a book on the fundamentals of Islaamic Creed acceptedc by all Madhabs scholars
Compiled by Imaam Abu Ja'far Ahmad Salamah al-Azadi At-Tahaawee[D.321H]
with explanation from Ibn Abi Al-'Izz Al-Adhru'i Al-Hanafee [D.792H]
The Creed of: Abu Haneefah an-Nu'maan bin Thaabit al-Koofee[D.150H]
& His Students: Aboo Yoosuf Ya'qoob bin Ibraaheem al-Himyari al-Ansaaree and Aboo 'Abdillaah Muhammad bin Hasan ash-Shaybaanee
translations from: Syed Iqbal Zaheer, Umm Talhah & The Noble Quran
 We say with regard to Tawheed (Oneness) of Allaah holding as our Creed and Belief - due to the guidance to correctness granted by Allaah:
"That Allaah is One, having no partner."
نقولُ - في توحيدِ اللّة مُعتقد ين بوْفيقِ اللّة : أنَّاللّة واحدٌ لا شرِيكََ لهُ
Explanation by Ibn Abi al-'Izz Al-Adhru'i Al-Hanafee
Abridged by 'Abdul Mun'im Saleh al-'Izzi
translated by Syed Iqbal Zaheer and The Noble Quran
One must know that the belief in Allaah's Oneness has always been the first message conveyed by the Messengers. It is the first signpost on the way to the Truth, and the first check -post at which a pilgrim to Allaah would be held. Allaah the Most High said:
"Indeed, We sent Nuh to his people and he said: "O my people! Worship Allaah! You have no other God but Him. Certainly, I fear for you the torment of a Great Day.'" (Al-A'raf, 59)
Prophet Hud alayhe wasalam had said: "O my people! Worship Allaah! You have no other God but Him. Will you not fear (Allaah)?.'" (Al-Araf, 65)
Those were also the words of Saleh and of Shuayb, on both be peace.
Allaah also said: "And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allaah (Alone), and keep away from all false things of worship. Then of them were some whome Allaah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth)." (Al-Nahl, 36)
Allaah also said: "And We did not send any Messenger before you (O Muhammad salallaho alayhe wasalam) but we revealed to him (saying): None has the right to be worshipped but I (Allaah) so worship Me (alone and none else). " (Al-Anbiya, 21:25)
The Prophet upon whom be peace, said: "I have been ordered to fight the people until they testify, "There is no god worthy of worship except for Allaah and Muhammad is His Messenger."
Therefore, it is right to say that the first obligation on a man is to testify that "There is no god worthy of worship except for Allaah."
Understandably then, the first thing which a man enters into Islam is Tawheed (belief in the Uniqueness of Allaah) and it is the last thing required of him before he leaves this world, as said the Prophet sallallaho alayhe wasalam "Whoevers last words were, 'There is no god except Allaah' - will enter Paradise." Simply stated it is the first and last obligation.
By the use of the term Tawhid above, we mean the first kind of Tawheed, i.e., the Tawhid of Divinity. For, Tawhid is of three kinds:
(i) Tawheed of Attributes: توحد في الصفات
(ii)Tawhid of Lordship: توحد الربوبية
This kind tells us that Allaah alone is the Creator of all things, and,
(iii) Tawhid of Divinity: توحيد الالهية
This kind tells us that it is Allaah's right that He alone be worshipped, without any associates.
As for the first one, those who denied Allaah His Attributes incorporated the rejection of Attributes in their version of Tawhid, such as Jahm ibn Safwan and his followers. This obviously is a major error. For, a being without Attributes cannot be imagined to have an existence. The mind pre-supposes the impossible and gives a free rein to imagination. This is the worst way of asserting that the universe is without an artificer.
The second, Tawhid of Lordship, is to testify that He is the Creator of all that exists. This Tawhid is of course an uncontested truth. Hence, no sect has, in our knowledge, denied this. It is implanted in the people's souls. In comparison, there is nothing esle of the existent in which people believe more passionately. As said the Messengers, as reported by Allaah: "What! Can there be a doubt about Allaah, the Creator of the heavens and the earth? ..." (Ibrahim, 14:10)
The most famous among those who denied the Creator pretending ignorance was Fir'awn. But in his heart he knew the truth of the matter. Musa, peace be upon him, said to him: "Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth. ..." (Al-Isra, 17:102)
And, Allaah said about him and his people: "And they belied them (those ayat) wrongfully and arrogantly, though their ownselves were convinced thereof. So see what was the end of the wrongdoers." (An-Naml, 27:14)
There is no sect in the world therefore which claims two creators of the world with equal power. This is invalidated by what is known as the inductive resistant formula. Or, in simpler words, an "impossibility." To explain: If the world had two creators, then, in case of the disagreement between them, such as one wishing to leave a thing stationary, while the other wishing to give it a motion, or one wishing to give it life, the other, death, then, either both achieve their objectives, or only one succeeds in doing: a third alternative being that none of them succeeds in achieving his objective. the first of this case is an impossibility., for it would mean bringing together two opposites. The third alternative is also an impossibility, for, in such a case both would have failed as creators. Therefore, we are left with the second alternative, viz., one of them succeeds in carrying out his wish, while the other fails. The one who succeeds then, is the creator. The one who fails cannot be a god. Many thinkers believe that this was the import when Allaah the Most High said:
"Had there been therein (in the heavens and the earth) gods besides Allaah, then verily, both would have been ruined. Glorified is Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!" (Al-Anbiyah, 21:22)
What lead those people to understand the verse that way is that they think that the Tawhid of Lordship in which they believe, is equivalent of the Tawhid of Divinity that the Quran described and to which all Messengers invited to. But that is not correct. Rather, the Tawhid of Lordship to which the Messengers invited and which all the revealed Books called for, is the Tawheed of Divinity that includes Tawhid of Lordship too, which can be defined as worship of none but Allaah alone who has no partners. (This distinction has to be made) because Arab pagans acknowledged Tawhid of Lordship and that the creator of the world was one (without believing in the Oneness of God who alone should be worshipped). Allaah the Most High told us about them: "If you were to ask them, 'Who created the heavens and the earth, they surely would reply, 'Allaah'. (Luqmaan, 25)
Say: "Whose is the earth and whosoever is in therein? If you know!"
They will say: "It is Allaah's !"
Say: "Will you not then remember?" (Al-Mu'minun, 23:84-85)
There are many examples of the above kind in the Quran.
The pagans then did not believe that the idols had a share in the creation of the world. Rather, they held views similar to the pagans of India, Turkey and other places. They believed that the idols represented pious people. They sought their intercession and attempted to reach Allaah through them. This was the reality behind the Shirk (association with Allaah) of the pagan Arabs, as said Allaah, speaking of the people of Nuh: "And they have said: 'You shall not leave your gods: nor shall you leave Wadd, nor Suwa, nor Yaghuth, nor Ya'uq nor Nasr' (these are the names of their idols). (Nuh, 71:23)
It is confirmed by reports in Sahih al-Bukhari as well as in the commentaries on the Quran that the names mentioned in the aboved verse belonged to pious people of that nation. When they died, the people squatted near their graves. Subsequently, they made images of them, Finally, with the passage of time, they began to worship them.
These people acknowledged that there is a Creator, and admitted that there are no two creators of the world. As for the deities, they took them as intercessors. As Allaah said: "Surely, the religion (i.e. the worship and the obedience) is for Alaah only. And those who take Auliya (protectors, helpers, lords, gods) besides Him (say): "We worship them only that they may bring us near to Allaah." Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever. (Az-Zumar, 23:3)
And He said,
18. And they worship besides Allaah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allaah." Say: "Do you inform Allaah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with him)! [Yunus, 10:18]
This demonstrates that the Tawheed that is required of is is Tawhid of Divinity which includes the Tawheed of Lordship. Allaah said,
30. "So set you (O Muhammad sallallaaho alayhe wasalam) your face towards the religion (of pure Islaamic Monotheism) Hanif (worship none but Allaah Alone). Allaah's Fitrah (i.e. Allaah's Islaamic Monotheism) whith which He has created mankind. No change let there be in Khalq-illaah (i.e. the religion of Allaah - Islaamic Monotheism): that is the straight religion, but most of men know not. [Ar-Rum 30:30]
Allaah also said,
31. (And remain always) turning in repentence to Him (only), and be afraid and be dutiful to Him; and perform As-Salaat (Iqaamat-as-Salaat) and be not of al-Mushrikuun (the polythiests, idolators, disbeleivers in the Oneness of Allaah). [Ar-Rum 30:31]
The Quran is full of verses stressing this kind of Tawhid and similitude that explain it. It confirms the Tawhid of Lordship, stressing that there is no creator except Allaah and that it demands that none be worshipped except Allaah. Thus, it uses the Tawhid of Lordship as an evidence for the Tawhid of Divinity. For, the people acknowledged the former but denied the latter. Allaah the Most High explained to them that 'if you acknowledge that there is no creator save Him, and that it is He who bestows upon the people what is of benefit to them, and removes what is of pain to them, in which acts He has no partners, then, why do you worship others besides Him, suggesting gods other than Him?' For instance, He said,
59. Say (O Muhammad salallaho alayhe wasalam): "Praise and thanks are to Allaah, and peace be on His slaves whome He has chosen (for His Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)?" (Of course, Allaah is Better). [An-Naml; 27:59]
60. Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)! [An-Naml; 27: 60]
It will be noticed in these passages that after every evidence that Allaah put forward. He said "Is there a god besides Allaah?" That is, what god besides Allaah does these things? This is an interrogative way of denial. When they acknowledged that none did those things save Allaah, then He sealed the argument against them. He wasn't asking them a question, which could be answered in either positive or negative. Rather, it was another way of making a statement to the effect that there is no god beisdes Allaah although the people associated deities with Allaah. Allaah said,
19. Say (O Muhammad sallallaho alayhe wasalam): "What thing is the most great in witness?" Say: "Allaah (the Most Great!) is Witness between me and you; this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach. Can you verily, bear witness that besides Allaah there are other aliha (gods)?" Say: "I bear no (such) witness!" Say: "But in truth He (Allaah) is the only one Ilah (god). And truly, I am innocent of what you join in worship with Him." [Al-An'am; 6:19]
Now, if Tawhid of Lordship is included in the concept of the Tawhid of Divinity that the Messengers brought, and which the Scriptures came down with, then it is not surprising that its proofs and evidences are plenty, just as the evidences in favor of Allaah being the Creator are plenty, or the evidences in favor of the Prophet's authenticity. Generally speaking, the more the people stand in need of a certain kind of knowledge, the more generously spread are its evidences. This is by the mercy of Allaah for His creations.
Accordingly, the Quran struck numerous similitude in favor of this concept. these similitude are rational measures helpful towards the understanding of religion. The Quran states the truth and then presents its evidence. What remains after guidance then, save eror?
As for the well known basic induction, the Quran did not present them because they are commonly known. The Quran employed them to its own purposes without building up proofs in their favor.
Now, since the people realize that Association in the Lordship of Allaah leads to an impossible situation of acknowledging two Creators of equal attributes, some of the pagans adopted the notion that a part of the universe was created by another creator, (while others created other parts of it). For instance, the Qadariyyah adopted the position that evil was created by other than Allaah. Or, as some of the philosophers claim with reference to the heavenly bodies. They declare things and events coming into existence, without Allaah having caused their existence. Thus, they attribute a part of Lordship to others. Most of the Arab pagans too believed in benefits or harms coming from their deities, without Allaah creating those benefits or harms.
In view of the wide prevalence of Association in Lordship among the people, the Quran refuted it. Allaah said:
91. No son (or offspring) did Allaah beget, nor is there any ilaah (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified is Allaah above all that they attribute to Him! [Al-Mu'minuun; 23:91]
One may look at this verse again. It is beautifully precise and to the point. It says that it is imperative that the true Lord should also possess the creative power in order to accord benefits to His creation and ward off harm from them. Now, had there been with Him another god, sharing in His kingdom, surely, such a second god would have his own creations. But, obviously, he would not be satisfied at being a mere partner. If he could, he would usurp all the power by employing force and drive out the other. If he didn't have power to do so, surely, he wold separate out along with all that he created. This is common observation on earth. When there happens to be more than one claimant to the throne, they separate out their territories, if one of them cannot overcome the other. In the same manner, one of the three things would have happend if there were several gods: either they would have separated out, each with his own kingdom, or some of them would have overcome others, or all of them would have been overpowered by one of them. Then the rest would live under his dominion, who would deal with them the way he deemed fit, leaving them unable to do anything about it. Indeed, the others then would be gods no more. They would be subdued slaves.
The existence of this world, under a single system, is one of the most effective and undeniable arguments that it has one creator, one God and one Lord. The creations have no Lord save Him and no Divinity besides Him. For, if it is impossible to have two Lords of equal power, so too it is impossible to have two Divinities worthy of worship.
Inevitably, the argument that leads us to a single Lord, also leads us to a single Divinity. The verse then agrees with the proof confirming what the human nature believes in concerning the existence of a Lord for this universe. It also points to the Tawhid of Divinity.
Something very close to this is stated in the following verse:
22. Had there been therein (in the heavens and the earth) alihah (gods) besides Allaah, then verily, both would have been ruined. Glorified is Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him! [Al-Anbiyaa; 21:22]
Some people have thought that this verse is speaking of the impossibility of two Lords. It is not. Rather, it is speaking of the impossibility of two deities. The word "Lord" was not used in it. Further, the verse, "they (i.e., the heavens and the earth) would have run into chaos" would have only been possible after creation. He didnt say "they would not have come into being."
Thus to emphasize, the concept of the Tawhid of Lordship is inclusive of the Tawhid of Divinity. But not the other way round. For, one who cannot create is inept and an inept cannot be a god. Allaah the Most High said:
191. Do they attribute as partners to Allaah those who created nothing but they themselves are created? [Al-A'raaf; 7:191]
Further, the Tawhid to which the Messengers invited and which was the main content of the revealed Books are of two kinds:
i) Tawhid of Acknowledgement and Knowledge, and
ii) Tawhid of Solicitation and Intent.
The first is to acknowledge the Being (and existence) of Allaah the most High along with all His Attributes, Acts and Names. In this He is unique. There is none like Him in all these characteristics - as Allaah Himself and as His Messengers informed us.
The second, the Tawhid of Solicitation and Intent, has been well defined by the following short chapter of the Quran:
1. Say: (O Muhammad sallallaho alayhe wasalam to these Mushrikuun and Kafiruun): "O Al-Kaafuruun (disbelievers in Allaah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Predestination)!
2. "I worship not that which you worship.
3. "Nor will you worship that which I worship.
4. "And I shall not worship that which you are worshipping. [Al-Kaafiruun; 109:1-4]
So also the words of Allaah the Most High:
64. Say (O Muhammad salallaaho alayhe wasalam) : "O people of the Scripture (Jews and Christians) : Come to a word that is just between us and you, that we worship none but Allaah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah. Then, if they turn away, say: "Bear witness that we are Muslims." [Al-Imran; 3: 64]
Most of the chapters of the Quraan, in fact, all of them, deal with both kinds of Tawheed. For, the Qur'aanic revelations contain either information about Allaah, His Attributes or His Names. This is the Tawhid of Knowledge and Information (recieved from Allaah by various Prophets); or invitation to worship none but Him who has no associates, and to abandon all else that are worshipped besides Him. This can be termed as the Tawhid of Intent and Demand. (That is, a demand that a man should conscientiously respond to in the positive terms: tr.). Or, thirdly, the Quran deals with obligations, prohibitions etc. This is the demand and perfection of Tawheed. Or, fourthly, the Quran gives forth information concerning the people of Tawhid as to what He did with them in this world, how He will honor them in the Hereafter: this is the reward for Tawhid. As for the information concerning the Associators as to what He did with them in this world, and how He will treat them in the Hereafter; it is the recompense for the one who abandoned Tawhid.
Allaah him self testified to this Tawhid, as did the angels and Messengers.
18. Allaah bears witness that La ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in Justice. La ilaaha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.
19. Truly, the religion with Allaah is Islaam. Those Who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayaat of Allaah, then surely, Allaah is swift in calling to Account. [Al-Imraan; 3:18-19]
This verse establishes the truth of Tawheed and rejects all misguided sects and groups. It comprises the best of testimonies possible, the greatest, the most just, the most truthful, from the Most honored of testifiers in view of the importance of the Witness as well as in view of the importances of the subject of the testimony.
As for the word "Shahida" of the text, the righteous scholars of the earliest generations (the Salaf) have understood it as 'a command, a judgement, a notification, a firm statement,' as well as, 'information,' All these meanings can be integrated, for, bearing testimony amounts to making a statement, issuing a command, pronouncing a judgement, etc. The testimony, then, has four levels:
First: the knowledge of a thing and belief in what is being testified as true and its substantiation.
Second: speaking out the testimony, even if no one else has any knowledge of it. One might even speak out to himself, or write it down.
Third: inform others about what he bore witness to and explain it to them.
Fourth: follow its concomitance and enjoin it upon others.
Allaah's testimony of Tawhid then carries these four connotations: His knowledge, His pronouncement, His informing His creations and, finally, His instruction or command to His creations to accept it.
The objective of this testimony at the four levels, was to rule the affairs by it and to impose it. For Allaah to bear testimony to it was the testimony of One Who judged by it, commanded it and declared it incumbent upon His creations. He said:
23. And your Lord has decreed that you worship none but Him. [Al-Israa; 17:23]
He also said:
51. And Allaah said (O Mankind!): "Take not ilaahain (two gods in worship). Verily, He (Allaah) is (the) only One Ilaah (God). Then, fear Me (Allaah) much (and me alone). [An-Nahl; 16: 51]
To repeat, when Allaah the Most High bore the testimony to the effect that there is no God save He, then it was to announce, command, teach and order that apart from Him there is no other god, that the god-ship of anyone save Him is null and void, therefore, none deserves worship except Him, exactly as Divinity is not for anyone save Him. This demands that He alone be taken as God and none else be taken as god besides him. This is what a man will understand when he hears these words of confirmation and rejection.
The command contained in Allaah's testimony demands acceptance and acknowledgement (by His slaves). Had it been a testimony in the ordinary sense, the people could not have recieved its knowledge, could not have profited from it and the argument against them would not have been sealed. Rather, the testimony was meant for information of the people, in order that they be clear about what He testified to. Otherwise, the situation would have been similar to someone bearing witness to a thing but keeping the information to himself, without spelling it out. Obviously, no one would benefit from it, nor would it be used as an argument against anyone.
Now, since the people would not have profited from the information, had it not been passed on to them, Allaah the Most High brought home to man this information through three of his faculties: hearing, sight and intellect.
As for the faculty of hearing, man hears the revelations speaking of His Perfect Attributes, His Oneness, etc. Allaah said:
138. This (the Qur'aan) is a plain statement for mankind, a guidance and instruction to those who are al-Muttaquun (the pious). [Al-Imran; 3: 138]
Allaah also said:
92. And obey Allaah and the Messenger (Muhammad salallaaho alayhe wasalam), and beware (of even coming near to drinking or gambling or Al-Ansaab, or Al-Azlam) and fear Allaah. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way. [Al-Ma'idah; 5:92]
He also said:
44. With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad salallaho alayhe wasalam) the Dhikr [reminder and the advice (i.e. the Qur'an)], that you may explain clearly to men what is sent down to them, and that they may give thought. [An-Nahl; 16: 44]
The Sunnah too explains and corroborates what the Qur'an stated. Allaah the Most High did not leave us in need of the opinion of this or that individual in matters of the principles of religion. Hence you will find those who opposed the Qur'aan and Sunnah, always in confusion and disarray Although Allaah said:
...This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion. ... [Al-Ma'idah; 5: 3]
As for the signs of Allaah in His creations, one's perception of them, and a little contemplation over them, leads to the same conclusions as presented in the Quraanic verses. The intellect integrates them all, (what is heard and what is seen), and testifies the veracity of what is recieved through the Prophets. Thus, the testimony of hearing, sight and reason agree with each other.
Hence, out of justice, mercy, wisdom, love, and for the reason of leaving no room for rejection, Allaah did not send a Prophet, but sent along with him a sign that bore witness to the veracity of what he had brought. Allaah said:
25. Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allaah may test who it is that will help Him (His religion) and His Messengers in the unseen. Verily, Allaah is All-Strong, All-Mighty. [Al-Hadeed; 57: 25]
Allaah also said:
25. And if they belie you, those before them also belied. Their Messengers came to them with clear signs, and with the Scriptures, and the book giving light. [Fatir; 35:25]
Accordingly, one of the Names of Allaah the Most High is "Al-Mumin." According to one of the two interpretations it means: one who testifies the truth of that which the truthful spoke - based on the testimony in favor of their truthfulness. It is incumbent upon Him that He should show the people signs in the physical world as well as within their own selves confirming what they receieved through revelation. Allaah said:
53. We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Quran) is the truth. .....
[Fussilat; 41: 53]
The above verse is preceded by:
52. Say: "Tell me, if it (the Quran) is from Allaah, and you disbelieve in it? Who is more astray than one who is in opposition far away (from Allaah's Right Path and His obedience). [Fussilat; 41:52]
Then Allaah added,
53.....Is it not sufficient in regard to your Lord that He is a Witness over all things? [Fussilat; 41:53]
Thus, Allaah testified to the effect that what the Prophet had brought was true and promised His slaves that He shall show them signs in His creation that would prove it true. Thereafter, He mentioned what outweighs all else: it is the fact of He being witness over all things. Thus, one of His names is "Shahid": One from whose Sight nothing is concealed. Rather, He knows all things, is Observant of them, knowing them in all their details. This is the proof by His Names and Attributes. The first evidence is His own words. As for the evidence with the help of signs in the physical world and those within one's self, it is the evidence, which has its basis in His Actions and creations.
 Nothing Resembles Him.
وَلا شَئِ مشله
to be continued inshallaah...
by Imaam Abu Ja'far Ahmad Salamah al-Az At-Tahaawee [D.321H]
with explanation from Ibn Abi Al-'Izz Al-Adhru'i [D.792H]
The Creed of: Abu Haneefah an-Nu'maan bin Thaabit al-Koofee [D.150H]
His Students: Aboo Yoosuf Ya'qoob bin Ibraaheem al-Himyari al-Ansaaree and Aboo 'Abdillaah Muhammad bin Hasan ash-Shaybaanee
translations from: Syed Iqbal Zaheer, Umm Talhah & The Noble Quran
And whoever contradicts and opposes the Messenger (Muhammad, Peace Be Upon Him) after the right path has been shown clearly to him, and follows other than the believers' ways. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (Surah An-Nisaa 4:115)
A man came to Imaam Maalik Ibn Anas (radiyallaahu 'anhu) and said: From where should I put on the ihraam? So he said: From the place where the Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) stopped and put on ihraam. So the man said: So what if I put on ihraam from farther than that? So Maalik said: I do not advise that. So he said: What do you dislike about that? He said: I dislike the Fitnah upon you. He said: And what is the Fitnah in increasing the good?! So he said: Verily Allaah the Exalted says, "So let those who oppose his (Sallallaahu Alayhi Wa Sallam) command beware that a Fitnah may strike them, or a painful punishment." And which Fitnah is greater than you specifying an action with virtue which was not specified by the Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam)? [Related Abu Shaamah in his book Baa'ith 'alaa Inkaarul Bid'ah Wal Hawaadith (p. 14). Quoted by Abee Bakr Al Khallaal.]
Latest from Hussain
- 20.Ahâdîth on gratitude [Patience and gratitude-Imaam Ibn Qayyim al jawziyyah]
- 19.Gratitude in the Qur’ân [Patience and gratitude-Imaam Ibn Qayyim al jawziyyah]
- 18.Patience and loving Allâh [Patience and gratitude-Imaam Ibn Qayyim al jawziyyah
- 17.Patience is half of Îmân [Patience and gratitude-Imaam Ibn Qayyim al jawziyyah]
- 16. Patience at the time of bereavement [Patience and gratitude-Imaam Ibn Qayyim al jawziyyah]