Salafi Research Institute SRI
بسم الله الرحمن الرحيم
السنة عندنا أن يؤمن الرجل بالقدر خيره وشره حلوه ومره، وأن يعلم أن ما أصابه لم يكن ليخطئه وأن ما أخطأه لم يكن ليصيبه، وأن ذلك كله قضاء من الله عز وجل، وأن الإيمان قول وعمل، يزيد وينقص، لا ينفع قول إلا بعمل، ولا عمل وقول إلا بنية، ولا قول وعمل بنية إلا بسنة، والترحم على أصحاب محمد صلى الله عليه وسلم كلهم فإن الله عز وجل قال: {وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ} فلم نؤمر إلا بالاستغفار لهم، فمن سبهم أو تنقصهم أو أحدا منهم، فليس على السنة، وليس له في الفيء حق، أخبرنا بذلك غير واحد عن مالك بن أنس أنه قال: قسم الله تعالى الفيء فقال: {لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ ديارهم} ثم قال: {وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا} الآية فمن لم يقل هذا لهم فليس ممن جعل له الفيء، والقرآن كلام الله، سمعت سفيان يقول: القرآن كلام الله، ومن قال: مخلوق فهو مبتدع لم نسمع أحدا يقول هذا، وسمعت سفيان يقول: الإيمان قول وعمل ويزيد وينقص، فقال له أخوه إبراهيم بن عيينة: يا أبا محمد لا تقل ينقص، فغضب، وقال: اسكت يا صبي بلى، حتى لا يبقى منه شيء. والإقرار بالرؤية بعد الموت، وما نطق به القرآن والحديث مثل {وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ}، ومثل {وَالسَّماوَاتُ مطوياتٌ بيمينه} وما أشبه هذا من القرآن والحديث، لا يزيد فيه ولا يفسره، يقف على ما وقف عليه القرآن والسنة، ونقول: {الرَّحْمَنُ على الْعَرْشِ استوى} ومن زعم غير هذا فهو معطل جهمي، وأن لا يقول كما قالت الخوارج: من أصاب كبيرة فقد كفر، ولا نكفر بشيء من الذنوب، إنما الكفر في ترك الخمس التي قال رسول الله صلى الله عليه وسلم: “بني الإسلام على خمس، شهادة أن لا إله إلا الله، وأن محمدا رسول الله وإقام الصلاة، وإيتاء الزكاة، وصوم رمضان، وحج البيت”، فأما ثلاث منها فلا يناظر تاركها، من لم يتشهد، ولم يصل، ولم يصم، لأنه لا يؤخر من هذا شيء عن وقته، ولا يجزيء من قضاه بعد تفريطه فيه عامدا عن وقته، وأما الزكاة فمتى ما أداها أجزأت عنه، وكان آثما في الحبس، وأما الحج فمن وجب عليه، ووجد السبيل إليه وجب عليه، ولا يجب عليه في عامه ذلك حتى لا يكون له منه بد، متى أداه كان مؤديا ولم يكن آثما في تأخيره إذا أداه، كما كان آثما في الزكاة لأن الزكاة حق لمسلمين مساكين، حبسه عليهم فكان آثما حتى وصل إليهم، وأما الحج فكان في ما بينه وبين ربه إذا أداه فقد أدى، وإن هو مات وهو واجد مستطيع ولم يحج سأل الرجعة إلى الدنيا أن يحج، ويجب لأهله أن يحجوا عنه، ونرجو أن يكون ذلك مؤديا عنه كما لو كان عليه دين فقضي عنه بعد موته [آخر كتاب المسند]
The Sunnah (belief) with us is that a man believes in
- al-Qadar (the Divine Decree): its good and its bad, its sweet and its bitter; and to know that what afflicted him was never going to miss him, and that what missed him was never going to afflict him. And that all of that is a decree (Qaḍāʾ) from Allāh, ‘Azza wa Jall
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And that Īmān is speech and action, it increases and decreases. And speech is not beneficial except with action, and neither action nor speech except with intention, and neither speech, action, nor intention except in accordance with the Sunnah.
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And asking for mercy for all of the Companions of Muḥammad ﷺ, for indeed Allāh, ‘Azza wa Jall said: {And those who came after them, saying, “Our Rabb, forgive us and our brothers who preceded us in Iman”} [Al-Ḥashr: 10]. So we were not commanded except to seek forgiveness for them. Therefore, whoever curses them or disparages them, or any one of them, then he is not upon the Sunnah, and he has no right in the fayʾ (spoils acquired without fighting).
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More than one person informed us of that from Mālik ibn Anas, that he said: Allāh the Exalted divided the fayʾ, and He said: {for the poor Emigrants (al-Muhājirīn) who were expelled from their homes} [Al-Ḥashr: 8]. Then He said: {And those who came after them, saying, “Our Rabb, forgive us and our brothers…} the verse [Al-Ḥashr: 10]. So whoever does not say this for them is not among those for whom the fayʾ was designated.
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And the Qurʾān is the Speech of Allāh. I heard Sufyān (bin ‘Uyaynah) say: “The Qurʾān is the Speech of Allāh, and whoever says ‘created’, then he is an innovator; we have not heard anyone say this.”
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And I heard Sufyān say: “Īmān is speech and action; it increases and decreases.” His brother, Ibrāhīm ibn ʿUyaynah, then said to him: “O Abā Muḥammad, do not say it decreases.” He became angry and said: “Be quiet, O boy! Yes, indeed (it decreases), until nothing of it remains.”
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And the affirmation of the Ruʾyah (seeing of Allāh) after death and what the Qurʾān and the Ḥadīth have articulated, such as: {And the Jews say, “The hand of Allāh is chained.” Chained are their hands…} [Al-Māʾidah: 64], and such as: {…and the heavens will be rolled up in His Right Hand…} [Al-Zumar: 67] and what is similar to this from the Qurʾān and the Ḥadīth, we do not add to it, nor do we interpret it (beyond its apparent meaning). We stop where the Qurʾān and the Sunnah have stopped. And we say: {al-Raḥmān rose over (Istawā) the Throne} [Ṭāhā: 5]. And whoever claims other than this, then he is a Muʿaṭṭil Jahmī (a denier of attributes)
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And not to say as the Khawārij have said: “Whoever commits a major sin has committed kufr (disbelief).” And we do not declare anyone a disbeliever for any of the sins. Kufr is only in the abandonment of the five about which Allāh’s Messenger ﷺ said: “Islām is built upon five: the testimony that there is no deity worthy of worship except Allāh and that Muḥammad is the Messenger of Allāh, establishing the prayer, giving the Zakāh, fasting Ramaḍān, and performing Ḥajj to the House”
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As for three of them, there is no debate concerning the one who abandons them: whoever does not testify, does not pray, and does not fast. This is because none of these can be delayed past their prescribed time, and making them up is not accepted after having deliberately neglected them beyond their time.
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And as for the Zakāh, whenever he pays it, it is accepted from him, though he was sinful for withholding it.
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And as for the Ḥajj, for whomever it is obligatory upon and who finds the means to it, it is (thereby) obligatory upon him. And it is not obligatory upon him (thereafter) in that same year such that he has no alternative but to do so. Whenever he performs it, he has fulfilled the obligation, and he was not sinful for delaying it, provided he performs it unlike the Zakāh, in which he would be sinful, because the Zakāh is a right of poor Muslims that he withheld from them, so he was sinful until it reached them. And as for the Ḥajj, it is a matter between him and his Rabb; if he performs it, he has indeed fulfilled (the obligation). And if he dies while having the means and ability and has not performed Ḥajj, he will ask for a return to the world to perform Ḥajj. And it is obligatory upon his family to perform Ḥajj on his behalf, and we hope that this would be a fulfillment on his behalf, just as if he had a debt and it was paid off for him after his death. [End of the Musnad]
