The Ahadeeth of Tawheed
from the
Silsilah Ahadeeth
As-Saheehah
of
Shaykh Al-Albaani
Translated by
Abbas Abu Yahya
Chapters of Tawheed and the Shahahdtayn
Part 7
23- The Danger of Shirk
and ar-Riyaa (Showing off)
52- "Indeed
Allaah Azza wa Jal does not accept any action except that which is done
sincerely and intended by it the Face of Allaah."
There are many Ahaadeeth which we
find with this meaning, in the beginning of the book 'at-Targheeb' by Hafidh
al-Mundharee.
So, this hadeeth and other hadeeth
indicate that a believer's righteous actions are not accepted from him if he
does not intend by them the Face of Allaah Azza wa Jal.
Regarding this, Allaah Ta'ala
said:
If this is the situation of a
believer then what is the situation of a Kaffir with his Lord, if he is
not sincere in his actions for his Lord?
The answer is in the saying of Allaah
Tabaraka wa Ta'ala:
<<And We shall turn to whatever deeds they (the disbelievers)
did. And We shall make such deeds as scattered floating particles of dust >>
If we say for instance that some of
the Kuffar intend by their righteous actions the Face of Allaah, even though
they disbelieve. Then Allaah will not let that be lost for them, rather He
rewards them for it in this world.
Regarding this, there is a clear
authentic text on the authority of the Messenger of Allaah -
sallAllaahu alayhi wa sallam – which is:
53 – " Indeed Allaah does not
oppress a believer with regards to his good deeds. But He rewards him for it
(and in a narration: he is given a reward for this of provision in this world),
and he is also rewarded with those good deeds in the Hereafter.
As for the kaffir
than he is fed in this world for his good deeds which he did for Allaah, until
he departs to the Hereafter and he has no good deeds to be rewarded for."
This is the principle regarding this
issue: that a Kaffir is rewarded for his righteous legislated actions in
this world. So, his good deeds do not benefit him in the Hereafter, and his
punishment will not be lessened due to his good deeds. Let alone that he will not
be saved from His punishment.
Perhaps some people think that in the
Sunnah there is something which negates the previously mentioned principle with
the likes of the following hadeeth:
54- " On the authority of Sa'eed
al-Khudri that the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned his
uncle Abu Taalib in front of him, and said: 'Perhaps my intercession will
benefit him on the Day of Judgment, where he will be in the shallow part of the
fire, which will reach his ankles, by which his brain will boil."
Our answer to this is also from two
angles:
The first; that we do not find
anything in this hadeeth which contradicts the previously mentioned principle.
Since it does not contain in it, that the deeds of Abu Taalib are the reason
for his punishment to be lightened. Rather
it is the intercession of the Messenger -sallAllaahu alayhi wa sallam- which will benefit him and what supports this is the
following hadeeth:
55- "On the authority of
al-Abbas bin Abdul-Muttalib that he said: O Messenger of Allaah, does Abu
Taalib benefit from anything, since he used to defend you and get angry for
you?
He said: Yes, he will be in the
shallow part of the fire, if it was not for me (i.e. the Prophet's
intercession) he would be in the deepest part of the fire."
Hence, this hadeeth is a clear text
that the reason for the lessening of punishment is indeed the Prophet – alayhi
sallam– as is mentioned in the hadeeth before this one – and it is not
due to the deeds of Abu Taalib.
Therefore, no contradiction appears between
the hadeeth and between the previously mentioned principle. Finally, the issue of this hadeeth returns to
the point that this is specific for the Messenger -sallAllaahu alayhi wa sallam. A miracle which Allaah Tabaraka wa Ta'ala
had honored the Messenger -sallAllaahu alayhi wa sallam- with.
Whereby Allaah accepted the Prophet's intercession for his uncle, even
though he had died upon Shirk.
Whereas, the principle regarding the Mushriks
is like what Allaah Azza wa Jal said:
<< So no intercession of intercessors will be of any use to
them>>
However, Allaah Tabaraka wa Ta'ala
specifies/chooses with His excellence who He wills. And who is more deserving of this than the
Messenger of Allaah -sallAllaahu alayhi wa sallam- the leader of the Prophets? May the prayers
of Allaah be upon them all.
The Second: If we say for the sake of
the argument, that the reason for the lessening of the punishment of Abu Taalib
was that he helped the Prophet -sallAllaahu alayhi wa sallam- even though he did not believe in him. This is an exception to the rule, and it is
not permissible to use this hadeeth as a principle as is determined in the science
of the principles of Fiqh. As for
what we endorsed in the answer, then without doubt it is the first point
because of its clarity. And Allaah knows
best.
511- "There is hope that Allaah
will forgive every sin, except the one who died associating partners to Allaah,
or a believer who intentionally kills another believer."
This hadeeth apparently contradicts
the saying of Allaah Ta’ala:
<< Verily, Allaah forgives not that partners should be set up with
him in worship, but He forgives except that (anything else) to whom He pleases >>
This is because clearly, killing is
less than Shirk. So, why will Allaah not forgive it? Al-Manawee combined the meaning, following
others before him, by understanding the meaning of the hadeeth to be: if the
person made killing permissible, any other meaning would be an exaggeration and
a distortion of its meaning.
A better explanation than
Al-Manawee's is what as-Sindi said in his footnotes to an-Nisaae's book of
hadeeth : " It is as if the intent is: there is hope that every sin will
initially be forgiven, except killing a believer, since he will not be forgiven
without being punished first.
Disbelief will also not be forgiven
due to its foundation. If the
explanation is understood that there is no forgiveness for killing a believer. Then this implies that the killer holds it
permissible to kill, and then, there does not remain any comparison between
this and disbelief. (Which means: because making something permissible is
disbelief, and there is no difference between making killing permissible or
sins other than killing, since all of this is disbelief.)
Also, this hadeeth is understood to
be about the person who did not repent.
Since the one who repents is like the one who has no sin.
Perhaps, the killer and the one
killed enter into Paradise together. Like the disbeliever who kills a believer,
then he accepts Islaam and then he is killed (due to his sin of killing.)"
512-
"A neck will come out of the Fire on the Day of Judgment, it
will have two eyes with which it will see, two ears with which it will hear,
and a tongue with which it will speak.
It will say: certainly I have been appointed with three types of people;
with every proud, obstinate person, with everyone who supplicated to a deity
along with Allaah, and those who make pictures."
2764 – " Verily Allaah says:
I am the best Partner for you, so whoever associates anyone with Me then he is
for the one that he associated me with!
O you people! Make
your actions sincerely for Allaah. Truly
Allaah does not accept any action except if it was for Him Alone.
Do not say: this is
for Allaah and for kinship and there is no-thing for Allaah from it!
Do not say: this is
for Allaah and for your selves, and there is nothing for Allaah from it"
All Praise belongs to Allaah, may His peace and blessings be upon
our final Prophet Muhammad, his family, his Companions and all those who follow
his guidance.
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