Pemahaman - 2

Usul Fiqh iaitu dari segi bahasa, usul adalah bererti asas, sumber, kaedah, punca atau mahupun dalil dan manakala fiqh memahami sesuatu perkara. Usul Fiqh membawa makna akan asas pemahaman buat sesuatu tersebut, didalami melalui Al-Quran dan Sunnah dimana definisinya adalah ilmu-ilmu tentang kaedah-kaedah mengistinbat hukum-hukum syarak yang berkaitan dengan perbuatan mukallaf dari dalil-dalil tafsili. "At-tafshiliyyah" (bersifat terperinci), ilmu tentang hukum-hukum syari'at yang didapati dari dalil-dalilnya yang "ijmali", seperti contohnya perintah-perintah yang membawa kepada kewajipan atau larangan-larangan yang membawa kepada pengharaman dan seterusnya.

Sejarah perkembangan ilmu usul fiqh adalah melalui beberapa peringkat-peringkat sebagaimana peringkat pertama adalah zaman Nabi kemudian zaman para sahaba-sahabi, zaman para tabien dan seterusnya kepada zaman kemunculan ilmu usul fiqh itu sendiri.

Pada zaman Rasulullah s.a.w, hukum-hukum diambil dari wahyu dan diterangkan oleh Rasulullah s.a.w. Segala permasaalahan yang timbul akan dirujuk terus kepada Rasulullah s.a.w, dimana beliau akan menerangkan secara terus samaada berdasarkan ayat-ayat al-Quran yang diturunkan atau penjelasan -penjelasan dari beliau sendiri. Sedang mereka yang berada jauh dari Rasulullah dan tidak dapat merujuk terus kepada Rasulullah akan sesuatu permasaalahan, misalnya Muaz bin Jabal yang diutuskan ke Yaman, Rasulullah membenarkan Muaz bin Jabal berijtihad dalam perkara-perkara yang didalam al-Quran dan as-Sunnah tidak diketemui ketentuannya.

Setelah kewafatan Rasulullah s.a.w, sebarang permasalahan yang timbul, dirujuk kepada para Sahaba-sahabi, dimana mereka mampu mengistinbat hukum terus dari al-Quran dan as-Sunnah kerana penguasaan bahasa Arab yang baik, mempunyai pengetahuan mengenai sabab an-nuzul sesuatu ayat atau sabab wurud al-hadis dan mereka sendiri merupakan para Perawi-perawi Hadis yang diambil terus dari Rasulullah s.a.w. 

 

Mereka menetapkan hukum dengan merujuk kepada al-Quran dan as-Sunnah dan sekiranya mereka tidak menemui sebarang ketetapan hukum tentang sesuatu masalah, mereka akan berijtihad dengan menggunakan kaedah qias. Inilah cara yang dilakukan oleh para mujtahid dalam kalangan para Sahaba seperti Abu Bakar r.a, Umar bin al-Khattab r.a, Uthman bin Affan r.a, Ali bin Abu Talib r.a dan serta sahabi seperti Saidina Aishah r.anha. Sekiranya mereka mencapai kata sepakat dalam sesuatu hukum maka berlakulah ijma'.

Pada zaman Tabien pula, cara mengambil hukum tidak jauh berbeza dengan zaman para sahaba- sahabi kerana mereka adalah generasi yang jarak masa mereka adalah tidak jauh dengan kewafatan Rasulullah s.a.w. Yang membezakannya ialah sekiranya sesuatu hukum tidak terdapat dalam al-Quran, as-Sunnah dan al-Ijma', mereka akan merujuk kepada pandangan para sahaba-sahabi sebelum berijtihad. Diwaktu ini, penyusunan ilmu Usul al-Fiqh belum lagi muncul dan cara ini adalah sebagaimana yang digunakan oleh para mujtahid dalam kalangan tabi'in seperti Sa'id bin al-Musayyib, 'Urwah bin az-Zubair, al-Qadi Syarih dan Ibrahim an-Nakha'i.

Manakala zaman kemunculan Ilmu Usul Fiqh adalah pada kurun kedua Hijrah dimana keadaan umat Islam diwaktu tersebut menjadi semakin berubah seperti bertambahnya secara drastik bilangan umat Islam terutama dikalangan orang-orang Ajam atau orang yang bukan keturunan Arab. Atas permintaan-permintaan akan keperluaannya penjelasan secara detail akan sesuatu perkara tersebut, maka para-para ulama diwaktu itu mula menyusun kaedah-kaedah tertentu yang dinamakana ilmu Usul al-Fiqh untuk dijadikan landasan kepada ijtihad mereka. Ilmu Ushul al-Fiqh disusun sebagai satu ilmu yang tersendiri seperti didalam sebuah kitab berjudul ar-Risalah karangan al-Imam Muhammad bin Idris as-Syafie, yang membincangkan tentang al-Quran dan as-Sunnah dari segi kehujahan serta kedudukan kedua-duanya sebagai sumber penentuan hukum.

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Hajj of Elders

Story - 1 

Zun Noon Misri rah. says: “I was once performing tawaaf around the Ka’bah. Everybody’s eyes were fixed on the Ka’bah when suddenly a man approached the Ka’bah and prayed:
“O my Lord, I am Your poor servant who is astray from Your court and who has run away from Your door; I beg of You that thing which is nearest to You and I beg of You that I be allowed such worship of You which You love most: O Allah I beg of You through those saintly ones and Your Nabis that You grant me to drink the wine of Your love; O Lord remove from me the ignorance that prevents me from reaching knowledge (Ma’rifat) of You that I may eagerly reach unto You, and converse with You silently in my desire.”

Thereafter having said this prayer, he cried bitterly for a long while. He cried so much that his tears fell on the ground. Then suddenly he started laughing and went away. 

Zun Noon Misri rah. says: ” I followed him and thought within myself that this man must either be a perfect sufi or a madman. He went out of the mosque towards the outskirts of the town. He became aware of me and said: “What do you want? Why do you follow me; Please leave me alone.”
I said: “May Allah have mercy on you. What is your name?”
He replied: “Abdullah (servant of Allah).”
I asked: “What is your father’s name?”
He replied: “Abdullah (Servant of Allah)”
I asked: “Everyone is a servant of Allah. But what is your real name.”
He replied: “My father name me Sa’doon.”
I asked: “Are you then not he who is know as ‘Sa’doon, the mad one?”
He replied: “Yes, I am he.”
I asked: “Who are those saintly ones through whom you prayed to Allah?”
He replied: “They are the ones who walk towards Allah in a similar manner as he who walks that has made the attaining of Allah’s love their aim in life. And they have separated themselves from this world in the same manner as him whose heart has been snatched away.

Then he continued: O Zun Noon, I have heard you say that you would like to know the Asbaabe Ma’rifat.”
I replied: “Yes, for I want to benefit from your knowledge.”
 
Then he recited two couplets in Arabic:
The hearts or the Aarifeen are sunk in the remembrance of the Lord at all times;
And so does the heart become involved that near Him it makes it home.
And I have with such sincerity fallen love with Him;
That nothing can now remove from my heart the love I bear for Him. (Rowdh-23)

Story - 2

It is related that Hishaam bin Abdul Malik, before he became the Khalifa once performed tawaaf. Numerous times did he try to kiss the Hajarul Aswad, but because of the vast crowd he could not do so. Then Syaidina Zainul Aabideen rah. the son of Syaidina Husain r.a who was the son of Syaidina Ali r.a, came along to kiss the Black Stone and all at once everyone moved away so that he could do so in peace and comfort. 

Someone asked him: “Who is this person, (that is so honored)?” Hishaam knew who it was but would not say because of the ill feeling borne by Banu Umayya towards the family of Rasulullah s.a.w household. Thus he said: “I do not know.”
 

The famous Arabic poet Farazdaq who was present then stepped forward and said: “I know who he is.” Then he read the following poetic verse:
He is the son of the most virtuous of men,
This is he, who is God-fearing, holy and a leader,
This is he whose footsteps all Mecca knows,
Whom the Ka’bah knows, the Hill and the Haram.
This is he that when he moves to kiss the Hajar, indeed does the Hajar almost move to receive his hand.
Never said he Laa ( no) to anyone save in the Kalima,
Had it not been for that, never would he say it?
When noble Quraish sees his like they exclaim; this is the holder of true nobility.
When the saintly assemble, he is their imaam.
And when asked the best of them, to him they point.
This O Hishaam, is the son of Fatima if you know not.
Through his grand father was prophethood sealed.
And never be thy denial of him a fault with him,
Him who is known amongst Arab and Ajam.
In modesty does he cast down his eyes; and in awe of him do men look down before him.
And then they speak not save when he smiles.

It is said that when Hishaam heard this praise of Zainul Aabideen rah, he became so angered that he had Farazdaq imprisoned. Zainul Aabideen rah. was indeed a very saintly, noble person. So many are the incidents illustrating his noble qualities that it is difficult to mention them all. He used to perform one thousand nafl salaah daily. When he performed wudhu his face used to turn yellow. And when he stood ready for salaah his whole body started trembling. Someone asked the reason for that and he replied: “Do you not realize in whose presence I stand?”
 

Once while in sajdah, his house caught fire. He, however continued his salaah as if nothing happened. When he completed his salaah people had already extinguished the fire. Someone asked him about it and he said: “The fear of a much greater fire (jahannam) did not allow me to be distracted.”
 

It was a noble habit of his to disguise himself at night and go secretly to people’s houses to help them and many households only subsisted through charitable gifts, while they never knew where it came from and who this person was. It was only after his death that they knew who the generous giver was. Then it was discovered that one hundred households were maintained by him. For this reason Farazdaq did not exaggerate when he recited those lines. (Rowdh)
 

Imam Malik rah. says: “Of all the people that I have known among the Hashimi family, Zainul Aabideen rah. was the most virtuous.’

Saeed bin Mussayyib rah. says: “I have not seen anyone more righteous than him.”
 

In spite of all that, when he put on his ihraam for Haj, his face used to turn yellow out of fear, so much so, that he could not utter the Labbaik. Someone asked: “Why did you not recite the Talbiya?’
He replied: “I fear that when I say it, and answer of Laa Labbaik will be heard.”
People insisted that he recite the ward, because it is necessary to recite it, whereupon he obliged. As the words went forth from his lips, he fell down from his animal unconscious. And so it continued until the end of the Haj.

Imam Malik rah. relates: ‘When Zainul Aabideen rah. intended to recite Labbaik, he fell down from his camel unconscious and broke a bone.” (Tahzeeb)
 

Many words of wisdom are also quoted from him. It is reported that he said:
“Some people worship Allah out of fear. Some worship Him for His great reward. This is the Ibaadah of merchant. The Ibaadah of the free ones is the Ibaadah of those who are grateful.”

Baaqir rah., his son said: “My father, Zainul Aabideen rah, advised me not to associate with five types of people, not even to have them as fellow travelers on an journey. 

- Firstly the evil one who will sell and betray you in exchange for a morsel of food or even less. I asked him what is the meaning of even less and he said: “He will betray you in the hope that he will receive something and in the end receive nothing.”
- Secondly, the stingy one, who when you are in dire need will avoid you.
- Thirdly, the liar, who is like the sand of the desert, from afar it, appears to be water. Things, which are near, he will show to be far and those things, which are far, he will show as near.
- Fourthly, the foolish one who although intending to be of benefit causes harm. It is said, the cleaver enemy is better than a stupid friend.
- Fifthly, that person who cuts himself off from his family. Stay clear of him because thrice in the Qur’an have I found these people mentioned as cursed.” (Rowdh)

Pemahaman - 1

فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةٍ۬ مِّنۡہُمۡ طَآٮِٕفَةٌ۬ لِّيَتَفَقَّهُواْ فِى ٱلدِّينِ وَلِيُنذِرُواْ قَوۡمَهُمۡ إِذَا رَجَعُوٓاْ إِلَيۡہِمۡ لَعَلَّهُمۡ يَحۡذَرُونَ

Mengapa tidak pergi dari tiap-tiap golongan diantara mereka beberapa orang untuk memperdalami pengetahuan (Fiqh) mereka tentang agama dan untuk memberi peringatan kepada kaumnya apabila mereka telah kembali kepadanya, supaya mereka itu dapat menjaga dirinya. - (Surah Tawba: 122)

Usul Fiqh adalah suatu bidang ilmu dalam syariat Islam yang secara khusus membicarakan persoalan hukum-hakam dalam kehidupan seharian insan samada buat individu mahupun bermasyarakat. Dimana contohnya dari dalil-dalil yang jelas (tafshili) iaitu dari Al Quran, Sunnah, Ijma dan Qiyas; maka keluarnya hukum dalam bentuk wajib, sunat, harus (mubah), makruh dan mahupun haram dalam memahami segala perintah-perintah mahupun larangan-larangan Allah Taala melalui cara sebagaimana yang ditunjukkan oleh Rasulullah s.a.w.

Manakala definisi Fiqh (ﻓﻘﻪ) adalah mengetahui atau pemahaman yang mendalam buat sesuatu hal sebagaimana disabdakan oleh Rasulullah s.a.w yang lebih kurang terjemahannya:

“Barangsiapa dikehendaki oleh Allah akan diberikannya kebajikan dan keutamaan, niscaya diberikan kepadanya “ke-faqih-an” dalam urusan agama.” (Bukhari-Muslim).

Dalam pada itu, juga terdapat perkara-perkara yang diluar dari Al Quran dan Sunnah Nabi, namun diatas pengetahuan atau kefahaman yang mendalam bahawa ianya membawa kebaikan atau mashalat buat insan, disamping ianya selari atau tidak bercanggah dengan ushul fiqh, maka ianya dibenarkan sebagaimana sabda Rasulullah s.a.w yang lebih kurang terjemahannya:

"Antum a'lamu biumuuri dun-yaakum (Kamu lebih mengetahui tentang urusan-urusan duniamu)" (Muslim).

Dalam urusan duniawi, peperangan, siasat politik, muamalah dan sepertinya, didapati juga bahawa Rasulullah s.a.w sering bermusyawarah dengan para sahabat, dimana kekadang Rasulullah menerima usulan atau syor dari para sahaba dengan meninggalkan pendapatnya sendiri. Contohnya, seperti peristiwa perang Badar, Rasulullah memerintahkan pasukan Islam untuk mengambil posisi disuatu tempat, tetapi kemudian, salah seorang sahaba mengusulkan agar pasukan kaum Muslimin mengambil posisi didepan sumber mata air dan usulan ini diterima oleh Rasulullah s.a.w.

Sebegitu juga dengan peristiwa, beberapa penduduk Madinah melakukan usaha mengawinkan pokok-pokok kurma untuk memperoleh buah yang lebih banyak yang mana, pada mulanya, Rasulullah melarang perbuatan tersebut dan penduduk Madinah mentaati larangan Rasulullah tersebut. Namun setelah tahun itu, pokok-pokok kurma didapati tidak menghasilkan buah yang banyak, Rasulullah kemudiannya mengizinkan mereka melakukan tindakan mengawinkan pokok-pokok kurma tersebut.

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Aqida Tahawiyya (The Creed of Imam Tahawi)

Part - 4 / Part - 5 / Part - 6

By Mufti Abdur-Rahman ibn Yusuf

¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨

Aqidah al-Tahawiyya
 

by Imam Abu Ja'far al-Tahawi al-Hanafi (239-321 AH)
(translated by Iqbal Ahmad Azami)

Preface In the Name of Allah, the Merciful, the Compassionate  Imam Tahawi's al-'Aqidah, representative of the viewpoint of ahl al-Sunnah wa-al-Jama'a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which this is an edited English translation.   Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin `Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and fiqh (jurisprudence). He lived 239-321 A.H., an epoch when both the direct and indirect disciples of the four Imams: Imam Abu Hanifah, Imam Malik, Imam Shafi'i and Imam Ahmad bin Hanbal - were teaching and practicing. This period was the zenith of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. He began as a student of his maternal uncle, Isma'il bin Yahya Muzni, a leading disciple of Imam Shafi'i.  Instinctively, however, Imam Tahawi felt drawn to the corpus of Imam Abu Hanifah's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of Fiqh, drawing heavily on the writings of Imam Muhammad Ibn al-Hasan al-Shaybani and Imam Abu Yusuf, who had codified Hanafi fiqh. This led Imam Tahawi to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school.   Imam Tahawi stands out not only as a prominent follower of the Hanafi school but, in view or his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh Ma'ani al-Athar and Mushkil al-Athar, are encyclopaedic in scope and have long been regarded as indispensable for training students of fiqh.   Al-'Aqidah though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend.   There is consensus among the Companions, Successors and all the leading Islamic authorities such as Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Malik, Imam Shafi'i and Imam Ahmad ibn Hanbal on the doctrines enumerated in this work. For these doctrines shared by ahl al-sunnah wa-al-Jama'ah owe their origin to the Holy Quran and consistent and confirmed Ahadith - the undisputed primary sources of Islam.   Being a text on the Islamic doctrines, this work draws heavily on the arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunnah, are also taken from the Holy Qur'an and Sunnah.   As regards the sects mentioned in this work, a study of Islamic history up to the time of Imam Tahawi would be quite helpful. References to sects such as Mu'tazilah, Jahmiyyah, Qadriyah, and Jabriyah are found in the work. Moreover, it contains allusions to the unorthodox and deviant views of the Shi'ah, Khawarij and such mystics as had departed from the right path. There is an explicit reference in the work to the nonsensical controversy on khalq-al -Qu'ran in the times of Ma'mun and some other `Abbasid Caliphs.   While the permanent relevance of the statements of belief in al-'Aqidah is obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Such study helps one to better understand the Islamic doctrines and avoid the deviations of the past or the present.   May Allah grant us a true undersanding of faith and include us with those to whom Allah refers as `those who believe, fear Allah and do good deeds'; and `he who fears Allah, endures affliction, then Allah will not waste the reward of well-doers.'   Iqbal Ahmad A'zami    In the Name of Allah, the Merciful, the Compassionate   Praise be to Allah, Lord of all the Worlds.   The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said:   This is a presentation of the beliefs of ahl-al-Sunnah wa al-Jama'ah, according to the school of the jurists of this religion, Abu Hanifah an-Nu'man ibn Thabit al-Kufi, Abu Yusuf Ya'qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the Worlds. We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.   There is nothing like Him.   There is nothing that can overwhelm Him.   There is no god other than Him.   He is the Eternal without a beginning and enduring without end.   He will never perish or come to an end.   Nothing happens except what He wills.   No imagination can conceive of Him and no understanding can comprehend Him.   He is different from any created being.   He is living and never dies and is eternally active and never sleeps.   He creates without His being in need to do so and provides for His creation without any effort.   He causes death with no fear and restores to life without difficulty.   He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.   It was not only after the act of creation that He could be described as `the Creator' nor was it only by the act of origination that He could he described as `the Originator'.   He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.   In the same way that He is the `Bringer to life of the dead', after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of `Creator' before He has created them.   This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. `There is nothing like Him and He is the Hearer, the Seer'. (al-Shura 42:11)   He created creation with His knowledge.   He appointed destinies for those He created.   He allotted to them fixed life spans.   Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.   He ordered them to obey Him and forbade them to disobey Him.   Everything happens according to His decree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.   He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.   All of them are subject to His will between either His generosity or His justice.   He is exalted beyond having opposites or equals.   No one can ward off His decree or put back His command or overpower His affairs.   We believe in all of this and are certain that everything comes from Him.   And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen servant and selected Prophet and His Messenger with whom He is well pleased.   And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.   Every claim to prophethood after Him is falsehood and deceit.   He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.   The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:   `I will burn him in the Fire.' (al-Muddaththir 74:26)  When Allah threatens with the Fire those who say   `This is just human speech' (al-Muddaththir 74:25)  we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.   Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.   `The Seeing of Allah by the People of the Garden' is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it:   `Faces on that Day radiant, looking at their Lord'. (al-Qiyamah 75:22-3)  The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.   A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true Unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will be subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.   Belief of a man in the `seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. `This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's Glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.   He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.   Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him,   `and his heart was not mistaken about what it saw' (al-Najm 53:11). Allah blessed him and granted him peace in this world and the next.   Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.   Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.   The covenant `which Allah made with Adam and his offspring' is true.   Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increaser nor decreased.   The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is cased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.   The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book,   `He is not asked about what He does but they are asked'. (al-Anbiya' 21:23)  So anyone who asks: `Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.   This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.   We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on it. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.   It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's Oneness and Lordship. As Allah says in His Book:   `He created everything and decreed it in a detailed way'. (al-Furqan 25:2)  And He also says:   `Allah's command is always a decided decree'. (al-Ahzab 33:38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.   Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.   He is independent of the Throne and what is beneath it.   He encompasses everything and is above it, and what He has created is incapable of encompassing Him.   We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.   We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.   We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.   We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah.   We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured Of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.   We do not consider any of the people of our qiblah to he unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.   Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.   We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.   Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).   A person does not step out or belief except by disavowing what brought him into it.   Belief consists of affirmation by the tongue and acceptance by the heart.   And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.   Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.   All the believers are `friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.   Belief consists of belief in Allah. His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.   We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.   Those of the Ummah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says:   `And He forgives anything less than that (shirk) to whoever He wills' (al-Nisa' 4: 116);  and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.   We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.   We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.   We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.   We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and pardon from their wrongs.   We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.   We love the people of justice and trustworthiness, and hate the people of injustice and treachery.   When our knowledge about something is unclear, we say: `Allah knows best'.   We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.   Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.   We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.   We believe in the Angel of Death who is charged with taking the spirits of all the worlds.   We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.   The grave is either one of the meadows of the Garden or one of the pits of the Fire.   We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).   The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.   Good and evil have both been decreed for people.   The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shariah. Allah the Exalted says:   `Allah does not charge a person except according to his ability'. (al-Baqarah 2: 286) People's actions are created by Allah but earned by people.   Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: `There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.   Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. `He will not be asked about what He does but they will he asked.' (al-Anbiya' 21: 23)   There is benefit for dead people in the supplication and alms-giving of the living.   Allah responds to people's supplications and gives them what they ask for.   Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.   Allah is angered and can be pleased but not in the same way as any creature.   We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.   We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn alKhattab, may Allah be pleased with him; then to `Uthman, may Allah be pleased with him; and then to `Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.   We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would he. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talhah, Zubayr, Sa'd, Sa'id, `Abdur-Rahman ibn `Awf and Abu `Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.   Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.   The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.   We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.   We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.   We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of `Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.   We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.   We agree that holding together is the true and right path and that separation is deviation and torment.   There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:   `Surely religion in the sight of Allah is Islam'. (Al `Imran 3:19)  And He also says:   `I am pleased with Islam as a religion for you'. (al-Matidah 5:3)  Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Tatil (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).   This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.   We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu'tazilah, the Jahmiyyah the Jabriyah, the Qadriyah and others like them who go against the Sunnah and Jama'ah and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction.   We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

www.masud.co.uk

Imam Ahmad Hanbal rah.

Imam Ahmad

by Dr. G.F.Haddad

Ahmad ibn Muhammad ibn Hanbal, Abu `Abd Allah al-Dhuhli al-Shaybani al-Marwazi al-Baghdadi (d. 241). Al-Dhahabi says of him: "The true Shaykh of Islam and leader of the Muslims in his time, the hadith master and proof of the Religion. He took hadith from Hushaym, Ibrahim ibn Sa`d, Sufyan ibn `Uyayna, `Abbad ibn `Abbad, Yahya ibn Abi Za’ida, and their layer. From him narrated al-Bukhari [two hadiths in the Sahih], Muslim [22], Abu Dawud [254], Abu Zur`a, Mutayyan, `Abd Allah ibn Ahmad, Abu al-Qasim al-Baghawi, and a huge array of scholars. His father was a soldier (one of those who called to Islam) and he died young." Al-Dhahabi continues: `Abd Allah ibn Ahmad said: "I heard Abu Zur`a (al-Razi) say: ‘Your father had memorized a million hadiths, which I rehearsed with him according to topic.’"

Hanbal said: "I heard Abu `Abd Allah say: ‘I memorized everything which I heard from Hushaym when he was alive.’"

Ibrahim al-Harbi said: "I held Ahmad as one for whom Allah had gathered up the combined knowledge of the first and the last."

Harmala said: "I heard al-Shafi`i say: ‘I left Baghdad and did not leave behind me anyone more virtuous (afdal), more learned (a`lam), more knowledgeable (afqah) than Ahmad ibn Hanbal.’"

`Ali ibn al-Madini said: "Truly, Allah reinforced this Religion with Abu Bakr al-Siddiq the day of the Great Apostasy (al-Ridda), and He reinforced it with Ahmad ibn Hanbal the day of the Inquisition (al-Mihna)."

Abu `Ubayd said: "The Science at its peak is in the custody of four men, of whom Ahmad ibn Hanbal is the most knowledgeable."

Ibn Ma`in said, as related by `Abbas [al-Duri]: "They meant for me to be like Ahmad, but û by Allah! û I shall never in my life compare to him."

Muhammad ibn Hammad al-Taharani said: "I heard Abu Thawr say: ‘Ahmad is more learned û or knowledgeable û than al-Thawri.’"

Al-Dhahabi concludes: "Al-Bayhaqi wrote Abu `Abd Allah’s biography (sîra) in one volume, so did Ibn al-Jawzi, and also Shaykh al-Islam [`Abd Allah al-Harawi] al-Ansari in a brief volume. He passed on to Allah’s good pleasure on the day of Jum`a, the twelfth of Rabi` al-Awwal in the year 241, at the age of seventy-seven. I have two of his short-chained narrations (`awâlîh), and a licence (ijâza) for the entire Musnad." Al-Dhahabi’s chapter on Imam Ahmad in Siyar A`lam al-Nubala’ counts no less than 113 pages.

One of the misunderstandings prevalent among the "Salafis" who misrepresent Imam Ahmad’s school today is his position regarding kalam or dialectic theology. It is known that he was uncompromisingly opposed to kalâm as a method, even if used as a means to defend the truth, preferring to stick to the plain narration of textual proofs and abandoning all recourse to dialectical or rational ones. Ibn al-Jawzi relates his saying: "Do not sit with the people of kalam, even if they defend the Sunna." This attitude is at the root of his disavowal of al-Muhasibi. It also explains the disaffection of later Hanbalis towards Imam al-Ash`ari and his school, despite his subsequent standing as the Imam of Sunni Muslims par excellence. The reasons for this rift are now obsolete although the rift has amplified beyond all recognizable shape, as it is evident, in retrospect, that opposition to Ash`aris, for various reasons, came out of a major misunderstanding of their actual contributions within the Community, whether as individuals or as a whole.

There are several general reasons why the Hanbali-mutakallim rift should be considered artificial and obsolete. First, kalam in its original form was an innovation in Islam (bid`a) against which there was unanimous opposition among Ahl al-Sunna. The first to use kalam were true innovators opposed to the Sunna, and in the language of the early scholars kalam was synonymous with the doctrines of the Qadariyya, Murji’a, Jahmiyya, Jabriyya, Rawâfid, and Mu`tazila and their multifarious sub-sects. This is shown by the examples Ibn Qutayba gives of kalam and mutakallimun in his book Mukhtalif al-Hadith, none of which belongs to Ahl al-Sunna. Similarly the adherents of kalam brought up in the speech of al-Hasan al-Basri, Ibn al-Mubarak, Ibn Rahuyah, Imam al-Shafi`i and the rest of the pre-Hanbali scholars of hadith are the innovators of the above-mentioned sects, not those who later opposed them using the same methods of reasoning. The latter cannot be put in the same category. Therefore the early blames of kalam cannot be applied to them in the same breath with the innovators.

Second, there is difference of opinion among the Salaf on the possible use of kalam to defend the Sunna, notwithstanding Imam Ahmad’s position quoted above. One reason why they disallowed it is wara`: because of extreme scrupulousness against learning and practicing a discipline initiated by the enemies of the Sunna. Thus they considered kalam reprehensible but not forbidden, as is clear from their statements. For example, Ibn Abi Hatim narrated that al-Shafi`i said: "If I wanted to publish books refuting every single opponent [of the Sunna] I could easily do so, but kalam is not for me, and I dislike that anything of it be attributed to me." This shows that al-Shafi`i left the door open for others to enter a field which he abstained from entering out of strict Godwariness.

Third, kalam is a difficult, delicate science which demands a mind above the norm. The imams forbade it as a sadd al-dharî`a or pre-empting measure. They rightly foresaw that unless one possessed an adequate capacity to practice it, one was courting disaster. This was the case with Ahmad’s student Abu Talib, and other early Hanbalis who misinterpreted Ahmad’s doctrinal positions as Bukhari himself stated. Bukhari, Ahmad, and others of the Salaf thus experienced first hand that one who played with kalam could easily lapse into heresy, innovation, or disbelief. This was made abundantly clear in Imam Malik’s answer to the man who asked how Allah established Himself over the Throne: "The establishment is known, the ‘how’ is inconceivable, and to ask about it is an innovation!" Malik’s answer is the essence of kalâm at the same time as it warns against the misuse of kalam, as observed by the late Dr. Abu al-Wafa’ al-Taftazani.

Malik’s reasoning is echoed by al-Shafi`i’s advice to his student al-Muzani: "Take proofs from creation in order to know about the Creator, and do not burden yourself with the knowledge of what your mind did not reach." Similarly, Ibn Khuzayma and Ibn Abi Hatim admitted their technical ignorance of the science of kalâm, at the same time acknowledging its possible good use by qualified experts. As for Ibn Qutayba, he regretted his kalam days and preferred to steer completely clear of it.

In conclusion, any careful reader of Islamic intellectual history can see that if the Ash`ari scholars of kalam had not engaged and defeated the various theological and philosophical sects on their own terrain, the silence of Ahl al-Sunna might well have sealed their defeat at the hands of their opponents. This was indicated by Taj al-Din al-Subki who spoke of the obligatoriness of kalam in certain specific circumstances, as opposed to its superfluousness in other times. "The use of kalam in case of necessity is a legal obligation (wajib), and to keep silence about kalam in case other than necessity is a sunna."

The biographical notice on Imam Ahmad in the Reliance of the Traveller reads: "Out of piety, Imam Ahmad never gave a formal legal opinion (fatwa) while Shafi`i was in Iraq, and when he later formulated his school of jurisprudence, he mainly drew on explicit texts from the [Qur’an], hadith, and scholarly consensus, with relatively little expansion from analogical reasoning (qiyâs). He was probably the most learned in the sciences of hadith of the four great Imams of Sacred Law, and his students included many of the foremost scholars of hadith. Abu Dawud said of him: ‘Ahmad’s gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things.’ ... He never once missed praying in the night, and used to recite the entire [Qur’an] daily. He said, ‘I saw the Lord of Power in my sleep, and said, "O Lord, what is the best act through which those near to You draw nearer?" and He answered, "Through [reciting] (sic) My word, O Ahmad." I asked, "With understanding, or without?" and He answered, "With understanding and without."’. . . Ahmad was imprisoned and tortured for twenty-eight months under the Abbasid caliph al-Mu`tasim in an effort to force him to publicly espouse the [Mu`tazila] position that the Holy [Qur’an] was created, but the Imam bore up unflinchingly under the persecution and refused to renounce the belief of Ahl al-Sunna that the [Qur’an] is the uncreated word of Allah, after which Allah delivered and vindicated him. When Ahmad died in 241/855, he was accompanied to his resting place by a funeral procession of eight hundred thousand men and sixty thousand women, marking the departure of the last of the four great mujtahid Imams of Islam."

Ibn al-Jawzi narrates from Bilal al-Khawass that the latter met al-Khidr and asked him: "What do you say of al-Shafi`i?" He said: "One of the Pillar-Saints (Awtâd)." "Ahmad ibn Hanbal?" "He is a Siddîq."

Main sources: al-Dhahabi, Siyar A`lam al-Nubala’ 9:434-547 #1876 and Tadhkira al-Huffaz 2:431 #438.