Breadcrumbs

Endless Bliss (Part 3)


It is written at the end of the subject about 'disbeliever's marriage' in Durr al-mukhtar, "If a Muslim girl with nikah (marriage contract as prescribed by Islam) does not know Islam when she reaches puberty, her nikah becomes void [she becomes a renegade]. The attributes of Allahu ta'ala must be told to her, and she must repeat them and say, 'I believe these.'" In explaining this, Ibn 'Abidin (rahimah-ullahu ta'ala) said, "If the girl is little, she belongs in her parents' faith; she is a Muslim. When she reaches puberty, she does not belong to her parents' faith any longer. When she reaches puberty, because of her unawareness of Islam, she becomes a renegade. Unless she learns and believes the six tenets of Islam and believes that it is necessary to live up to Islam, she will not continue to be a Muslim even if she utters the Kalimat at-tawhid, that is, says, 'La ilaha illa'llah Muhammadun Rasulullah.' She has to believe the six tenets expressed in 'Amantu bi-'llahi ...,' and she has to say, 'I accept the commands and prohibitions of Allahu ta'ala.' " This explanation of Ibn 'Abidin shows that a disbeliever becomes Muslim as soon as he says the Kalimat at-tawhid and believes its meaning. But, like any other Muslim, when he has the chance he has to memorize the following words and learn their meaning precisely: "Amantu bi'llahi wa Mala'ikatihi wa Kutubihi wa Rusulihi wal-yawm-il-akhiri wa bil-qadari khairihi wa sharrihi minallahi ta'ala walba'thu ba'd-al-mawt haqqun ash-hadu an la ilaha illallah wa ash-hadu anna Muhammadan 'abduhu wa Rasuluhu." Also, if a Muslim boy does not learn these six tenets and say that he believes them, he becomes a renegade when he reaches puberty.

The meaning of ayat-i karimas [1](defined as ma'al, which means 'meaning as reported by the scholars of tafsir'; for, the meanings of ayat-i karimas were understood only by Rasulullah (sall-Allahu 'alaihi wa sallam), who, in his turn taught these meanings to his Sahaba [2] . The scholars of tafsir (science of interpretation of the Qur'an al-karim) differentiated these hadiths from those made up by munafiqs, mulhids and zindiqs, and, for those hadith-i-sharifs [3] they could not find, they themselves gave meanings to those ayats by following the (rules and principles of the) knowledge of tafsir. What is understood by those people who are unlearned in the Islamic scientces, who speak Arabic but have no knowledge of tafsir, is not called the tafsir (interpretation) of the Qur'an. That is why a hadith sharif says, 'One who gives meanings to the Qur'anal-karim according to his own understanding becomes a disbeliever.'

May Allahu ta'ala have us all keep to the right path shown by the scholars of Ahl as-Sunna! May he protect us from believing in the false, deceitful, insidious lies of the enemies of Islam and of the non-madhhabi people using the name 'great scholar of Islam'!

[1] ayat: A verse of al-Qur'an al-karim; al-ayat al-karima.
[2] Sahaba: if a Muslim has seen the Prophet, or talked to him, at least once when the Prophet was alive, he is called Sahabi. Plural form of Sahabi is Sahaba or As'hab. The word Sahaba-i kiram includes all those great people each of whom has seen the Prophet at least once. The lowest of the Sahaba is much higher than the highest of other Muslims. If a person has not seen the Prophet but has seen or talked to one of the Sahaba at least once, he is called Tabi'. Its plural form is Tabi'in. In other words, the Tabi'in are the successors of the Sahaba. If a person has not seen any of the Sahaba but has seen at least one of the Tabi'in, he is called Taba'i Tabi'in. The Sahaba, the Tabi'in and the Taba'i tabi'in altogether are called the Salaf-i salihin (the early savants).
[3] hadith (sharif): i) a saying of the Prophet ('alaihi 's-salam).; al-Hadith ash-sharif: all the hadiths as a whole; ii) 'ilm al-hadith; iii) Books of the hadith ash-sharif. iv) Al-hadith al-qudsi, as-sahih, al-hasan: kinds of hadiths (for which, see Endless Bliss, II).