Question
How can it be that faith increases and decreases? Didn't Abû Hanîfah disagree with this? Isn't faith monotheism? How can monotheism increase or decrease?
Answer
Faith comprises our belief, deeds and our statement. It increases by obedience and decreases by disobedience. This is the saying of Ahl al-Sunnah wal Jamâ’ah and it is the correct position on the matter. There are many evidences that support it.
Allah says: “It is He Who sent down tranquility into the hearts of the believers, that they may add faith to their faith” [Sûrah al-Fath: 4]
Allah says: “For believers are those who, when Allah is mentioned, fell a tremor in their hearts, and when they hear His revelations rehearsed, find their faith strengthened and put (all) their trust in their Lord” [Sûrah al-Anfâl: 2]
He also says: “And Allah doth increase in guidance those who seek guidance” [Sûrah Maryam: 76]
Allah says : “Those to whom men said: ‘a great army is gathering against you, so fear them’ : but it (only) increased their faith: they said: ‘For us Allah sufficeth, and He is the best Guardian” [Sûrah Al-`Imrân: 173]
He says: “Whenever there comes down a Sûrah, some of them say: ‘ Which of you has had his faith increase by it? Yea, those who believe, their faith is increased and they do rejoice” [Sûrah al-Tawbah: 124]
The Prophet (peace be upon him) said: “Faith is seventy-odd branches, the greatest of which is to say 'There is no God but Allah' and the lowest of which is to remove an obstacle from the road.” [Sahîh al-Bukhârî and Sahîh Muslim]
The Prophet (peace be upon him) said: “Modesty is a branch of faith.” [Sahîh al-Bukhârî andSahîh Muslim]
The Prophet (peace be upon him) said: “Whoever among you sees something false then he should change it by his hand, if cannot, by his tongue, and if cannot by his heart and that is the least faith.” and in another narration, it reads: “There is no single atom of faith after that.” [Sahîh Muslim]
The Prophet (peace be upon him) said: “Whoever loves, hates, gives and forbids for the sake of Allah, then he has perfected his faith.” [Sunan al-Tirmidhî and Musnad Ahmad]
The scholars have discussed this issue thouroughly. In fact, in our life, we can feel that faith decreases and increases from time to time. We feel stronger faith during the month of Ramadan and during Hajj and at some places like Makkah, Madînah, `Arafat and Muzdalifah and other holy places.
The disagreement on this matter with Imam Abû Hanîfah in faith is purely a semantic one that does not lead to any tangible problem in creed. Abû Hanîfah agrees with other scholars of Ahl al-Sunnah that people should perform works and anyone who does not perform works will be held accounted and punished. Also, he agrees that the perpetrator of a major sin does not leave the fold of Islam but will be subject to Allah’s will. Allah may punish or forgive him.
Regarding the idea that monotheism is not subject to increase or decrease, since a person either believes in it or not. This might be linguistically correct. The word “faith” linguistically means “belief” and believing in something is an all-or-nothing concept. This is indicated by what Allah says in Sûrah Yûsuf: “But you will never believe us even though we tell the truth”. Belief in the heart is obligatory upon the individual and it is a right that Allah has over us.
Those who deny that faith increases and decreases cite the verse: “As to those who believe and work righteous deeds” arguing that Allah distinguishes between belief and works. This argument is not is not correct, because works are given special mention to emphasize their importance.
A good example of this linguistic approach can be seen in the verse: “Guard strictly your prayers and the middle prayer, and stand before Allah in a devout (frame of mind).” [Sûrah al-: 238] and in the verse: “Therein come down the angels and the Spirit by Allah’s permission on every errand” [Sûrah al-Qadr: 4]. The middle prayer is the `Asr prayer and it given special mention because of its importance. The Spirit is the angel Gabriel, and he is the chief of the angels.
Likewise, works are given special mention in the Qur’ân after faith is mentioned to emphasize their importance and not because they are different than faith.
And Allah knows best.
Allah says: “It is He Who sent down tranquility into the hearts of the believers, that they may add faith to their faith” [Sûrah al-Fath: 4]
Allah says: “For believers are those who, when Allah is mentioned, fell a tremor in their hearts, and when they hear His revelations rehearsed, find their faith strengthened and put (all) their trust in their Lord” [Sûrah al-Anfâl: 2]
He also says: “And Allah doth increase in guidance those who seek guidance” [Sûrah Maryam: 76]
Allah says : “Those to whom men said: ‘a great army is gathering against you, so fear them’ : but it (only) increased their faith: they said: ‘For us Allah sufficeth, and He is the best Guardian” [Sûrah Al-`Imrân: 173]
He says: “Whenever there comes down a Sûrah, some of them say: ‘ Which of you has had his faith increase by it? Yea, those who believe, their faith is increased and they do rejoice” [Sûrah al-Tawbah: 124]
The Prophet (peace be upon him) said: “Faith is seventy-odd branches, the greatest of which is to say 'There is no God but Allah' and the lowest of which is to remove an obstacle from the road.” [Sahîh al-Bukhârî and Sahîh Muslim]
The Prophet (peace be upon him) said: “Modesty is a branch of faith.” [Sahîh al-Bukhârî andSahîh Muslim]
The Prophet (peace be upon him) said: “Whoever among you sees something false then he should change it by his hand, if cannot, by his tongue, and if cannot by his heart and that is the least faith.” and in another narration, it reads: “There is no single atom of faith after that.” [Sahîh Muslim]
The Prophet (peace be upon him) said: “Whoever loves, hates, gives and forbids for the sake of Allah, then he has perfected his faith.” [Sunan al-Tirmidhî and Musnad Ahmad]
The scholars have discussed this issue thouroughly. In fact, in our life, we can feel that faith decreases and increases from time to time. We feel stronger faith during the month of Ramadan and during Hajj and at some places like Makkah, Madînah, `Arafat and Muzdalifah and other holy places.
The disagreement on this matter with Imam Abû Hanîfah in faith is purely a semantic one that does not lead to any tangible problem in creed. Abû Hanîfah agrees with other scholars of Ahl al-Sunnah that people should perform works and anyone who does not perform works will be held accounted and punished. Also, he agrees that the perpetrator of a major sin does not leave the fold of Islam but will be subject to Allah’s will. Allah may punish or forgive him.
Regarding the idea that monotheism is not subject to increase or decrease, since a person either believes in it or not. This might be linguistically correct. The word “faith” linguistically means “belief” and believing in something is an all-or-nothing concept. This is indicated by what Allah says in Sûrah Yûsuf: “But you will never believe us even though we tell the truth”. Belief in the heart is obligatory upon the individual and it is a right that Allah has over us.
Those who deny that faith increases and decreases cite the verse: “As to those who believe and work righteous deeds” arguing that Allah distinguishes between belief and works. This argument is not is not correct, because works are given special mention to emphasize their importance.
A good example of this linguistic approach can be seen in the verse: “Guard strictly your prayers and the middle prayer, and stand before Allah in a devout (frame of mind).” [Sûrah al-: 238] and in the verse: “Therein come down the angels and the Spirit by Allah’s permission on every errand” [Sûrah al-Qadr: 4]. The middle prayer is the `Asr prayer and it given special mention because of its importance. The Spirit is the angel Gabriel, and he is the chief of the angels.
Likewise, works are given special mention in the Qur’ân after faith is mentioned to emphasize their importance and not because they are different than faith.
And Allah knows best.
-islamtoday.net
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