Archive for the ‘al Aqeedatu as-Safaareeniyyah’ Category

Aqeedatu Safaareeniyyah

December 11, 2012

Arabic text:

 

Www.binothaimeen.com/soft/moton/AlakidahAlsafariniah.exe

 

(when the program pulls up, click on العقيدة السفارينية )

 

Arabic text:

http://www.ibnothaimeen.com/all/books/article_18164.shtml

As a file (without spaces): matn Aqeedah S

 

 

 

Recitation by Shaikh Muhammad Sa’eed Raslaan: http://www.rslan.com/vad/items_details.php?id=2769

 

Explained by Shaikh Uthaymeen (Arabic pdf): Aqeedah Safaareeniyyah sharh Uthaymeen

(from: http://www.ajurry.com/vb/showthread.php?t=27456 )

 

Explained by Shaikh Raslaan (Arabic audio): http://www.rslan.com/vad/items.php?chain_id=171

 

Some translated quotes from Shaikh Uthaymeen’s explanation:

 

1. “Who are the Ahl ul-Athar? They are the ones who follow the
aathaar, they follow the Book and the Sunnah and the sayings of the Companions
(radiallaahu ‘anhum). And this does not befit any group (firqah) amongst the
sects except the Salafiyyeen, those
who adhere to the path of the Salaf.

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=10206

 

 

2. “And the scholars have differed (on the issue) of whether the statement of the Companion constitute a proof or not? Meaning – is it allowed for us to depend upon the statement of the Companion in our religion? Or do we say that we do not depend upon the statement of anyone except for the statement of Allaah and His Messenger?

So from the scholars are those who say: We do not depend on anything other than the statement of Allaah and His Messenger. As for other than this, then the person is a mujtahid (someone striving to reach the correct answer) – he makes errors (sometimes) and he reaches the correct decision (sometimes). And we are not compelled (to follow) his statement.

And from the scholars are those who say: Rather the statement of the Companion certainly constitutes a proof – with the condition that it does not oppose a text, and that it does not oppose other than it. So if it opposes a text then it is rejected, regardless of whether that be a text from the Qur’aan or (from) the Sunnah. And if it opposes other than it, then it is returned back to at tarjeeh ( giving preference to that which is more correct). So we give preference to the one whose statement is most correct.

And from the scholars are those who add a third condition which is that (the Companion) be known for (his) fiqh and knowledge, so as to exclude the Companion who did not meet the Messenger sall Allaahu ‘alaiyhi wa sallam much. And this is a condition which is a must.

And without doubt, the person whose statement the Prophet sall Allaahu ‘alaiyhi wa sallam stipulated must be followed, then (this person’s) statement would constitute a proof – if it does not oppose a text – such as the statement of the Prophet “Take as an model to be followed those two who are after me, Aboo Bakr and ‘Umar” and “If they were to follow Aboo Bakr and ‘Umar, they would be rightly guided” . And this is a testimony from the Messenger sall Allaahu ‘alaiyhi wa sallam that the statement of Aboo Bakr and ‘Umar radi Allaahu ‘anhumaa is true guidance.”

(Sharh al ‘Aqeedah al Safaareeniyyah p490)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=101&erow=120

(from this file: LUI55Companionsanswers.doc  )

 

 

3. “(Question): Will (both) humans and jinn enter Paradise and the Fire – or is this particular to humans (only)?

The answer: As for the Fire, then the jinn and humans will enter it according to the texts and the consensus.

Allaah, the Most High, said:

And We have surely created many of the jinn and humans for the Hellfire.

Soorah al A’raaf (7) aayah 179

Meaning: We created many of the jinn and the humans (for the Fire) – we ask Allaah that He does not make us from them…

And as for the entry of the believers into Paradise, then with regards to (believing) humans this (is proved) by texts and by the consensus. With regards to the (believing) jinn, then this is an area of differing (of opinion).

And what is correct is that they (the jinn) will enter Paradise, and the proof for this is what occurs in Soorah ar Rahmaan in which Allaah addresses the jinn and humans; He, the Majestic and Most High, states:

The mujrimoon (disbelieving criminals) will be known by their marks (of blackness on their faces), and they will be seized by their forelocks and their feet. Then which of the Blessings of your Lord will you both (jinn and humans) deny? This is the Jahannum which the mujrimoon used to deny!

They will go between it (the Hellfire) and the boiling water.

Then which of the Blessings of your Lord will you both (jinn and humans) deny

And as for the one who fears the standing before his Lord, there will be two gardens.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 41 to 47

And this is addressed to whom? To the jinn and the humans.

Until He said about the two Gardens, the first and the other (see Soorah ar Rahmaan 55:62):

No man nor jinn has penetrated their hymens (through sexual intercourse) before them.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 74 to 75

So upon this, the correct saying is that the believers from the jinn will enter Paradise just as the believers from the humans (will) according to the texts – and because this is from the perfection of the justice of Allaah ‘azza wa jall . From the perfection of His justice is that whoever performs (good) actions, seeking the reward which has been promised, then it is a must that the reward comes to pass for him. And because this is necessitated by His statement, He the Most High, in the hadeeth qudsee :

Indeed My Mercy has preceded My Anger.

(Reported by al Bukhaaree (6986) and Muslim)

And those who say:

Certainly the jinn who is a kaafir will enter the Fire and the believer from them (the jinn) will not enter Paradise.

These people have made His Anger precede His Mercy.

How can we say: Indeed these (jinn) if they have done which would necessitate Mercy, then they will not be given Mercy and if they have done that which would necessitate punishment then they will certainly be punished  – so where would be the Mercy preceding the Anger?

So if it said:

What do you say about His statement, He the Most High:

So whoever has embraced Islaam then they have sought the Right Path?

Soorah al Jinn (72) aayah 14

And about His statement, He the Most High:

(The jinn said): O our people! Respond (with obedience) to Allaah’s caller and believe in him!  He (Allaah) will forgive you your sins and He will save you from a painful torment (of Hellfire)?

Soorah al Ahqaaf (46) aayah 31

And (yet) they did not say “and will enter you into Paradise”?

Then the answer is that staying silent about a matter does not necessitate that the matter does not exist –  because not mentioning (something) is not the same as saying that (that something) does not exist.

So if their reward is not mentioned in this aayah, then it has certainly been mentioned in another aayah (and) there is no contradiction to it – because not mentioning (something) is not the same as saying that (that something) does not exist.

So (based) upon this, we say with regards to this discussion: the believers from the jinn will enter Paradise just like the believers from the humans, and there is no difference.”

(Sharh al ‘Aqeedah al Safaareeniyyah p400 to 402)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=81&erow=100

(from the file: LUI_50_Paradise_answers.doc )

 

 

4.”‘Aaishah and Khadeejah were from the Mothers of the Believers – may Allaah be pleased with them – and the scholars have differed as to which of the two was the more excellent:

1) So it is said – ‘Aaishah was indeed the more excellent

2) And it is said – Khadeejah was indeed the more excellent…

So the angles (from which this issue is examined) are three:

Firstly – with respect to their both being wives of the Prophet sall Allaahu ‘alaiyhi wa sallam. So in this case, there is no comparison since all of the wives of the Messengers share in this virtue.

Secondly – with respect to their station with Allaah, and there is no comparison (to be made) either because this is something which we are ignorant of. And how often is it the case that two people have the same (amount of) knowledge yet the (difference) between their two stations with Allaah is like that between the Heaven and the Earth? This is because Allaah does not look to our appearances nor our actions; He only looks to (what is in) our hearts.

So what remains for us is (to assess) the actions which are manifest – which of the two was more excellent: ‘Aaishah or Khadeejah?

The most correct thing which is said in that (issue) is: that which the author (Shaykh Muhammad ibn Ahmad as Safaareenee) rahimahullaah has indicated  –

that Khadeejah had the virtue of precedence in (accepting) Islaam,

and she had the virtue of aiding the Prophet sall Allaahu ‘alaiyhi wa sallam at the beginning of his affair,

and that the Prophet sall Allaahu ‘alaiyhi wa sallam would continue to remember her

and that he did not marry anyone along with her

and that she was the mother of most of his children

and that she had great virtues.

 

‘Aaishah radi Allaahu ‘anhaa in herselfwas the most beloved of the women to the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the great care which she took of the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the intensity of her love for him,

and that large (amount of) knowledge which she spread in this nation

– with this she is distinguished over Khadeejah.

 

So this (one of the two wives) was more excellent from one angle and this (other one) was more excellent from one angle.”

(al ‘Aqeedah al Safaareeniyyah p488 – 489)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=101&erow=120

(from the last file on the page: LUI56Wivesanswers.doc )

 

 

 

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