was that my brothers from the muhajireen
that they were busied by doing business in the markets.
And my brothers from the ansar
they were busied by their work in their farms and their palm trees, their date trees.
So that which is the majority or most occurring amongst the muhajireen,
the people who made hijrah, was doing business.
And the major practice or what they were busied most with for the ansar was their farming.
So Abu Huraira said, so due to that, that’s why I memorized what they did not memorize.
And I was present while they were absent.
So due to that, I had more hadith memorized than them.
So Abu Huraira radiallahu anhu,
he bore witness that his brothers from the muhajireen and the ansar
they used to work in that which they would earn from.
And that’s the reason for them narrating fewer hadith than him.
And this did not make them deficient in any way, this did not lower their status.
And they have no blame upon them for what they were busy with.
And the prophet sallallahu alayhi wa sallam said as was narrated by Abdullah ibn Amr in Sahih Muslim,
So he said that it is sufficient as a sin upon a person that he wastes away those who he is responsible for.
So we find that the companions of the prophet sallallahu alayhi wa sallam did not find any problem in this issue.
Because their seeking of knowledge was not like a job that they would use in order to seek provision in this life.
Like we find many of the people in the later generations have done.
And there is nothing to say that it is obligatory upon all of the people to be scholars.
But rather from the knowledge is issues that each muslim needs to learn.
And from the knowledge that some of the people need to learn.
So there is no contradiction and there is no problem.
If we understood how the companions were and how the imams were.
And from them is our Imam Al-Bukhari.
So indeed he had a great amount of wealth.
And he had his brother do business for him with it.
And he would come back to him with the profits and earnings.
And then he would use that money that he would earn on his seeking knowledge.
And it was that some of the Salaf like Imam Sufyan al-Thawri rahimallah.
Sometimes he would go down to the market place and he would do business and sell.
And either him Sufyan al-Thawri or other than him.
A man came to him and asked him about a hadith.
While he was busy with his buying and selling.
So he told him leave me for now.
Because indeed my heart is with my dinar and my dirham.
And he said rahimallah.
If it wasn’t for this earning.
Then they would play and wipe us around like a tissue.
But the people would treat us like a handkerchief.
Like they would wipe their hands with a tissue after eating food.
So he would seek this provision to be far removed from needing anything from the people.
And to give guidance to our brothers on how to live this life.
And to be on the guidance of the companions.
And now we will begin with our questions.
So the sheikh he said we will start with our issues.
And I translated that as the issues of the book.
So it is proceeded that Imam al-Bukhari rahimallah
So it is proceeded that Imam al-Bukhari rahimallah
That he narrated and conveyed these points of belief from more than one thousand scholars.
One thousand people of knowledge.
Those whom he met in various lands from the lands of the Muslims.
So he said and I have sufficed with the naming of these few.
So that it can be short.
And so it would not be too long.
So I did not see a single one of them differ regarding these things, these points.
And the first point is that the religion is statement and action.
Or statement and action.
And that is due to the statement of Allah the most high.
And they were not the statement of Allah which means and they were not ordered except to worship Allah alone sincerely.
Turning away from other than that.
And to establish the prayer and to pay the zakat.
And that is the upright religion.
This is the first issue that the author began with.
Because this is the first issue which the ummah split regarding.
So due to the differing in this issue the Khawarij came about.
And opposing the Khawarij came about the Morgia.
And it is the issue of the ruling of a sinner from the Muslims.
What is his ruling both in this worldly life and what is his ruling in the hereafter?
And what is his name? What do we call him?
What should he be called?
And the heading of this issue is the issue of names and rulings.
Or it is known as the issue of the sinner who is of the same religion.
Or it is also known as the issue of those who commit major sins.
So this is the first issue which the ummah split and differed about.
And the Khawarij came out due to this issue.
So the Khawarij they gave the ruling that the one who commits a major sin has committed kufr and is disbelieved.
And then thereafter came the Morgia.
So they tried to refute the bid’ah, the innovation of the Khawarij by bringing about a new bid’ah.
So they claimed the Morgia saying that he is a believer with complete iman.
And the iman of the lowest of the people is the same level of iman as Abu Bakr and Umar.
And from them are those who even said that the iman of the lowest type of person is equal to the level of iman of the angel Jibril.
And the sunnah is between these two extremes.
And this issue of iman is a tremendous issue.
And due to that the imams gave great care to it.
So Imam Al-Bukhari himself in his book As-Sahih, he made as a chapter the book of iman.
And likewise Imam Muslim in his book As-Sahih,
Imam At-Tirmidhi also in his book As-Sahih,
and from the imams are those who authored individual books,
like Imam Abu Bakr ibn Abi Shaiba,
from those whom Al-Bukhari met and narrated from him.
So he has a book called Al-Iman.
And Shaykh Al-Albani did a checking of it and it is printed.
And Abu Ubaid Al-Qasim ibn Salaam likewise has a book called Al-Iman.
And Shaykh Al-Albani also did a checking of this book and it is published and available.
And likewise the book of iman by Imam Ahmad ibn Hanbal.
And many of them have been narrated by Abu Bakr al-Khalal in his book As-Sunnah.
And also the book of iman by the Imam ibn Manda.
And other than those books are many.
And from the most comprehensive of these books,
is the book called Kitab al-Iman, the book of iman by Shaykh al-Islam ibn Taymiyyah.
And it was printed many times.
And from those prints is also one that has been checked and reviewed by Shaykh Al-Albani.
So we see how the Imams have given great care to this issue.
So it is an issue which is a clear difference
between the Khawarij from one angle
and the Ahl al-Sunnah.
So the people of Sunnah they say
that the iman which Allah made obligatory upon the slaves
and Allah made from them those who will enter Jannah without any punishment
and without being brought to account.
This iman is statement and action.
And they meant by their statement when the imam spoke about it,
they meant by their statement that iman is a statement, a call.
That it is the statement of the heart and the statement of the tongue.
And the meaning of this call of the statement of the heart
is the affirmation of what has come from Allah and His messenger.
And their intent behind saying the statement of the tongue
is the statement of the shahada by saying la ilaha illa Allah Muhammad Rasulullah
and other than that from what is necessary from the tongue.
And when they said al-aml or actions,
then it means the actions of the heart and the actions of the limbs.
And some examples of the actions of the heart
are love of Allah, fearing Allah, and being hopeful for Allah.
And it is proceeded that these three are in the beginning of Surat al-Fatiha.
So I’ll ask you about them.
What is in it? What is in this verse?
So it had muhabba, which was love, and ar-rahman ar-rahim.
It has raja, it has hope.
You all are ustads.
These are the three pillars of worship.
So love of Allah, fear of Allah, and hope in Allah.
And reliance upon Allah.
And other than those from the actions of the hearts.
And they are the foundation for the actions of the limbs.
And as for the actions of the limbs,
then everything which Allah has made obligatory upon you.
Such as the prayers, and fasting, and making hajj.
And other than that from the actions and deeds.
And then I want to point out
that the actions of the heart and the actions of the limbs
are of two types.
The first part, or first type,
are the actions which is obligatory for you to do.
Like the examples that have come already.
And the second part, or the second type of these,
are those actions which it’s obligatory for you to leave.
Those matters which in the sharia it’s obligatory upon you to abandon and stay away from.
So staying away from arrogance.
And not having, or not being amazed with yourself.
And not being deceived with yourself.
Abandoning all of these is from your iman.
And regarding the limbs,
so for you to not perform zina.
And to not drink khamr.
And to not deal in usury or interest.
And for you to not lie.
Abandoning all of these matters.
And others like them.
All of this is from iman.
Just like performing salah,
and you’re fasting in Ramadan,
is from iman.
So due to that, Imam Al-Bukhari,
in his book, Kitab Al-Iman,
if we read the sub-headings or the sub-chapters within this book,
we find many examples. For example,
loving the messenger is from iman.
From iman is to love for your brother what you love for yourself.
That a sign of iman is loving the ansar.
That jihad or striving in the path of Allah is from iman.
Fasting in Ramadan while hoping for the reward is from iman.
That the distribution of the booty amongst the five is from iman.
The second issue that I want to point out.
The second issue, may Allah bless you all.
I’ve spoken so far about the iman that is wajib,
that’s necessary.
And as for the iman that is recommended,
then it is both statements and actions
which Allah had legislated for us
that is recommended and things which Allah loves.
But He did not make obligatory upon us.
So these are also from iman.
Such as praying at night in Ramadan.
And Imam Al-Bukhari, he made the sub-heading.
That to voluntarily pray at night is from iman.
And he mentioned the hadith of Abu Huraira from the Prophet.
Who ever stands in prayer at night in Ramadan
with iman and hoping for the reward,
then whatever has proceeded from sins will be forgiven.
And praying at night in Ramadan is from the recommended actions, which is love.
Likewise, praying in Laylatul Qadr.
So from those matters of iman are matters that are wajib, obligatory.
And likewise, the statements which are loved and recommended
they are from the iman which is recommended and beloved.
This is what both the book and the sunnah prove.
And the companions and the salaf have agreed upon this.
But the khawarij and those with them have opposed this.
So what is the angle that they differed in?
They said that iman is speech and action.
But they said,
whoever leaves off some iman
and commits what Allah had made haram from the major sins,
then due to that he becomes a disbeliever.
And he completely leaves iman.
And both his blood and wealth become permissible.
And that hereafter he would be everlasting in the hellfire.
And no one from the intercessors would be able to help him.
And he would not be affected or he would not be given mercy
by the most merciful of the merciful.
And we seek refuge in Allah from their filthy way and their filthy methodology.
And the mu’tazilah have agreed with the khawarij.
Those who stayed away from the lesson of Hassan al-Basri.
Even though they originally were from his students.
So that you may know that it’s not necessary
that just because someone was a student of a scholar of the sunnah,
that doesn’t mean that he’ll be upon the sunnah like his sheikh was.
So it’s not sufficient to know the state of a person
so it’s not sufficient to say that he is from the students of such and such.
Or he studied with so and so.
That doesn’t benefit him if he doesn’t follow the truth.
And if he opposed that which his sheikh was upon from the sunnah.
So the mu’tazilah they opposed Hassan al-Basri.
While the imams of the sunnah were refuting the khawarij.
So the mu’tazilah came and they came with the same statement as that of the khawarij.
Except that they innovated into it some more little adjustments.
So the khawarij say that somebody who commits a major sin
leaves Islam and goes to disbelief.
Yes, those who commit the major sins.
So the mu’tazilah say that in this life he leaves iman and goes into kufr.
But no, the mu’tazilah say he leaves iman but he does not enter kufr until his death.
And the khawarij said we will call him a kafir.
As for the mu’tazilah, and they said if somebody committed a major sin
we won’t call him a believer and we won’t call him a kafir.
Rather he is in a place between two places.
And this is the bid’ah that they have, the mu’tazilah, that’s different than all of the other sects.
So the khawarij said we hold his wealth and blood to be permissible.
But the mu’tazilah said we don’t hold his blood or wealth to be permissible.
And we’ll deal with him like how the Prophet ﷺ dealt with the hypocrites in his time.
And then if that person dies in that situation, in that state, without making tawbah,
and he still remains upon that sin up until his death, then upon his death in that state he is a kafir.
And he will remain in the hellfire forever.
And in this aspect then they agreed with the khawarij.
So is this made clear for you all?
That they agreed upon, meaning the khawarij and the mu’tazilah, agreed upon the ruling of the person who commits major sins in the hereafter.
And they agree upon that he left iman.
As for the people of sunnah, then they say, as long as he is a person of tohid,
then no matter what he does from the major sins by abandoning that which is obligatory upon him,
or doing haram things, then we do not remove him from iman completely.
Rather we say, that he is a believer that is deficient in his iman.
Or we say, he is a believer with the iman that he has, and he is likewise at the same time a sinner due to his major sin.
And if he dies consistently or still upon the major sins,
without making repentance or toba,
if he doesn’t consider or he doesn’t think about making toba,
and he still proceeds upon committing these major sins openly,
and he advertises his sins, no matter what those sins are, he keeps making them public.
So then if he dies, then he is under the will of Allah.
If Allah wills, he will forgive him completely from the beginning.
And if Allah wills, he will weigh him between his deeds.
So if his hasanat, if his good deeds are heavier, then he would enter jannah.
And if his evil deeds were heavier,
then Allah could either pardon him,
or allow an intercessor for him,
or enter him into the fire due to his sins.
And whoever enters the hellfire due to their sins from among the Muslims,
indeed he is not punished in it the same way as the kufar.
And he will not remain in it as the kufar remain in it.
So either he would be removed from the hellfire due to the intercession of the Prophet or another intercessor,
because the other prophets also intercede,
and the angels intercede,
and those who are shaheed will intercede,
and likewise the righteous Muslims will intercede.
So the righteous friends,
so those righteous friends will ask Allah to be able to intercede for their friends who are in the hellfire.
So they will say, oh our Lord,
there were people who used to be with us,
they would pray with us,
and do this and that.
So Allah will say to them,
go to them and take them out from the fire.
Whoever said la ilaha illa Allah,
and in his heart was even a tiny amount of iman.
So either he will exit the hellfire due to an intercession,
or he would exit the hellfire due to the mercy of Allah,
or he would exit the hellfire due to the end of his time limit,
because Allah is a just judge.
He never punishes anyone due to the sins of someone else.
And you will not be,
and a sinner or somebody would not be held to account due to the sins of someone else.
And Allah will never punish somebody more than what their sin was worth.
And Allah would never punish someone before the proof and clarification came to them.
Like as Allah said what means,
And we were not from those who punish except until after a messenger came.
This is the summarized belief of Ahlul Sunnah.
From the companions and the tabi’een,
related to the person who commits major sins,
no matter how many major sins he commits,
or how publicly he makes it,
or however many people he invites to commit the sin with him,
whether they are a ruler,
or somebody who is ruled,
or somebody who is rich,
or somebody who is poor,
whether they are a man or a woman.
And they would not be confused about this or go back and forth about it.
They would never be confused or doubtful about saying he is a Muslim.
Even if he had with him much innovation and misguidance.
Rather, he might even commit something from kufr, something from disbelief.
So he might make a statement of disbelief.
Or he might commit actions of disbelief.
So the people of Sunnah would judge upon him
that this statement is disbelief.
Or this action is disbelief.
But they would not declare that individual person to be a disbeliever.
And they would not remove him from Islam
except after the proofs have been established.
And the conditions of that have been fulfilled.
And that anything that would have prevented him from becoming a kafir have been established.
What are some of these things that would prevent somebody from becoming a disbeliever?
First example, ignorance.
Or a mistake.
If he said something that was disbelief, but he didn’t intend to say it that way.
Like in the two books of Sahih, Bukhari and Muslim, from the hadith of Anas.
That indeed Allah is more happy with the repentance of one of you.
Up until he mentioned a man who grabs the reins or the rope of his camel.
And he says, oh Allah, you are my slave and I am your Lord.
And the Prophet Sallallahu Alaihi Wasallam said that this man, he made the mistake due to how severely happy he was.
The third example of those matters that would prevent
which would prevent someone from being declared a disbeliever
is that if somebody misinterprets a text from the Shariah
that he became confused with.
And there are many proofs for this.
But indeed I’ll just suffice with mentioning these three now.
And there are other than them.
And I’ll give you an example from the lives of the Imams.
The first example is from Imam Ahmad Ibn Hanbal.
That in his time was the Jahmiyyah.
Those who were the followers of Jahm Ibn Safwan as-Samarqandi.
That he would negate all of the attributes of Allah.
And he believed and claimed that the Quran was created.
And this issue will come.
And their statements were terrible in the religion.
Even that some of the Imams said that the Jahmiyyah were not even from the 72 sects.
Them and the extreme Rawafid.
So those Jahmiyyah they affected the Khalifa at that time.
And they confused him.
So the Khalifa at that time took their statements.
And he punished and killed the people of Sunnah.
And the Imams or the scholars they were affected by those statements.
So what was the stance and position of Imam Ahmad at that time?
Did Imam Ahmad declare each and every one of them to be disbelievers from the Jahmiyyah?
So for example there was Ma’mun.
And then after him was Al-Mu’tasim.
And then Al-Wathik after him.
These three Khulafa.
Each one of them followed the other in punishing the people of Sunnah.
And in aiding the Jahmiyyah.
And the statements of the Jahmiyyah are major disbelief.
But because they had these doubts,
Imam Ahmad did not declare them as individuals to be disbelievers.
And he prohibited from rebelling against those rulers.
And he said that rebelling against them would be against the Sunnah and against the narrations.
And Ibn Taymiyyah used to debate with their scholars and would say to them,
If I spoke with your all statement,
then I would have become a disbeliever.
Because I know it.
But as for you all, then I consider you to be ignorant.
Even though they were scholars.
But due to the strength of their doubts,
they were ignorant about the truth regarding these issues.
And it was not that whoever was a Jahmi that they would make takfir of him specifically.
And during the time of Imam Ahmad,
then we did not find that people would commit shirk by worshipping the dead.
And they would not ask the people of the graves other than Allah.
This came about again after them.
So Imam Ibn Taymiyyah came about.
And then after some centuries,
Imam Muhammad Ibn Abu Wahab.
So both of them did not declare whoever did these actions of shirk to be disbelievers individually.
Rather they established the proofs clarifying that this was major shirk.
And that this what they are doing was specifically the shirk of the people of the Jahili.
What they were doing at the graves and the tombs.
Or how they would make dua to the prophets and the righteous.
As for the specific individuals who would do that,
then they did not declare those individuals to be disbelievers.
But rather they made excuses for them due to their ignorance.
And because they had doubts.
And from the most severe of them were the scholars of evil and misguidance.
Those who would order and say to their followers that this is not shirk.
They would say this is not shirk, this is just seeking help from the righteous.
So the Imams of Sunnah did not declare to be disbelievers except who the proofs were established.
Do you all understand these two examples?
So I’ll go back to our issue that we’re discussing.
That the people of Sunnah,
no matter how much somebody does from major sins,
whether he does it openly or hidden,
either if he does it alone by himself or if he invites other people to do the sin with him,
if he either has just major sins or if he has major sins and other innovations with it,
then the people of Sunnah do not remove this type of person from Iman.
And they don’t have any doubt or any instability or going back and forth in declaring he is a Muslim.
Because some people might come with a statement and say,
I don’t declare him to be a disbeliever.
So we say to him, say that he is Muslim.
This is the leader of a Muslim country.
So say he is Muslim.
So they’ll say, oh, but he has some Sufiya with him or he has some Bida’a with him.
Or he calls people to commit sins.
So we say to him, say he is Muslim.
The second issue,
Some people say,
I don’t declare he is a disbeliever.
But I don’t refute any of you who say that he is a disbeliever.
This door needs to be locked.
It shouldn’t be done in this way.
So you find some of them,
either that they say about certain callers of Hisbiyyah and Bida’a,
either he might speak about them that they are disbelievers.
Or he might say instead,
I don’t refute you all if you say he is a disbeliever.
Is this the way of Ahlul Sunnah? Is this their stance?
The answer is no.
Rather the people of Sunnah, they refute this type of way.
And some of them say,
This innovator and that one and this other one,
They’ll say, I don’t seek Allah’s mercy for them.
I don’t say Rahimahu Allah.
That’s okay. Maybe you don’t want to say Rahimahu Allah
due to your hatred of them
or to warn others against them.
But that which is dangerous,
is that he might say to me,
I don’t seek mercy for them
because I’m in doubt whether they are Muslim or not.
That’s against the way of the people of Sunnah in this matter.
And somebody else might say,
And I myself have heard somebody say this,
and I discussed this with them,
about some of the heads of the people of Bida’a
and the people of the Muslim Brotherhood from the heads of them.
So this person said about them that they have
matters of disbelief with them.
So he said, I’m not able to say that he’s Muslim.
So I asked, are you trying to say that he’s a disbeliever
and he has left Islam?
So he said, no, I don’t say that.
So what are you trying to say?
Are you agreeing with the statement of the Martezila
that he’s in a place between two places?
You either say he’s Muslim,
or he’s Kafir.
How can you melt and soften this issue?
The Salaf were very clear about it.
And their speech was completely clear about it.
And it completely cut off.
It did not accept any of this multi-coloredness.
So if somebody is a Muslim,
then we say he’s Muslim.
Nothing removes him from Islam except
surety like the clarity of the sun.
So be very careful and pay attention to this.
I ask your permission that I sit down now.
Very good.
Very good.
He wants more.
So we need to watch out for the spreading
of some of the methods of the Khawarij.
So we need to watch out from some of these ways
that have spread to some of the people
that ascribe to the Sunnah.
Ibn Taymiyyah said in his book
Al-Istiqama
and some of the people of
goodness and abstinence and worship
he has in him a small piece
of the way of the Khawarij in him.
Even if he opposes the Khawarij
in their other matters.
It’s necessary that you be upon the Sunnah
completely and that you be aware
of these false ways.
And likewise these specific points
that they have, these specific issues.
And due to mistakes in these issues
and the spread of these ways
and methods of the people of Takfir
that has spread to some of the people
of the Sunnah
and methods of the people of Takfir
that has spread to the teachers.
We find people that falsely claim
that the people of Sunnah have irja.
So they describe Sheikh Al-Albani
and other than them
of having irja.
And this is from the ways of the Khawarij.
And I asked our sheikh
Ibn Uthaymeen Rahimullah
and both the question and answer
are available and present on YouTube.
I asked him before about 23 years
about who describes the Sunnah scholars as having irja.
I asked him about those who accuse
the Imams of Sunnah of our time
of having irja, such as Sheikh Al-Albani
who I mentioned by name.
So he defended Imam Al-Albani
and he praised him
and he clarified his high status.
Then I said to him
some of these scholars or Imams
have said that the Khawarij
with their statement of Takfir
they describe the people of Sunnah as being morjia.
So are these people
those who accuse our scholars
of having irja
do they have a resemblance
and a bane from the Khawarij?
So he said, Sheikh Uthaymeen Rahimullah, yes.
Those who describe these scholars
who are just
on this clear middle path
those who describe them
and claim that they have irja
then they have resemblance
of the Khawarij.
So we should be careful of this.
And Sheikh Uthaymeen Rahimullah also said
in one of his speeches
about those who describe
those who say that
the one who abandons
the actions of the limbs
is under the mashi’a of Allah
under the will of Allah
and that if he dies upon Tawheed
that his end result will be in Jannah.
So he denied that
Sheikh Uthaymeen Rahimullah
and said
but some people
want to declare
the people to be kufar
so whoever doesn’t agree with him
he says about him
this kind of statement
so may Allah bless you all
we need to be careful.
We spoke about this side
those who go to extremes
those who go to extremes
regarding the ruling upon
someone who commits a major sin
and is this something
that has finished in the past
the answer is that
it is still very plentiful today
and indeed some of their issues
like we’ve mentioned
have even flowed into
some of those who ascribe to this
because they did not realize it.
And the other side
who oppose the Quran and the Sunnah
they are the Murgia
and it has been
widespreadly reported
that the Salaf
held them to be blame worthy
and declared them to be upon innovation
and they clarified the ugliness
of their statements
so the Salaf held them to be
or considered them to be
so the Murgia they considered
that the Muslim
that committed a major sin
is a believer with complete Iman
and his Iman was not deficient
but rather his Iman
was the same level
even that
it was that some of the Salaf
perhaps it was
if I’m not mistaken
from my memory
so he came across a woman
who was singing in the marketplace
so he said
may Allah make that statement ugly
he said
he said
so he said
that how ugly is the statement
of the Murgia that they say that
her Iman is the same level of Iman
as Abu Bakr and Omar
so indeed she is somebody
who would be deficient in Iman
because the
foundational principle which the Quran
and the Sunnah prove
and what the Sahaba were agreed upon
is that Iman increases
and decreases
and due to that
in his book
he said
in the beginning of it
and the statement
of the Prophet
Islam is established upon five
and it is
statement and action
and increases
and decreases
as Allah said
as Allah said what means
so that they may increase in Iman
along with their Iman
and as Allah said what means
and we increased them in guidance
and as Allah said what means
and Allah increases
those who have guidance with guidance
and as Allah said what means
and those who
were guided
then they were increased in guidance
and they were given
and as Allah said what means
and that Allah increases
those who have Iman with Iman
until the end of what Imam Al-Bukhari
mentioned from the verses
so this is an important foundation
that Iman increases and decreases
but the Khawarij
they don’t hold it to increase and decrease
rather they say if somebody commits a major sin
then their Iman completely leaves
and they declare
to be a disbeliever whoever has committed that major sin
likewise the Morgia agree with them
saying Iman does not increase and decrease
so no matter what somebody does from the major sins
they say his Iman is complete
and this is in complete opposition to the Quran
and the Sunnah
because indeed many Ahadith have come
that the Prophet Sallallahu Alaihi Wasallam
has negated
Iman
from certain people who commit
major sins
and the meaning behind that
is the complete Iman
like the statement of the Prophet Sallallahu Alaihi Wasallam
by Allah he doesn’t believe
by Allah he doesn’t believe
by Allah he doesn’t believe
so they asked who oh messenger of Allah
indeed
indeed he is at loss
so they said
whoever does not
protect or whoever his
Iman is not protected from his harms
so the Prophet Sallallahu Alaihi Wasallam
negated here Iman
and he swore by it
three times
he said this three times about whoever harms
their neighbor
so is the one who harms
their neighbor
is are they
kaffir or are they a Muslim who is
deficient in their Iman
Muslim who is deficient in Iman
and like him exactly is
the statement of Allah
in Surah An-Nisaq
that which means
indeed by Allah they do not believe
until they take you as a judge
in what they dispute about
between them
and then they don’t find
in themselves any difficulty
regarding what you have ordered
and judged
and they submit with a complete
submission
the type of Iman
that is negated in this verse
is the complete Iman
just like the Iman
which is negated
in the hadith we mentioned
about the neighbor
but as for the qawarij
and those who agree with them
in their statement
then the Iman
that they consider to be negated
is the foundation of Iman
so they declare the rulers
of the Muslims to be disbelievers
those who don’t judge by the
Shariah
and they judge by other laws
why do they do this?
so they claim
that it’s because Allah said
indeed by your Lord they do not believe
so Ibn Taymiyya
explained in his book
in the seventh volume
and I don’t remember which page
and the qawarij
have used this verse as a proof
for them to declare
to be a disbeliever
the rulers
the rulers who don’t rule
by what Allah revealed
and as for today
these innovated Islamic
political groups and parties
these political partisan
Islamic groups
we find in their books
and in the speech of their callers
we find them
declaring the rulers to be disbelievers
because they don’t rule by the
Shariah or they don’t utilize it
in their rulings
is just like what the qawarij did
and Ibn Taymiyya
mentioned in his book Iman
he mentioned
the same verse
he said
so the Iman or the type of Iman
that’s negated here
is the necessary complete Iman
the type of Iman
that somebody if they have it
would be from those who are promised
to enter Jannah
without a judgment
and without any punishment
so if somebody commits
that which opposes it
then he would not be from those
who are promised that promise
to enter Jannah
directly without any being taken to account
and without punishment
but rather his level would
go down
until he’s from those people
who are the people of waeed
those people who are threatened
with the hellfire
and what is the ruling of the people
who are threatened with the fire
from those people who are the people
of major sins
it has already come in what we’ve covered now
that they are under what?
they are under the will of Allah
the mighty and majestic
so I’ve given you examples
from the verse and the hadith
and I’ve conveyed to you
two separate statements
from Ibn Taymiyah
related to this verse
the first statement
from Ibn Taymiyah
clarified the ideology
of the Khawaraj regarding this verse
and the second statement
from Ibn Taymiyah
clarified the correct stance
of the people of Sunnah regarding this verse
so if you recited a verse
or you read a hadith
that you find in that hadith
or that verse that it says
one does not believe whoever does
such and such thing
then you benefit two things from it
the first benefit
that this person
has either
has either
abandoned doing something obligatory
or he has committed something prohibited
for example somebody that has harmed
their neighbour
so this person has done something haram
and somebody from the rulers
who might have left
ruling by something Allah revealed
then he has left something which is obligatory
so this is the first benefit
that which negates for them
faith
in these verses and the hadith
is either that you abandoned
something that’s obligatory
or committed something haram
the second benefit
is that this negates
that somebody’s iman is complete
so whoever commits
that thing which is mentioned
then his iman will go down
and this is not something which
removes him from Islam
and the only people that declare him
to be a disbeliever due to this
it would be the khawarij
so I hope that this has
this explanation has been comprehensive
and then we’ll go back now
to the speech of imam al-bukhari
in his book
so imam al-bukhari used as a proof
that the religion
is both speech and action
with this verse from
sura bayyina
and he has already used
this verse as a proof
and imam al-shafi’i
had already used this verse as a proof for this
when he said
when imam al-shafi’i said
that this verse from sura bayyina
is the most severe verse upon the
murgia
because allah mentioned in it both the prayer
and having sincerity
in religion for allah
and said after that
and that is the upright religion
so allah named all of these matters
to be the religion
and in the two books
of sahih muslim in bukhari
from the hadith of abu huraira
that the prophet said
that iman
is sixty odd parts
the highest part
is the statement
and the lowest part
is removing something
harmful from the path
and shyness
is a part of iman
and this hadith
in this hadith
includes an action of the heart
which is shyness
and it includes in it a statement
which is the saying
and it includes
an action of the limbs which is
so if removing something
harmful from the path
is from iman
then what about prayer
and fasting
and being good to your parents
no doubt all of these
are from iman
due to many proofs
the second issue
said
and the quran
is the speech of allah
it is not created
it has come before
many times
that we have pointed that out
and this is a tremendous issue
and the jahmiya
had innovated in it
so they negated all of allah’s attributes
and from them
is the attribute of allah’s speech
so they said
that allah does not speak
and he did not say anything
and he did not speak
so they completely negated
allah’s attribute of speech
and this is deviation
in allah’s names and attributes
but rather it is
a negation
and a throwing out
of all of the revelations
and the books
because if they negate
the attribute of allah’s speech
so from where did the
revelation and the message
come from
so when they negated
the attribute of speech from allah
and that is in opposition
to the quran and the sunnah
and in opposition to what
the sahaba agreed upon
and it even
is in even opposition
to what the correct intellect
would understand
indeed speech is
an attribute of completeness
and allah is the one
who has most right
to being able to speak
and allah the most high said
the mighty and majestic said
that which means
that allah spoke to musa
with a real speech
and allah said what means
and when he came
to our meeting place
his lord spoke to him
so it is three issues
we are talking about
the first is the
affirmation of allah’s names
and attributes
the second issue
is affirming
the attribute of speech
to allah the mighty and majestic
and that allah spoke
with sound
that musa heard
when allah called him
and that whomever
allah wills to hear his speech
and allah wills to hear it
and whoever is on the plains
of the resurrection
will hear it whether they are close or far away
allah will say
i am the owner
i am the owner
like as has come in sahih al bukhari
in his book kitab al tawheed
in sahih al bukhari
so this is related to
the attribute of speech
the third issue we are discussing
that from the speech of allah
the mighty and majestic
is the quran
that which is present with us
the beginning of it is surah fatiha
and the end of it is surah an-nas
that allah spoke with it
and jibreel heard it from him
and muhammad
heard it from jibreel
and the sahaba
heard it from the messenger
and they conveyed it to us
and they wrote it
and it is preserved by allah’s
preserving of it
like as allah said
as he said that we are the ones who sent down
the remembrance and indeed we are preservers
of it
so there is no deficiency in it
and there is no addition to it
or doubts about it
then he is not a muslim
so this is what the muslims
have agreed upon
before the jahmiyah
came about
and those who took their statements
began to say it
and before the martazilah began to take
the statements of the jahmiyah
and due to the way of the
martazilah and the jahmiyah
then great fitna came about
and trials and tests
came about
for imam ahmad
and other than him who was with him
and imam ahmad was beaten
and imprisoned
and many of the imams of the hadith
were killed
in trying to force them
to make these statements of kufr
trying to force them to claim
that the quran is created
so the imams of the sunnah agreed upon
so this is major disbelief
because it necessitates
that you reject what allah
and his messenger said
and because it involves rejecting
allah’s names and attributes
and indeed it is in rejecting
the revelation of allah
so indeed it is major disbelief
and they did not declare
that each individual that might have
said those statements to be a disbeliever
due to the ignorance and doubts
that were there
but as for the statement itself
then indeed it is kufr or disbelief
so this issue of saying
the quran is created came about
and the umma and the imams
were tested by it
rather they even declared
the people who said that the quran
is the speech of allah
they declared them to be disbelievers
isn’t this from being strange
in the religion
that the one who refrains
from saying something that is kufr
is declared to be a kaffir for that
and that those who stayed away
from bid’ah were the ones
who were being accused of being
upon bid’ah
so this is from the strangeness
of the religion
as the prophet said
in sahih muslim
that he narrated from abu hurairah
that the prophet said
that islam began as something strange
and it will return as something strange
just as it had started
and there are many different sects
the first ones
were the jahmiya
who were open and clear
about their beliefs
those who were in the time of ma’moon
and those after him from those khalifa
that we mentioned
so they used to say clearly and openly
that the quran is created
the second group
after the khalifa
called the mutawakil came
and he aided the sunnah
and he removed
imam ahmed from the prison
and ordered
that the correct
belief of the sunnah
should be read in the masajid
and that he declared
openly that this test
would not go on
that the people would not be forced
to say the quran is created
may allah have expansive mercy upon him
there still remain some people
upon that false corrupt belief
but they were fearful
from the government and from the imams of the sunnah
so they said
and this is the second sect
that we are mentioning after the jahmiya
we say, they would claim
that the quran is the speech of allah
but we don’t say
whether it is created or not created
so the imams did not
accept that statement from them
and this sect
was called the waqifa
those who stopped
because the proofs
are clear
the proofs are clear that the quran is not created
and the jahmiya were present
so it is not sufficient
and it does not benefit you
to say that the quran is the speech of allah
and then stop
because when you stop there
by saying only that the quran
is the speech of allah
then it could be understood or interpreted
one of two ways
the first way if you stop there
they might think that you are doubtful
about the matter
and if you doubt about it
then that would be disbelief
because the speech of allah
is not created
and there is no doubt about that whatsoever
the second issue
that
it could be from
sneakiness and trying to hide
what they are really upon
like the jahmiya began to start doing
so they would say that it is the speech of allah
and when they would be told
to say it is not created
then they would say no
it is the speech of allah
just as a masjid is the house of allah
so he intends by saying that
that it is created
so I will stop by mentioning
these two groups
because the third group has
extra detail with it
which is very specific
that some of those present
could have difficulty in understanding
or some of those who might be listening
so these two
that have come so far
then this is sufficient for us for now
and that we recognize and understand
that the quran which is in front of us today
is the speech of allah
and if any of the mushrikeen
seek to come near to you
or be with you
then bring him close to you
so that they may hear
the speech of allah
and then let him go back
to where he needs to go
what would the mushrikeen
hear from the prophet
he would hear the speech of allah
and it is the quran
because the prophet
used to call the mushrikeen
with the quran
he used to give them dawah
with the quran
but today some people
some people they want to invite
or give dawah to the sinners of the muslims
with anashid
or other types of
amusement
if it was that the mushrikeen
were given dawah with the quran
so what about a sinning muslim
his heart would be closer to
accepting the quran
so give him dawah with the verses
and the ahadeeth
the point that we want to make
in it is clear proofs
that the quran is the speech
of allah
because
that is what the people
would have heard from the mouth
of the prophet
so this is the second issue
and that which the imams
had agreed upon
so just further clarification
of that verse from sura toba
that if one of the mushrikeen
seeks to be close to you for safety
then keep him close
so he can be safe
and so that he may
hear the speech of allah
until you
allow him to reach back
to his place of safety
then imam al-bukhari
then imam al-bukhari
continued
and he mentioned one verse
related to this issue
from sura al-a’raf
verse 54
and in it the statement of allah
which means
indeed for him
is the creation and the order
glorified is allah
lord of all of creation
ibn uayyina
said
so allah clarified
that he helped the creation
from his order
meaning he differed between the two
and this is from the verses
which are proof
a proof of
affirming this
attribute of speech of allah
and that the quran
speech of allah
and you all read in the quran
allah said
your lord said
and when your lord said to the angels
there are many
verses about this and in the
ahadith
that allah mentions speech
and he spoke
and he said
and all of this affirms that allah
speaks
and in this verse that we mentioned
allah differed between
the creation and his order
so the quran is from the order
of allah and not from his creation
and his speech
is from his order
not his creation
like allah the mighty and majestic said
indeed his
order
if he wants something to happen
that he would say to it
be and it is
so this is from his order
and this is
from the beautiful ways that we can
benefit from the meanings of the quran
from the imam
is there any time left
left
one minute
okay
okay
okay
okay
okay
so we’ll take a small break
for anybody that wants to renew their wudu
for salat and then we’ll continue afterwards
okay
so we’ll take a small break
for salat adhur if anyone needs to renew their wudu
and then we can continue a little bit
after the prayer
okay
okay