1. #1
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    Moerdji-ah- deze sekte heeft de grootste aanhang

    Moerdji-ah is één van de grootste dwalende groepering binnen de islam, deze sekte heeft de grootste aanhang.

    De grote zondaar is bij hen een gelovige met een volmaakt geloof, ook al laat hij alle verplichtingen na of pleegt hij veel zonden (grote shirk).

    In deze topic zal ik in chaa Allah uitspraken van betrouwbare geleerden plaatsen die deze sekte weerleggen.




    Vermijd onzinnige discussies
    Een discussie hoort om feiten te draaien en niet om meningsverschillen.

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    Fatwa no. 21436 - p.1

    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 Part No. 2; Page No. 127)
    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. (Part No. 2; Page No. 128)

    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)." (Part No. 2; Page No. 129)


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    Fatwa no. 21436 - p.2


    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.And 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). 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 in (Part No. 2; Page No. 130)
    his 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 Kafir. Suppose 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 (Part No. 2; Page No. 131)
    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
    (Part No. 2; Page No. 132) 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
    (Part No. 2; Page No. 133) 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'

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    Is the idea that kufr is only disbelief an idea that came from the Murji’ah sect?


    Praise be to Allaah.

    Kufr takes different forms. The Murji’ah and other followers of bid’ah (reprehensible innovation) say that kufr is only based on disbelief. But this view is contrary to the evidence and contrary to the truth. It is known that the Messengers were sent with miracles and proof to which hearts submitted. It is rare indeed that people believed that what the Prophets brought was false; most instances of kufr stemmed from arrogance, rejection and stubbornness. Allaah mentioned that Quraysh did not disbelieve the Prophet (peace and blessings of Allaah be upon him), “but it is the Verses (the Qur’aan) of Allaah that the Zaalimoon (polytheists and wrongdoers) deny” [al-An’aam 6:33 – interpretation of the meaning]. This happens very often. Hence the scholars divided kufr into various types: the kufr of negligence and not caring; the kufr of arrogance and pride; the kufr of disbelief; the kufr of hypocrisy; the kufr of doubt. There is a great deal of evidence to that effect in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). The story of Abu Taalib and the Prophet (peace and blessings of Allaah be upon him) is clear; he believed in him and he used to say, “Our son does not tell lies,” but he was still a kaafir, because he never made a statement of faith or followed it up with actions.

    Shaykh ‘Abd-Allaah al-Ghunaymaan
    https://islamqa.info/en/12811

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    What is the difference between Ahli Sunnah Wal Jammah & other mazhab[ shafeei, Maliki, etc? and can a girl from Ahli Sunnah Wal Jammah marry a man without mazhab?.


    Praise be to Allaah.

    Ahl al-Sunnah wa’l-Jamaa’ah are not to be regarded as opposition to the Maalikis, Shaafa’is, Hanbalis and the like, rather they are opposed to the followers of innovated and misguided beliefs and ways such as the Ash’aris, Mu’tazilis, Murji’is, Sufis and so on. The Hanafis, Maalikis, Shaafa’is and Hanbalis are schools of fiqh, whose imams are among Ahl al-Sunnah wa’l-Jamaa’ah, and indeed are among the leaders of Ahl al-Sunnah wa’l-Jamaa’ah. But unfortunately the followers of most of those madhhabs and schools of fiqh have begun to follow the people of innovation and misguidance in their beliefs, so many of the Shaafa’is and Maalikis have become Ash’aris, and many of the Hanafis have become Maatireedis. But with regard to ‘aqeedah, the Hanbalis – apart from a very few – have been spared the change to something other than the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah.

    The basic principle concerning the Muslim is that he adheres to the Qur’aan and Sunnah according to the understanding of the companions of the Prophet (peace and blessings of Allaah be upon him) and those who followed them in guidance. As for following one of these four madhhabs or any other, that is not obligatory or recommended, and the Muslim does not have to adhere to any one of them in particular. Rather the one who adheres to a particular madhhab in every issue is being a partisan who is guilty of blind following. End quote.

    Hal al-Muslim mulzim bi Ittibaa’ Madhhab mu’ayyin min al-Madhhab al-Arba’ah? By al-Ma’soomi, p. 38.

    There is nothing wrong with following the four schools of fiqh if a Muslim does not have sufficient knowledge to enable him to derive rulings from the Qur’aan and Sunnah himself, but if it becomes clear to him that the correct view is other than that of his madhhab, then he must follow the correct view and not his madhhab.

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

    In the Qur’aan, Allaah condemns the one who turns away from following the Messengers and follows instead the religion invented by his forefathers. This is imitation (taqleed) which is forbidden by Allaah and His Messenger, i.e., following someone other than the Messenger in matters that go against the Messenger. This is haraam for everyone according to the consensus of the Muslims, for there is no obedience to any created being if it involves disobedience towards the Creator. Obedience to the Messenger is obligatory for every one, elite and common folk alike, at all times and in all places, both inwardly and outwardly, and in all situations… Allaah has enjoined obedience to the Messenger upon all people, in approximately forty places in the Qur’aan.

    It is permissible for one who is unable to derive rulings to follow a scholar, according to the majority of scholars… the kind of imitation or following that is forbidden by the texts and according to scholarly consensus is that which goes against the words of Allaah and His Messenger. end quote.

    Majmoo’ al-Fataawa, 19/260-266

    The followers of the salaf are those who adhere to the Qur’aan and Sunnah in their beliefs, fiqh and conduct and do not go against what is proven in the Qur’aan and Sunnah and what is agreed upon by the salaf of this ummah.

    Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

    What is meant by the salafi madhhab is the way of the salaf (early generations) of this ummah, namely the Sahaabah, Taabi’een and prominent imams with regard to issues of ‘aqeedah, sound method, sincere faith and adherence to the beliefs, laws, etiquette and conduct of Islam, unlike the innovators, deviants and those who are confused.

    Among the most prominent of those who advocated the madhhab or way of the salaf were the four imams, Shaykh al-Islam Ibn Taymiyah and his students, Shaykh Muhammad ibn ‘Abd al-Wahhaab and his students, and other reformers and renewers; there is no era when there was not someone who is establishing evidence for the right way.

    There is nothing wrong with calling them Ahl al-Sunnah wa’l-Jamaa’ah, so as to differentiate between them and the followers of deviant groups. This is not praising oneself, rather it is distinguishing between the people of truth and the people of falsehood. End quote.

    Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/question no. 206.

    Based on this, if a man whose religious commitment and character are good proposes marriage to a Muslim woman, then she should accept him even if he does not belong to one of these madhhabs, but if the one who proposes to her is a member of one of the misguided and deviant groups, then she should not accept him.

    And Allaah knows best.

    Islam Q&A

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    Physical action is an essential part of faith without which faith is not sound


    Some people think that physical righteous deeds are a prerequisite for the perfection of faith, but not one of the essential elements thereof, or in other words, they are not essential for the validity of faith. There has been a great deal of disagreement among people concerning this matter, so we hope that you can explain how valid this argument is, may Allah reward you. Please explain how important physical righteous deeds are to faith.

    Published Date: 2018-02-24
    Praise be to Allah

    What is indicated by the Qur’an and Sunnah, and the righteous early generations are agreed upon this, is that faith consists of both words and deeds, and may increase and decrease; there is no faith unless it is accompanied by actions, just as there is no faith unless it is accompanied by words. So faith is not valid unless both are present together. This is an issue that is known to Ahl as-Sunnah. As for the view that action is something required for the perfection of faith, this is the view of the Ash‘aris and others like them; it is well-known that the view of the Ash‘aris with regard to faith (eemaan) is one of the ideas of the Murji’ah.

    Ash-Shaafa‘i (may Allah have mercy on him) said: The consensus of the Sahaabah and Taabi‘een, and those who came after them, and our contemporaries, is that faith consists of words, deeds and intentions, and none of the three is valid except with the others.

    End quote from Sharh Usool I‘tiqaad Ahl as-Sunnah by al-Laalkaa’i (5/956); Majmoo‘ al-Fataawa (7/209).

    Al-Aajurri (may Allah have mercy on him) said:

    You should understand – may Allah have mercy on us and you – that the view of the Muslim scholars is that faith is obligatory for all people, and it consists of belief in the heart, affirmation on the tongue, and physical actions (righteous deeds).

    Moreover, you should understand that having knowledge and belief in the heart is not sufficient unless it is accompanied by verbal affirmation of faith, and knowledge in the heart and verbal affirmation are not valid unless they are accompanied by physical action (righteous deeds). Once a person combines these three characteristics, then he is a believer. This is indicated by the Qur’an and Sunnah, and the views of the Muslim scholars.

    End quote from ash-Sharee‘ah (2/116).

    Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Based on this issue, we may conclude two things, the first of which has to do with visible disbelief and the second has to do with hidden disbelief.

    As for the second (the issue of hidden disbelief), that is based on the view that faith consists of both words and deeds, as stated above. It is not possible for a man who believes firmly and strongly in his heart that Allah has enjoined upon him prayer, zakaah, fasting and Hajj, to live all his life without prostrating once to Allah, or fasting Ramadan, or giving zakaah for the sake of Allah, or going on pilgrimage to His House. That is not possible, and this cannot happen unless the person harbours hypocrisy and heresy in his heart. It does not happen when there is sound faith.

    End quote from Majmoo‘ al-Fataawa (7/616).

    Imam Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) said: There is no difference of opinion among the ummah that Tawheed must exist in the heart, which is knowledge; and on the tongue, which is words (verbal affirmation); and in one’s actions, which is acting in accordance with the commands and prohibitions. If a person does not fulfil one of these three, then he is not a Muslim.

    If he affirms Tawheed but does not act in accordance with it, then he is a stubborn disbeliever, like Pharaoh and Iblees. If he acts outwardly in accordance with Tawheed, but does not believe in it in his heart, then he is a pure hypocrite, worse than a disbeliever. And Allah knows best.

    End quote from ad-Durar as-Saniyyah fi’l-Ajwibah an-Najdiyyah (2/124).

    He also said: You should understand – may Allah have mercy on you – that the validity of religious commitment depends on what is in the heart of belief, love and hate, and it depends on a person uttering (the word of Islam, the Shahaadah) and refraining from uttering words of disbelief, and it depends on physical deeds, by putting the pillars of Islam into action, and refraining from deeds that render one a disbeliever. If one of these three is missing, then the person becomes a disbeliever and an apostate.

    End quote from ad-Durar as-Saniyyah (10/87).

    The scholars of Ahl as-Sunnah discussed this issue at length, including the fatwas issued by the Standing Committee that warn against some books which reiterate the view that physical actions (righteous deeds) are a precondition for the perfection of faith (and not an essential part thereof). The Committee has stated that that is the view of the Murji’ah. See: Fataawa al-Lajnah ad-Daa’imah (2/127-139, vol. 3).

    According to Ahl as-Sunnah, physical action is an essential part of faith, without which faith is not valid, and a lack of physical action is indicative of a lack of faith in the heart, because they are strongly interconnected. Whoever thinks that there could be strong and sound faith without that leading to physical action (righteous deeds), even though he knows about his religious duties and is able to do them, is thinking that something impossible is possible, and is denying the connection between physical action and what is in the heart, and is following the blameworthy view of the Murji’ah.

    And Allah knows best.

    Islam Q&A

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    ما هي عقيدة المرجئة ؟ - الشيخ عبد العزيز بن باز



    https://www.youtube.com/watch?v=OagMv_0F0yg

  8. #8

  9. #9
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    Zij hebben dezelfde geloofsovertuiging als die van de murjiaa met betrekking van al-imaan


    Afgedwaalde sekte - aqida ashari-maturidi - hun website: sahih.nl

    https://forums.marokko.nl/showthread.php?t=5654666

  10. #10
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    Over een uitspraak van de Murji’ah inzake Takfier al-Mu’ayyan - Shaykh Saalih al-Fawzaan



    https://www.youtube.com/watch?v=JJGZjOedclU

  11. #11
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    تحقيق مذهب شيخ الإسلام ابن تيمية في مسألتي العذر بالجهل وتكفير المعين

    http://www.al-tawhed.net/UploadedDat...n%20taymia.pdf