Bukhari

Chapter of Sahih Bukhari Hadith Number: 7274: «بَابُ قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بُعِثْتُ بِجَوَامِعِ الْكَلِمِ» :
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading based on the noble statement of the Prophet sallallahu alayhi wa sallam that «بعثت بجوامع الكلم», whereas under the chapter only revelation (wahy) is mentioned, and there is no mention of «جوامع الكلم», because just as revelation was sent down to the Prophet sallallahu alayhi wa sallam, in the same way, revelation was sent down to the previous Prophets alayhimus-salam as well. So then, how is there any relevance between the chapter heading and the hadith? To understand this issue and its relevance, we present the statement of Hafiz Ibn Hajar rahimahullah.

Thus, he writes:
«ومعنى الحصر فى قوله ”إنما كان الذى أوتيته“ أن القرآن أعظم المعجزات وأفيدها وأدومها لاشتماله على الدعوة والحجة ودوام الانتفاع به إلى آخر الدهر، فلما كان لا شيئي يقاربه فضلاً عن أن يساويه كان ما غداه بالنسبة إليه كأن لم يقع.» [فتح الباري لابن حجر : 212/14]
“In «إنما كان الذى أوتيته», the meaning of restriction (hasr) is that the Qur’an is the greatest of miracles and is a source of hope and permanence (i.e., it will always remain), because it contains invitation and proof, and its benefit will continue until the end of times. Nothing comes close to it, let alone being equal to it (i.e., nothing can match it). So, in relation to it, everything else is as if it never occurred.”

From the explanation of Hafiz Ibn Hajar rahimahullah, it becomes clear that the Noble Qur’an, which was granted to the Prophet sallallahu alayhi wa sallam through revelation (wahy), is such a miracle that, along with being comprehensive in speech (jawami‘ al-kalim), will remain until the Day of Judgment. Therefore, the relevance to the chapter is established from this aspect.

‘Allamah ‘Ayni rahimahullah says:
«مطابقة للترجمة تؤخذ من قوله ”وإنما كان الذى اوتيت وحيا“ إلى آخرة، فإنه صلى الله عليه وسلم أراد بقوله: ”وحيًا أوحاه الله إليّ“ القرآن ولا شك أن فيه جوامع الكلم.» [عمدة القاري للعيني : 40/25]
“The conformity of the hadith with the chapter heading will be derived from these words: «وإنما كان الذى اوتيت و حيا (الحديث)» up to the end. Certainly, the intent of the Prophet sallallahu alayhi wa sallam by «و حياً أوحاه الله إلى» is the Noble Qur’an, regarding which there is no doubt that it is jawami‘ al-kalim (comprehensive in speech).”

As for the matter of jawami‘ al-kalim, the research is that jawami‘ al-kalim does not refer only to the Great Qur’an, but it encompasses both the Qur’an and the hadith, and this is the established view. Hafiz Ibn Hajar al-‘Asqalani rahimahullah has discussed this point in detail.

Thus, he writes:
«قيل يؤخذ من إيراد البخاري هذا الحديث عقب الذى قبله أن الراجح عنده أن المراد بجوامع الكلم القرآن و ليس ذالك بلازم، فإن دخول القرآن فى قوله ”بعثت بجوامع الكلم“ لا شك فيه و إنما النزاع هل يدخل غيره من كلامه من غير القرآن؟ و قد ذكروا من أمثلة جوامع الكلم فى القرآن قوله تعالى: ﴿وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ﴾ [البقرة : 179] إلى غير ذالك و من أمثلة جوامع الكلم من الأحاديث النبوية حديث عائشة ”كل عمل ليس عليه أمرنا فهو رد“ و حديث ”كل شرط ليس فى كتاب الله فهو باطل“.» [فتح الباري لابن حجر : 214/14]
“Some have said that from Imam Bukhari rahimahullah mentioning this hadith after the previous one, it can be inferred that, according to him, the preferred view is that jawami‘ al-kalim refers to the Qur’an. However, this is not necessary. The statement of the Prophet sallallahu alayhi wa sallam: «بعثت بجوامع الكلم» means that the Qur’an is included in it, and there is no doubt about this. The real dispute is whether anything besides the Qur’an is included in jawami‘ al-kalim or not. Among the examples of Qur’anic jawami‘ al-kalim are the verses: al-Baqarah: 179, al-Nur: 52, etc. To clarify the examples of hadith (that they too are jawami‘ al-kalim), the hadith narrated from Sayyidah ‘A’ishah radi Allahu anha is mentioned: «كل عمل ليس عليه أمرنا فهو رد» and «كل شرط ليس فى كتاب الله . . . . .», and the hadith of Miqdam «ما ملأ ابن آدم وعاء شرا من بطنه» (are noteworthy).”

From these excerpts of Hafiz Ibn Hajar rahimahullah, it is clear that jawami‘ al-kalim refers to both the Qur’an and the hadith. If one studies the hadiths with a research-oriented perspective, countless and innumerable examples of jawami‘ al-kalim are found in the books of hadith. The Prophet sallallahu alayhi wa sallam, through examples, also resolved issues until the Day of Judgment. The speech of the Prophet sallallahu alayhi wa sallam used to be concise, but in terms of its content, it was so comprehensive that, apart from the Noble Qur’an, it is difficult—rather impossible—to find its like in the religious books of the world.

This humble and insignificant servant says that Imam Bukhari rahimahullah wanted to clarify with great subtlety that the application of jawami‘ al-kalim and revelation (wahy) is upon both the Qur’an and the hadith. Imam Bukhari rahimahullah mentioned two hadiths under the chapter. In the first hadith, the words are that this hadith (I have been given jawami‘ al-kalim and I have been supported with awe, and I was sleeping...)—this hadith, in and of itself, presents jawami‘ al-kalim, i.e., this hadith, by its very words, establishes conformity with the chapter, from which it becomes clear that «جوامع الكلم» includes hadiths. The second hadith, which we have mentioned under the chapter, mentions revelation (wahy), by which is meant the Noble Qur’an as well as other types of revelation.

Hadith Commentary:
The Qur'an is a miracle that will remain until the Day of Judgment.
Today, it has been fourteen hundred years since the Qur'an was revealed, yet no one has been able to produce even a single surah like it, despite the fact that in every era there have been hundreds of opponents and enemies of the Qur'an.
Now, no one should say that, according to census figures, the number of Christians appears to be greater than that of Muslims, so how will Muslims be more numerous in the Hereafter?
This is because the Christians who are worthy of being called the Ummah of 'Isa (alayhis salam) are only those who lived up until the advent of the Prophet (sallallahu alayhi wa sallam); and among them, only those Christians who remained steadfast upon the true Shari'ah of 'Isa (alayhis salam), that is, those who affirmed the oneness of Allah (tawhid) and considered 'Isa (alayhis salam) to be the servant and messenger of Allah.
On the Day of Judgment, Muslims will be greater in number than those Christians.
The Christians of this era are, in reality, neither the Ummah of 'Isa (alayhis salam) nor true Christians; they are merely followers of the name of 'Isa (alayhis salam).
They have altered their religion and corrupted its greatest pillar, namely the oneness of Allah (tawhid). It is regrettable that, in the same way, Muslims in name have also changed their religion and begun to commit shirk (associating partners with Allah); such Muslims, too, are in reality not Muslims, nor can they be counted among the Ummah of Muhammad (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
The Noble Qur’an is such a miracle that it is greater than all other miracles and will remain until the Day of Judgment.
Today, it has been nearly fourteen hundred years since the Noble Qur’an was revealed, but despite all efforts, no one has been able to produce even a single verse like it.

➋
This is the greatest miracle of the Messenger of Allah (sallallahu alayhi wa sallam).
The commentators have written that in the previous hadith, “jawami‘ al-kalim” refers to the Noble Qur’an.
From the style and approach of Imam Bukhari rahimahullah, this is also what appears to be the case. However, we have some reservation in this regard, because although there is no doubt that the Noble Qur’an is “jawami‘ al-kalim,” are the sayings of the Messenger of Allah (sallallahu alayhi wa sallam) not included in “jawami‘ al-kalim”? According to our inclination, some sayings of the Messenger of Allah (sallallahu alayhi wa sallam) are such that, in terms of wording, they are extremely concise, but in terms of meaning, they are like an ocean. For example:
(“Whoever does an action that is not in accordance with our matter, it is rejected.”
“Every condition that is not in the Book of Allah is invalid.”
“And when I command you to do something, do of it as much as you are able.”)

➌
In any case, “jawami‘ al-kalim” includes both the Noble Qur’an and the blessed hadiths.
The requirement of holding fast to the Book and the Sunnah also appears to be that both should be included in “jawami‘ al-kalim.”
And Allah knows best.

Understanding of the Hadith:
In this hadith, the great miracle of the Noble Prophet sallallahu alayhi wa sallam—the Noble Qur’an—has been mentioned, whose miraculous nature will remain until the Day of Judgment. A small example of this is that this is the only book in the world that is read the most, listened to the most, memorized the most, and recited in thousands and millions of mosques during prayers every Ramadan. And today, if there is any religion being accepted the most, it is the religion of Islam, which is based on the teachings of this very Qur’an.

Hadith Commentary:
Allah, the Exalted, granted each prophet the type of miracle that was needed in their respective era.
In the time of Musa (alayhis salam), the science of magic was widespread, so he was given such a miracle that all the magicians were defeated and left astounded.
In the time of Isa (alayhis salam), medicine was prevalent.
He was given such miracles that not even the greatest physician could perform such cures.
In the era of our Prophet Muhammad (sallallahu alayhi wa sallam), eloquence, rhetoric, and claims of poetry were highly celebrated, so he was granted the magnificent miracle of the Noble Qur’an, such that the most eloquent and articulate people of all ages acknowledged its supremacy, and they could not produce even a small surah like that of the Qur’an.
The meaning of this hadith is precisely that the miracles of other prophets were only witnessed by those present at the time, and it was they who believed; their effect did not remain for those who came after.
Although, due to imitation of parents and previous elders, some people remained upon their way, in their own times they considered those miracles to be nothing more than tales, and my miracle—the Qur’an—remains forever; it is fresh and new in every era and at every moment, and the more one reflects upon it, the greater the delight becomes.
Its subtleties and benefits are endless, which people will continue to discover until the Day of Judgment.
In this respect, my followers will always remain, and my miracle—the Qur’an—will also always exist.

Hadith Commentary:
1.
Allah, the Exalted, granted every prophet a miracle suited to his era.
In the time of Musa (alayhis salam), magic and sorcery were widespread.
Allah, the Exalted, granted him such a miracle that the magicians of that era were defeated.
In the time of Isa (alayhis salam), medicine was highly prevalent.
Allah, the Exalted, granted him such miracles that the greatest physicians of that time were left astounded.
In the era of the Messenger of Allah (sallallahu alayhi wa sallam), eloquence and oratory were highly esteemed, to the extent that the Arabs would call others “Ajamis,” meaning mute.
The Messenger of Allah (sallallahu alayhi wa sallam) was granted the Noble Qur’an, whose eloquence and rhetoric silenced the greatest of writers and orators, and they acknowledged its supremacy.
They became incapable of producing even the like of a small surah of the Qur’an.
2.
The meaning of the hadith is that the other noble prophets (alayhimus salam) were given such miracles that, upon witnessing them, people would believe, but their effect would not remain for those who came after. The miracle of the Messenger of Allah (sallallahu alayhi wa sallam), the Qur’an, is ever-fresh for every era and every time; thus, until the Day of Resurrection, people will continue to ponder over it and benefit from faith.
In any case, the Noble Qur’an is such a miracle that, despite repeated challenges, it has never been matched.
No one has been able to produce anything like it, or ten surahs like it, or even a single surah or a single verse like it.
3.
There are various aspects to the miraculous nature of the Noble Qur’an, the details of which are as follows:
➊
It is a masterpiece of excellent speech and supreme eloquence and rhetoric, the like of which all creation is incapable of producing.
➋
It comprises such unique composition and wondrous style that it differs from the styles and compositions of the Arabs.
➌
Its law is so comprehensive and complete that it fulfills all the needs of every human being.
➍
It gives news and prophecies of the past and the future that could not be known except through revelation.
➎
Whatever it has informed regarding promises and warnings will certainly come to pass.
➏
The Qur’an is protected from every kind of addition, omission, and alteration.
➐
Its memorization and understanding are extremely easy and possible for everyone.
➑
The Qur’an settles in the hearts of both its followers and strangers, and pours sweetness into their ears.
➒
It is such a discourse that the reciter never tires of it, nor does the listener become weary of it.
➓
It is such a code of conduct that it made shepherds of goats into leaders of the ummah.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
بِضْعٌ (Bid‘un):
When used for a number, both the fathah (a) and kasrah (i) on the letter "ba" in "bid‘un" and "bid‘ah" are permissible. It can also mean a piece of flesh. In terms of numbers, it is used for anything from three up to nine or ten.

(2)
الشُّعْبَةُ (al-shu‘bah):
A part, a piece, a portion.

Benefits and Issues:
(1)
In the narration of Abdullah ibn Umar radi Allahu anhuma, Islam was likened to a building or a tent, whereas in the narration of Abu Hurairah radi Allahu anhu here, faith (iman) is likened to a tree. It is evident that a tree is composed of several parts, i.e., roots, branches, and leaves; it is not simple (basit), meaning it is not just the root or the trunk alone. However, the status of all these parts is not the same. There are some parts, the absence of which does not nullify the essence of the tree, even if there is some deficiency or reduction in them, such as branches, twigs, and leaves. But there are some parts, the absence of which, even if the rest remain, the tree cannot exist, such as if the root and the trunk are cut off, even if the branches and leaves are intact, the tree ceases to exist.

Similarly, faith (iman) is also composed of three things, i.e., it has three components, but their status and rank are not equal or the same. Therefore, there is increase and decrease in faith.

In this hadith, faith is described as having "bid‘un wa sab‘una" (over seventy branches), and in the narration of Bukhari, "bid‘un wa sittuna" (over sixty). Thus, there is a difference of opinion among scholars regarding the reconciliation of these two narrations.

Some scholars are of the view that the word "seventy" is merely for abundance; the Arabs use the word "seventy" for exaggeration and abundance, not for a specific number.

Allamah ‘Ayni rahimahullah has stated that, in terms of affirmation by the heart (tasdiq bil-qalb), faith has thirty-one branches; in terms of verbal affirmation (iqrar bil-lisan), seven; and in terms of action by the limbs (amal bil-arkan), forty branches. Thus, the total becomes seventy-eight.

According to the research of Hafiz Ibn Hajar rahimahullah, the actions of the heart are twenty-four, verbal actions are seven, and bodily actions are thirty-eight, making a total of seventy-eight. (Fath al-Bari: 1/73, 74)

Allamah Shabbir Ahmad Usmani rahimahullah is of the opinion that in the Qur’an, some branches are mentioned in such a way that if they are counted as one, it is correct, and if counted as more than one, that is also correct. For example, in the Qur’an, spending in the way of Allah is considered a branch of faith, and zakat is also a branch of faith. Similarly, abstaining from lying is one branch, and abstaining from false testimony is another; there are six such branches. If each is counted as one, the total becomes sixty-seven; if each is counted as two, then seventy-two.

Thus, from one perspective, it will be "bid‘un wa sittun" (over sixty), and from another, "bid‘un wa sab‘un" (over seventy). (Fadl al-Bari Sharh Sahih Bukhari Urdu, vol. 1, p. 318)

(2)
This hadith establishes that faith (iman) is composite (murakkab), but some consider it to be simple (basit). The details of the various schools and sects regarding this are as follows:

Schools and Sects Regarding the Simplicity of Faith:
(1)
Jahmiyyah:
The followers of Jahm ibn Safwan, according to whom faith is only the knowledge of the heart, whether that knowledge is voluntary or involuntary, regardless of actions. In this case, even Iblis and Pharaoh would be considered believers, because they also knew Allah in their hearts. Iblis said: "My Lord, because You have led me astray" (Qur’an, al-Hijr: 39) . Regarding Pharaoh and his people: "And they rejected them, while their souls were convinced thereof" (Qur’an, al-Naml: 14) .

(2)
Karramiyyah:
The followers of Muhammad ibn Karram, according to whom faith is only verbal affirmation (iqrar bil-lisan). Thus, even a hypocrite would be considered a believer, unless it is meant that they are believers in terms of worldly rulings, because these are based on outward actions, and only Allah knows the inner (heart). Therefore, hypocrites are considered Muslims. In the Hereafter, judgment will be according to the inner reality.

(3)
Mutakallimun:
According to Abu al-Hasan al-Ash‘ari, Abu Mansur al-Maturidi, and their followers, faith is the affirmation of the heart (tasdiq bil-qalb). According to them, verbal affirmation (iqrar bil-lisan) is a condition for being considered a Muslim in worldly rulings, because without it, one’s Islam would not be known. Clearly, a condition for something is not its essential part or component, just as ablution (wudu) is a condition for prayer, but not a pillar or component of prayer like bowing and prostration. Some Hanafis also hold this view; the Hanafi jurists consider verbal affirmation a component, but an additional component that can be omitted.

(4)
Murji’ah:
Three views are attributed to them:
(1) Faith is only verbal affirmation.
(2) Faith is only affirmation of the heart.
(3) Faith is affirmation of the heart and verbal affirmation.
According to this third view, Murji’ah consider faith to be composite.

Schools and Sects Regarding the Composite Nature of Faith:
(1)
Murji’ah:
Faith is the combination of verbal affirmation and affirmation of the heart.

(2)
Hanafis:
The well-known view of the Hanafis is that faith is the combination of verbal affirmation and affirmation of the heart.

(3)
Mu‘tazilah and Khawarij:
According to the Mu‘tazilah and Khawarij, faith is the combination of verbal affirmation, affirmation of the heart, and action by the limbs (amal bil-arkan), i.e., actions are a part and component of faith.

(4)
According to Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, all the hadith scholars, and the pious predecessors (salaf) of the Ummah: Faith is the combination of verbal affirmation, affirmation of the heart, and action by the limbs.

Maulana Shabbir Ahmad Usmani rahimahullah has also accepted this as the position of Imam Abu Hanifah. He writes: Imam Abu Hanifah, after analyzing the statements of the salaf, explained that according to them, faith is the sum of belief, speech, and action. However, within this sum, there are some fundamentals (usul) and some branches (furu‘). The essential faith, which is the basis of salvation, is affirmation of the heart and verbal affirmation. (Fadl al-Bari: 1/267)

Difference between Murji’ah and Hanafis:
According to the Murji’ah, actions have no connection to faith; they say: "La yadurru ma‘a al-iman ma‘siya kama la yanfa‘u ma‘a al-kufr ta‘a" — "Sin does not harm with faith, just as obedience does not benefit with disbelief." But according to the Hanafis, actions are the fruit, demand, and requirement of faith; without them, faith is not complete. Therefore, according to the Murji’ah, one who commits a major sin will not be punished; his faith is complete. But according to the Hanafis, if the one who commits a major sin does not repent, or Allah does not forgive him, he will enter Hell.

Thus, with perfect faith, a person will enter Paradise directly; it is that which saves from the Fire (munji ‘an al-nar), providing protection and refuge from it. If one commits a major sin, then it is munji ‘an al-khulud fi al-nar, i.e., after suffering punishment, he will be taken out of Hell. In other words, according to the Hanafis, actions are required, even if they are not part of faith.

Difference between Mu‘tazilah/ Khawarij and the Salaf of the Ummah:
According to the Mu‘tazilah, actions are such a part of faith that if they are absent, faith ceases to exist. That is, one who commits a major sin is not a believer, although they do not call him a disbeliever, but they declare him to be eternally in Hell and call him a "fasiq" (sinner). According to the Khawarij, one who commits a major sin is a disbeliever and will remain in Hell forever.

According to the salaf of the Ummah, the Imams, and the hadith scholars, faith, although it is the sum of three things, the status of the three components is not equal. Therefore, by committing a bad deed or a major sin, a person does not become a disbeliever, but his faith becomes deficient and incomplete. Thus, he is called a "mu’min fasiq" (a sinful believer), i.e., he is a believer but sinful. If Allah does not forgive him, after suffering punishment, he will be taken out of Hell and enter Paradise.

Difference between Hanafis and the rest of the Imams and Hadith Scholars:
(1)
According to the Hanafis: Actions are not included in the reality of faith, so they are not a part or component of it.

According to the hadith scholars and the rest of the Imams: Actions are included in the reality of faith, so they are its part and component, just as branches and leaves are part and component of a tree, and hands and feet are part and component of a human being. But their removal does not nullify the tree or the human being.

(2)
According to the Hanafis: There is no increase or decrease in faith.

According to the hadith scholars and the rest of the Imams: Faith increases and decreases, just as the cutting of branches and leaves causes deficiency and reduction in a tree; if its branches are present, it is complete, or just as the cutting of limbs causes deficiency in a human being, and if the limbs and organs are complete, he is complete. Similarly, negligence in actions causes faith to decrease, and performing righteous deeds causes faith to increase. The texts of the Qur’an and Sunnah support the position of the three Imams and the hadith scholars, and this is the correct view.

Question: Does faith (iman) increase and decrease? Clarify with evidences.

………… The Answer …………

There is no doubt that faith (iman) increases and decreases.

Allah Ta’ala says:

﴿فَاَمَّا الَّـذِيْنَ اٰمَنُـوْا فَزَادَتْـهُـمْ اِيْمَانًا﴾

Indeed, those who have believed, their faith increases.

(Surah At-Tawbah: 124)

For other verses of this meaning, see Sahih al-Bukhari (Book of Faith, Chapter: 1 before Hadith 8)

It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً، وَالحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ»

Faith has more than sixty branches, and modesty (haya) is a branch of faith.

(Sahih Bukhari: 9, Sahih Muslim: 57/35, Darussalam: 152)

Sayyiduna Abu Umamah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:

«مَنْ أَحَبَّ لِلّٰهِ، وَأَبْغَضَ لِلّٰهِ، وَأَعْطَي لِلّٰهِ، وَمَنَعَ لِلّٰهِ فَقَدِ اسْتَكْمَلَ الْإِيمَانَ»

Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, then his faith is complete.

(Abu Dawud: 4681 and its chain is hasan)

Umair bin Habib bin Khamashah radi Allahu anhu says:

«الْإِيمَانُ يَزِيدُ وَيَنْقُصُ»

Faith increases and decreases.

(Kitab al-Iman by Ibn Abi Shaybah: 14, and its chain is sahih)

Its narrator, Yazid bin Umair, was considered by Imam Abdur Rahman bin Mahdi to be among “a people who inherited truthfulness.” (Masa’il Muhammad bin Uthman bin Abi Shaybah: 25 with my verification, al-Mu’talif wal-Mukhtalif by al-Daraqutni 2/923)

This is the creed and position of Ahl al-Sunnah: that faith increases and decreases. (See al-Shari’ah by Imam Muhammad bin al-Husayn al-Ajurri pp. 116-118, and Sharh Usul I’tiqad Ahl al-Sunnah by al-Lalika’i (5/890-964), and others.)

This is also the belief of Imam Malik, Imam Shafi’i, and Imam Ahmad bin Hanbal and others, rahimahum Allah ajma’in.

Whereas in ‘Aqa’id Nasafiyyah (p. 92) it is written:

«والإيمان لا يزيد ولا ينقص»

Faith neither increases nor decreases.

In Haqqani ‘Aqa’id al-Islam it is stated: Faith is only the name of affirmation by the heart. See Haqqani ‘Aqa’id al-Islam (p. 123, authored by Abdul Haq Haqqani and approved by Muhammad Qasim Nanotwi)

Imam Bukhari rahimahullah says:

«حَدَّثَنَا الهذيل بْنُ سُلَيْمَانَ أَبُو عِيسَي قَالَ: سَأَلْتُ الْأَوْزَاعِيَّ قُلْتُ: يَا أَبَا عَمْرٍو مَا تَقُولُ فِي رَفْعِ الْأَيْدِيْ مَعَ كُلِّ تَكْبِيرَةٍ، وَهُوَ قَائِمٌ فِي الصَّلَاةِ؟ قَالَ: ذَلِكَ الْأَمْرُ الْأَوَّلُ، وَسُئِلَ الْأَوْزَاعِيُّ وَأَنَا أَسْمَعُ عَنِ الْإِيمَانِ فَقَالَ: الْإِيمَانُ يَزِيدُ وَيَنْقُصُ. فَمَنْ زَعَمَ أَنَّ الْإِيمَانَ لَا يَزِيدُ وَلَا يَنْقُصُ فَهُوَ صَاحِبُ بِدْعَةٍ فَاحْذَرُوهُ»

Hudhayl bin Sulayman Abu ‘Isa narrated to us, he said: I asked al-Awza’i, I said: O Abu ‘Amr! What do you say about raising the hands with every takbir while a man is standing in prayer? He said: This is the earlier matter (i.e., the practice of the predecessors). And al-Awza’i was asked about faith while I was listening, so he said: Faith increases and decreases. Whoever thinks that faith does not increase and decrease, he is an innovator (mubtadi’), so beware of him.

(Juz’ Raf’ al-Yadayn with my verification: 108, it is hasan, handwritten copy p. 129)

Note: In my translation of Juz’ Raf’ al-Yadayn, I had written “it is hasan,” but due to a typographical error by the compositor, it was printed as “it is da’if.” This error remained uncorrected even in the review. My method is that I mention the reason for a narration being weak, whereas in the printed edition of Juz’ Raf’ al-Yadayn, no reason for weakness is mentioned. On the original Arabic manuscript of Juz’ Raf’ al-Yadayn, I have written very clearly in my own hand “its chain is hasan” (handwritten H 108), so please correct your copies accordingly.

By Hudhayl bin Sulayman is meant Fudayk bin Sulayman, from whom Imam Bukhari and others have narrated, and Imam Bukhari generally narrates only from those he considers trustworthy. Also, Hafiz Ibn Hibban has declared him trustworthy, so Fudayk “mentioned” is hasan in hadith.

From this fatwa of Imam al-Awza’i (d. 157 AH), it is clear that those who believe that faith does not increase and decrease are innovators (mubtadi’un). «أعاذنا الله من شرّهم»

………… Original Article …………

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 1, pages 72 to 74) by Shaykh Hafiz Zubair Ali Zai rahimahullah