The Statements of Abdullah Ibn Al-Mubaarak regarding people who seek after Concessions – Sharh as-Sunnah | Dawud Burbank [Audio|En]


Sharh as-Sunnah : Lesson 81 : Points 143
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Abdullah Ibn Al-Mubaarak (rahimahullaahu ta’ala) said: Do not take anything from the people of Koofah with respect to the views of the Raafidah nor anything from the people of Sham with respect to the sword, nor anything from the people of Al-Basra with respect to pre-decree (Al-Qadar), nor anything from the people of Khurasaan with respect to Irjaa, nor anything from the people of Makkah with respect to money changing (currency exchange), nor from the people of Al-Madeenah with respect to singing, do not take anything from them with respect to these.

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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The Spread of and Call to Irja’ Creed (Al-Murji’ah) – The Permanent Committee

Fatwa no. 21436

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To continue,

The Permanent Committee for Scholarly Research and Ifta’ had read the letter received by his Eminence, the Grand Mufty (Islamic scholar qualified to issue legal opinions) from a number of inquirers whose names are registered at the Secretariat General of the Council of Senior Scholars nos.(5411) ,(1026), (1016),(1395), (1650), (1893), (2106) dated 7/11/1420, 7/2/1421, 7/2/1421, 3/8/1421, 17/3/1421, 25/3/1421, 7/4/1421 A.H., successively.

The inquirers asked many questions to the following effect: Lately, the idea of Irja‘ (a deviant conviction claiming that Faith is restricted to belief not deeds) has dreadfully spread. Many writers have been propagating it, depending on some incomplete quotations from the Shaykh of Islam Ibn Taymiyyah’s writings, something which leads many people to confusion with respect to the definition of Iman (faith). They try to exclude the element of deeds from the definition of Iman. They claim that anyone who abandons all deeds will still be saved (from Hellfire). This definitely facilitates the committing of sins, acts of Shirk (associating others with Allah in His Divinity or worship) and Riddah (apostasy) for people attain Iman in light of this conviction, even if they do not abide by religious obligations, avoid prohibitions, or act in accordance with Shari`ah (Islamic law). There is no doubt that this conviction has a severe effect on Islamic societies, issues of `Aqidah (creed) and worship. Therefore, I hope Your Eminence will reveal the reality of this conviction and its bad effects, and the truth that is based on the Qur’an and Sunnah (whatever is reported from the Prophet). I hope you will also verify the writings reported from Shaykh-ul-Islam so that all Muslims can be sure about and have knowledge of their religion.

A: After the Committee studied the inquiry, it answered as follows:

The mentioned sayings are attributed to Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds) who exclude deeds from the definition of Iman. They claim that Iman is achieved by belief with the heart and utterance with the tongue, whereas the deeds, according to their view, are a condition for attaining perfection but are not considered a prerequisite for it. Thus, according to their conviction, anyone who believes with their heart and utters with their tongue will be a perfect Mu’min (believer), even if they abandon obligations and violate prohibitions, they will also be entitled to enter Jannah (Paradise) without observing any good deeds.

This has led to many null ideas, including the restriction of Kufr (disbelief) to denial of faith and Al-Istihlal (deeming what is Haram (prohibited) to be lawful) by heart. In fact, all these sayings are false, deviant and contradict the Qur’an, Sunnah and the way of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream); the predecessors and successors.

However this opens the door to the people of evil and mischief to deviate away from their religion and be free from Allah’s (Glorified be He) commands, prohibitions, fear and reverence.

This also deactivates the concept of Jihad (struggling in the cause of Allah), enjoining good and forbidding evil.

Furthermore, this also equates between good and bad, obedient and disobedient people, a person who abides by Allah’s Shari`ah and the Fasiq (someone flagrantly violating Islamic law) who abandons His Commands and Prohibitions since deeds do not violate Iman as they claim.

This is why Imams of Islam concentrated on clarifying the falseness of this conviction and replying to its supporters in the past and the present. They also allocated a chapter for this issue in the books of `Aqidah and compiled complete books in this regard, such as the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and others.

Ibn Taymiyyah (may Allah be merciful to him) mentioned in Al-`Aqidah Al-Wasitiyyah:

“Among the fundamentals of Ahl-ul-Sunnah w-Al-Jama`ah is that Din (religion of Islam) and Iman are attained by words and actions and that Iman increases by acts of obedience and decreases by acts of disobedience.”

He also mentioned in his book Al-Iman:

“In this chapter, we find several sayings of the Salaf (righteous predecessors) and the Senior Scholars of Sunnah in explaining Iman. Sometimes they say: It is utterance and action and some others say: utterance, action and intention. Others say: Iman is utterance with the tongue, belief with the heart, and acts with organs. All these definitions are true.”

Moreover, he (may Allah be merciful to him) added:

“The Salaf strictly censured Al-Murji’ah for excluding actions from Iman. However, their claim that all people have the same degree of Iman is absolutely fraudulent. Belief, love, fear of Allah, knowledge, etc., of people vary from one person to another.”

He added:

“Regarding this basic origin, Al-Murji’ah deviated from what was clarified in the Qur’an, Sunnah, opinions of the Sahabah (Companions of the Prophet) and the Tabi`un (Followers, the generation after the Companions of the Prophet), rather they founded their opinion on their own understanding and linguistic interpretation [of texts]; this is certainly the manner of people of Bid`ahs (innovations in religion).”

Among the proofs that indicate that deeds are included in Iman and that they affect it positively or negatively is Allah’s saying,

The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform As-Salât (Iqâmat-as-Salât) and spend out of that We have provided them. It is they who are the believers in truth. (Qur’an – Surah Al-Anfaal  Verses: 2-4)


Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). And those who pay the Zakât. And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). (Qur’an – Surah Al-Muminoon  Verses: 1-9)

In addition, the Messenger (peace be upon him) said,

Iman (Faith) has over seventy branches, the most superior of which is the declaration that there is no deity except Allah, and the lowest of which is the removal of (anything) harmful from the street, and modesty is a branch of Iman.

Shaykh-ul-Islam (may Allah be merciful to him) also mentioned inhis book Al-Iman:

“The origin of Iman is in the heart, including utterance and action. It is recognition of belief, love and submissiveness. Whatever rests in the heart should be manifest in action. If a person does not act in accordance to it, this indicates absence or weakness of Iman. This is why the visible deeds are a reflection of the Iman of heart and a confirmation to what exists in it. They constitute evidence of it and they are a branch and part of full Iman.”

He also says,

“Thinking of what Al-Khawarij and Al-Murji’ah say with respect to the meaning of Iman reveals that this includes disobedience of the Messenger. Obeying Allah (Exalted be He) and His Messenger (peace be upon him) denotes the perfection of Iman, and that Allah (Exalted be He) would never render a sinner to be a KafirSuppose that some people went to the Prophet (peace be upon him) and told him: ‘We believe in what you have brought us by our hearts and bear witness (that there is no deity except Allah and that Muhammad is the Messenger of Allah) with our tongues, but we do not abide by your commands and prohibitions; as we do not offer prayers, fast, perform Hajj or believe what is told to us; we do not return trusts, fulfill our promises, maintain the ties of kinship or observe any good acts which you ordained us; we drink intoxicants and commit incest and adultery; we kill as many people as we can of your Companions and Ummah (nation) and take their money; we may even kill you too and fight with your enemies against you.’ Can any rational person imagine that the Prophet (peace be upon him) would answer them by saying: ‘You are the perfect Mu’minun (believers) and you are the ones entitled to my intercession on the Day of Resurrection, and it is expected that none of you would enter Hellfire?’ On the contrary, every Muslim indisputably knows that the Prophet (peace be upon him) would have told them: ‘You are the most disbelieving people ever to what I came with’ and that he would have executed them if they had not repented.”

Ibn Taymiyyah also said:

“When the word of Iman is generally mentioned in the Qur’an and Sunnah, it is meant with dutifulness, piety, and religion as previously mentioned, for the Prophet (peace be upon him) declared that Iman has over than seventy branches, the best of which is to witness that there is no Deity but Allah, and the least is to remove harm from the road. Therefore, whatever pleases Allah falls under the meaning of Iman. All this is also included in the meaning of dutifulness when generally mentioned, and so are the Taqwa (fear/wariness of offending Allah) and the Din (religion of Islam). It was also narrated that when people asked about Iman, Allah revealed the following Ayah: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces .What is meant here is that Iman, which is accompanied by action, is praised, other than that which is devoid of it.”

This is what Shaykh-ul-Islam Ibn Taymiyyah said about Iman; anyone who reports other than this on his authority will be inventing lies against him.

Whereas what was mentioned in the Hadith concerning the entrance of some people into Jannah despite that they had never done any good is not absolute to anyone who abandons deeds while being capable of doing them. Rather it is restricted to those who have excuses for abandoning deeds or for any other reason that is consistent with the objectives of Shari`ah.

After clarifying this issue, the Permanent Committee warns against arguing over the fundamentals of `Aqidah, because of the serious consequences resulting from this. It recommends resorting to the books of the Righteous Salaf and leading Muslim scholars which are based on the Qur’an, Sunnah and accounts of the Salaf.

It also warns against referring to any books that carry views opposing the original references, or modern books that are issued by authors who have not acquired knowledge through scholars or from original sources. Those people are intruders to this one great fundamental of `Aqidah. They adopt the views of Al-Murji’ah and falsely attribute them to Ahl-ul-Sunnah W-al-Jama`ah, causing confusion to people. They also wrongly ascribe these views to the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and other Imams of the Salaf through incomplete quotations. We advise them to fear Allah and to return to the Right Path, and not break the unity (of Muslims) by promoting this deviant belief. The Committee also warns Muslims against being tempted and falling into the trap of those opposing Ahl-ul-Sunnah W-al-Jama`ah. May Allah guide everyone to useful knowledge, righteous deeds and good understanding of the religion.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Chairman
Bakr Abu Zayd – Salih Al-Fawzan – `Abdullah ibn Ghudayyan – `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

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Fatwas of the Permanent Committee > Group 2 > Volume 2: `Aqidah > The Sects

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Understanding the Texts of Threats – Shaykh Ibn Uthaymeen

فتاوى نور على الدرب :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison –


One of the Sudanese brothers living in the kingdom (of Saudi Arabia) in the city of Bāḥah asks: The people of the Sunnah and the mainstream community of Muslims state that the final destination of those who worship Allah with Tawḥīd – the Muslim monotheists – will eventually be Paradise. Yet there have come examples in some ḥadīth (prophetic narrations) that:

لا يَدْخُلُ الجَنَّةَ قَاطِعُ رَحْم

“Someone who breaks ties of kinship will not enter Paradise.” 


لا يَدْخُلُ الجَنَّةَ نَمَّامٌ

“A slanderer will not enter Paradise.” 

So, will the Muslim monotheists who happen to fall into these two groups never enter Paradise as is apparent from these texts, or how do we understand them?

Answer by Shaykh al-Uthaymeen:

These texts pertaining to threats and others similar to them, whether from ḥadīth or verses of the Qur’aan, are what led the Khawārij and Mu’tazilah sects to state that anyone who commits a major sin will remain forever in the fire (of Hell). This is because they take these general texts and forget other general ones that conflict (and must be taken along) with these. And there are many proofs that state that Muslim monotheists or those with faith in their hearts even equal to a seed’s worth will not remain in the fire forever.

Likewise, the generality of the texts pertaining to hopes and promises that mention that believers will enter Paradise led the Murjiah sect to disregard the texts of threats. They said that any believer, even if he were a wicked sinner, would never enter the fire. So, these people take only these general texts and those others sects take only the general texts of threats.

However, Allah has guided the people of the Sunnah and the main community of Muslims to the middle, moderate belief that combines the understanding of both evidences in conjunction. This belief is that someone who commits a major sin does not thereby completely leave his faith. He may be deserving of punishment but Allah could simply forgive him and not put him into the fire, or perhaps someone else could pray for him and as a result Allah may not punish him. His punishment could also be expiated by other means. However, if no means are present whereby he can avoid punishment, then he may be punished in the fire according to the extent of his action, and after that he would be in Paradise. This is the methodology and understanding of the people of Sunnah and the community of mainstream Muslims.

Based on this understanding, the general ḥadīth of threats like those the questioner mentioned: “Someone who breaks ties of kinship will not enter Paradise,” and “A slanderer will not enter Paradise,” are understood to mean that such people will not enter Paradise by a perfect, absolute entrance without punishment. Rather, punishment may precede that (his entrance to Paradise) if nothing wipes out that sin like Allah’s forgiveness or something else. So the meaning is he will not enter Paradise absolutely and perfectly without some sort of punishment preceding that; by this meaning all the evidences are understood together (with no contradiction).

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What are the types of Murji’ah? – Shaykh Saalih al-Fawzaan


What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.


The Murji’ah are of four types:

ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).

This is the statement of the Jahmiyyah.

This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.

TWO: Those who say that eemaan is testification in the heart only.

This is the statement of the Ashaa’irah (the Ash’arees).

This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger (sal Allaahu alaiyhi wa sallam) is True, and the Jews and Christians know that.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)

And they testify to it in their hearts.

Allaah Ta’aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)

So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts – so they did not become people of eemaan (mu’minoon).

THREE: The statement of those who are the direct opposite of the Ashaa’irah – and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.

Without doubt, this is a false statement since the hypocrites (munaafiqoon) – those who are in the lowest depths of the Fire – say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.

This is just as Allaah Ta’aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1-2)

And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)

FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ – those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.

This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action.

Shaykh Saalih al-Fawzaan
Masaa’il fil Eemaan p18, 19
Translated by Abu Abdir Rahmaan ibn Najam

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