■ • ! 0' EXPLANATION OF THE m CONDITIONS OF THE TESTIMONY OF FAITH AND IT'S PROOFS . . ; •IMAM MUHAMMAD IBN ABDUL WAHHAB SHattJ * H • #T ■ » I i Shaykh Muhammad Amaan al-Jaami i EXPLANATION OF THE CONDITIONS OF THE TESTIMONY OF FAITH AND IT'S PROOFS IMAM MUHAMMAD 1BN ABDUL WAHHAB Shaykh Muhammad Amaan al-Jaami © Creed Publishing All rights reserved. No part of this publication may be reproduced in any language, stored in any retrieval system or transmitted in any form or by any means, whether electronic, mechanic, photocopying, recording or otherwise, without express permission of the copyright owner. British Library Cataloguing in publication Data. A catalogue record for this book is available from the British Library ISBN: 978-1-9432-7453-6 First Edition: Dhul Hijjah 1436 A.H. /September 2015 C.E. Cover Design: Pario Studio - www.ParioStudio.com / [email protected] Translation by: Raha Batts Revision by Rasheed Barbee Typesetting & formatting by Abu Sulayman Muhammad 'Abdul- Azim Ibn Joshua Baker Subject: Taw hid Book sale enquiries: [email protected] CREED Table of Contents ARABIC SYMBOLS & THEIR MEANINGS 5 Introduction 6 EXPLANATION 6 The Conditions of La Ilaha Illa-Allah 12 EXPLANATION 12 The First Condition 14 EXPLANATION 14 EXPLANATION 21 The Second Condition 28 EXPLANATION 29 EXPLANATION 35 The Third Condition 38 EXPLANATION 39 EXPLANATION 42 EXPLANATION 51 The Fourth Condition 55 EXPLANATION 55 The evidence for truthfulness is the statement of Allah . 58 EXPLANATION 58 Likewise the statement of Allah 60 EXPLANATION 61 And from the Sunnalt there is that which is affirmed within the two Sahths on the authority of Mu'adh ibn Jabal......................................... 63 EXPLANATION 64 The Fifth Condition 65 EXPLANATION 65 The evidence for love is the statement of Allah 70 EXPLANATION 71 From the Sunnah there is that which is affirmed in the Snhih on the authority of Anas............................................................................. 78 EXPLANATION 79 The Sixth Condition 85 EXPLANATION 85 The evidence for al-Inqiyad is that which is indicated by the statement of Allah 87 EXPLANATION 89 From the Sunnah there is his statement 95 EXPLANATION 96 The Seventh Condition. 99 EXPLANATION 99 The evidence for acceptance is the statement of Allah, (QZj&Zcl).... 102 EXPLANATION 103 And from the Sunnah there is that which is affirmed with the Sahih on the authority of Abu Musa 108 EXPLANATION 109 Conclusion 114 The Arabic Text 116 ARABIC SYMBOLS & THEIR MEANINGS <ul <1aip- May Allah preserve him (i.e. a male companion of the Prophet Muhammad) Glorified & Exalted is Allah (Allah) the Mighty & Sublime (Allah) the Blessed & Exalted S3& (Allah) the Sublime & Exalted May Allah send Blessings & Safety upon him (i.e. a Prophet or Messenger) May Allah send Blessings & Safety upon him and his family (i.e. Du'a send mentioned the Prophet Muhammad) May Allah have mercy upon him May Allah be pleased with them (i.e. Du'a made for the Companions of the Prophet Muhammad) (Allah) His Majesty is Exalted May Allah be pleased with her (i.e. a female companion of the Prophet Muhammad) Explanation Of The Conditions Of The Testimony Of Faith & Its Proofs Introduction The author, ($&£), said: The Conditions of La Ilaha Illa~Allah (None has the right to be worshiped except Allah) EXPLANATION All the praise is for Allah, the Lord of all that exists. May prayers and peace be upon the most noble of the prophets and messengers; our prophet Muhammad, his family and companions, altogether. As to proceed: 6 Shaifkh Muhammad Amaan al-Jaami The author, said: "Chapter: The Conditions of La Ilaha Ilia-Allah/' and they are seven conditions: 'llm (Knowledge), Yaqln (certainty), Ikhlds (sincerity), Sidq (truthfulness), Mahabbah (love), Qabul (acceptance), and Inqiydd (submission/compliance). These conditions are the result of extraction; the people of knowledge have extracted and derived them from the Book and the Sunnah. Therefore, they are conditions which have evidences from the texts of the Book and the Sunnah. They are evidences which everyone reads. However, Allah makes to understand and grants comprehension of the religion to whom He wills from His slaves in a manner which others may not comprehend. One may bring an affair which some deem to be new but in reality it is not new. However, it is only new to the one who did not know it or have comprehension of the religion of Allah. Therefore, the newness is relative; relative to the one who does not know about this new affair. The meaning of revival is: When the people turn away from al-Isldm and that with which the Prophet came, a reviver comes to clarify to the people the reality of the Islamic religion. Revival is not that a person comes with something new that is not part of Islam; for the religion is firmly fixed. However, perhaps some of its followers are afflicted with ignorance, turning away, or distance (from 7 Explanation OfTIie Conditions Of The Testimony Of Faith & Its Proofs knowledge). So the people are in need of being called to the religion anew. As for the new things which are spread today, and that each person who has a notion brings a new ideology, convincing his followers that this is the Islamic Da'zvah, whether it corresponds with the religion or not; and calling himself the leader of such and such, or head of so and so group, this is blameworthy revival. This is because it is turning away from the religion. So everyone who comes with something new [if we accept this term "new" being applied to the conditions of La Ilaha Illd-Allah then it must that he bring evidence for it. From that which we praise Allah for is that our Tazvhtd and our creed are not from the opinions of men. It is extracted from the Book of Allah and the authentic Sunnah. Even as it relates to the Summit, we stipulate that it must be authentic. We do not stipulate regarding the Summit, in the field of 'Aqidah or other than it anything other than that it must be authentic. Therefore, even the Ahdd narrations are accepted; there has not been found within the speech of the Salaf that the Ahdd narrations are not used as evidence in the field of 'Aqidalr, this is false speech. The scholars of legislative terminology have only categorized the Hndith into: Ahdd or Mutaiudtir to clarify the strength (of the chain). This is because the 8 Shaykh Muhammad Amaan al-Jnami Mutawdtir narration is stronger than the Ahdd narration. They likewise classified the Ahddith into Sahih (sound), Hasan (good), and (Da'if) weak, in order to clarify the strength (of the narration). Otherwise, the Hasan Hadith is authentic and can be used as evidence. It is likewise known by everyone that there is no difference between the Hasan Hadith and the Sahih Hadith (in terms of acceptance). The student of knowledge may find within some of the books of principles of Fiqh and its terminology that the Ahdd narration is not used as evidence in the field of 'Aqidah, but this is not correct. Imam ash-Shaafi'I affirmed within his treatise entitled al-Umm that the Ahdd narration can be used as evidence unrestrictedly just as the Mutawdtir narration in the field of 'Aqidah. There was none more knowledgeable regarding the principles of Fiqh than him. So much so that he was known as Abu 'Usui (the father of principles). However, Allah protected him and kept him safe from being affected by theological rhetoric ar-Rubiibiyah with which its proponents wage war against the Sunnah of the Messenger of Allah This is iii opposition to that which the people of theological rhetoric stipulate; those who stipulate at-Tawdtur and reject the Ahdd narrations in the field of creed. This is the beginning of the deception of the people of theological 9