WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful. The life of the salaf between speech and action.

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The position of the salaf regarding faith.

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It is belief, speech, and action.

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It increases and decreases.

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On the authority of Jundub ibn ‘Abdullah al-Bajali, may Allah be pleased with him, who said:

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We were with the Prophet, peace and blessings of Allah be upon him,

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while we were young, sturdy youths.

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We learned faith before we learned the Qur’an.

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Then we learned the Qur’an, and through it, our faith increased.

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On the authority of ‘Ubayd ibn ‘Umayr al-Laythi, may Allah have mercy on him, who said:

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Faith is not mere wishful thinking.

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Rather, faith is a conviction held in the heart and an action performed.

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On the authority of Sufyan ibn ‘Uyaynah, may Allah have mercy on him, who said more than once:

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Faith is speech and action.

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He said:

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We took it from those before us: it is speech and action.

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And there is no speech except through action.

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Ibn ‘Uyaynah was asked: Does it increase and decrease?

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He said:

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What else could it be?

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It was also said to him, may Allah have mercy on him:

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Does faith increase and decrease?

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He said:

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Do you not recite the Qur’an?

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It says: "And it increased them in faith," in more than one place.

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It was said:

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Does it decrease?

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He said:

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There is nothing that increases except that it also decreases.

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Al-Awza‘i, may Allah have mercy on him, said:

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Those who passed before us from our salaf did not differentiate between faith and action.

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Action is part of faith.

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And faith is part of action.

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Yahya ibn Sa‘id al-Qattan, may Allah have mercy on him, said:

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The Imams I encountered used to say:

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Faith is speech and action.

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It increases and decreases.

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The position of the salaf regarding the Divine Decree (Qadar).

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On the authority of ‘Abdullah ibn Fayruz, may Allah have mercy on him, who said:

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Something occurred in my mind regarding this Qadar.

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I feared it would corrupt my religion and my affairs.

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So I went to Ubayy ibn Ka‘b and said:

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O Abu al-Mundhir!

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Something has occurred in my mind regarding this Qadar.

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I fear for my religion and my affairs.

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So tell me something about it,

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perhaps Allah will benefit me through it.

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He said:

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If Allah were to punish the inhabitants of His heavens and His earth,

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He would punish them while not being unjust to them.

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And if He were to have mercy on them, His mercy would be better for them than their own deeds.

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Even if you had a mountain of gold like Uhud,

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or the equivalent of Mount Uhud,

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and you spent it in the way of Allah,

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it would not be accepted from you until you believe in Qadar.

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You must know that what has befallen you could not have missed you,

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and what has missed you could not have befallen you.

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And if you were to die believing otherwise, you would enter the Fire.

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It would not hurt you to go to my brother ‘Abdullah ibn Mas‘ud and ask him.

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So I went to ‘Abdullah,

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and I asked him.

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He mentioned the same as what Ubayy had said.

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He said to me:

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It would not hurt you to go to Hudhayfah.

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So I went to Hudhayfah,

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and I asked him.

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He said the same as what he had said.

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And he said:

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Go to Zayd ibn Thabit and ask him.

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So I went to Zayd ibn Thabit,

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and I asked him.

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He said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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If Allah were to punish the inhabitants of His heavens and His earth,

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He would punish them while not being unjust to them.

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And if He were to have mercy on them,

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His mercy would be better for them than their own deeds.

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Even if you had gold like Uhud,

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or the equivalent of Mount Uhud in gold,

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and you spent it in the way of Allah,

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He would not accept it from you until you believe in Qadar.

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You must know that what has befallen you could not have missed you,

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and what has missed you could not have befallen you.

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And if you were to die believing otherwise, you would enter the Fire.

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It was said to Salman al-Farisi, may Allah be pleased with him:

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What is the statement of the people regarding believing in Qadar, its good and its evil?

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He said:

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When you believe in Qadar,

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you know that what has missed you could not have befallen you,

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and what has befallen you could not have missed you.

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And you do not say:

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"If I had done such and such, then such and such would have happened,"

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or "If I had not done such and such,

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then such and such would not have happened."

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‘Ubadah ibn al-Samit, may Allah be pleased with him, said

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to his son when death approached him:

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O my son,

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I advise you to have taqwa of Allah, the Almighty and Majestic.

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And know that you will never have taqwa of Allah

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until you believe in Allah.

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And know that you will never believe in Allah,

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nor will you taste the reality of faith,

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nor will you reach the essence of knowledge,

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until you believe in Qadar in its entirety,

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its good and its evil.

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He said to him: O my father,

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how can I believe in Qadar in its entirety, its good and its evil?

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He said:

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Know that what has befallen you could not have missed you,

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and what has missed you could not have befallen you.

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O my son,

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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The first thing Allah created was the Pen.

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He said:

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"Write."

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It said:

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"What shall I write, O Lord?"

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He said:

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"Write the Qadar."

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So the Pen flowed at that very moment with what had been,

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and what will be until eternity.

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On the authority of Ibn ‘Umar, may Allah be pleased with them both,

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that he was asked about Qadar,

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and he said:

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It is something Allah the Almighty willed not to disclose to you.

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So do not seek from Allah the Almighty what He has withheld from you.

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Abu Bakr Muhammad ibn al-Husayn al-Ajurri, may Allah have mercy on him, said,

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commenting on this report:

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This is the meaning of what ‘Umar ibn ‘Abd al-‘Aziz, may Allah have mercy on him, said

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in his letter to the people of Qadar.

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His statement:

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"If you say:

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'Allah has said in His Book such and such,'

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it is said to them:

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They have read from it—

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meaning the Companions—

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what you have read,

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and they understood from its interpretation what you are ignorant of.

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Then they said after all of that:

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Everything is by Book and Qadar,

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and the writing of wretchedness.

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What is decreed will be,

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and what He willed has come to pass,

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and what He did not will has not come to pass.

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We possess no power to harm or benefit ourselves.

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Then, after that, they sought His favor and feared Him.

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And peace."

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On the authority of Ibn ‘Abbas, may Allah be pleased with them both, that he said:

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Everything is by Qadar,

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even your placing your hand upon your cheek.

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On the authority of Muhammad ibn Sirin, may Allah have mercy on him, that he said:

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How can a people deny that Allah, the Almighty and Majestic, knew something and then wrote it down?

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On the authority of Iyas ibn Mu‘awiyah, may Allah have mercy on him, who said:

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I have never debated with all my intellect against the people of innovation except for the people of Qadar.

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I said:

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Tell me, what is injustice in the language of the Arabs?

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They said:

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That a man takes what is not his.

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I said:

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But everything belongs to Allah.

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Some of them said:

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A weak-minded person wastes his opportunity,

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and when the matter passes, he blames the Qadar.

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It was said to Muhammad ibn Wasi‘, may Allah have mercy on him:

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What do you say about the Divine Decree and Qadar?

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He said:

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Allah, the Almighty and Majestic, will not ask His servants on the Day of Resurrection about His decree and His Qadar.

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He will only ask them about their deeds.

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On the authority of al-Hasan al-Basri, may Allah have mercy on him, who said:

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Whoever denies Qadar has committed kufr.