Lesson 20: Takfeer- Further Principles Flashcards
1
Q
Ayah about how Allah does not let one stray without clarifying to them
A
- <aside>
> **وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ**
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> **And Allāh would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allāh is Knowing of all things.**
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> -Tawbah 9:115
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- Allah makes it clear that unless a matter is clarified to someone, they will not be punished.
- This isn’t for everything of course, as there are issues that are **مَعْلُومٌ مِنَ الدِّينِ بِالضَّرُورَةِ-** known in the religion by necessity (everybody knows them and there is no doubt about it).
- There are matters that are unclear, difficult to understand, and a person cannot be blamed until the matter is clarified to them.
</aside>
2
Q
*Optional- statement of Ibn Taymiyyah (728 AH) on how Imam Ahmed treated the rulers influenced by the Mu’tazilah
A
- <aside>
> **فَالإِمَامُ أَحْمَدُ رَضِيَ اللَّهُ تَعَالَى عَنْهُ تَرَحَّمَ عَلَيْهِمْ، وَاسْتَغْفَرَ لَهُمْ لِعِلْمِهِ بِأَنَّهُمْ لَمْ يَتَبَيَّنْ لَهُمْ أَنَّهُمْ مُكَذِّبُونَ لِلرَّسُولِ، وَلَا جَاحِدُونَ لِمَا جَاءَ بِهِ وَلَكِنْ تَأَوَّلُوا فَأَخْطَأُوا، وَقَلَّدُوا مَنْ قَالَ ذَلِكَ لَهُمْ**
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> **"Imam Ahmad, may Allah be pleased with him, showed mercy upon them and sought forgiveness for them (the rulers), knowing that they had not realized that they were denying the Messenger, nor were they rejecting what he brought (by saying the Quran is created). Rather, they made an error in interpretation and followed those who had told them that.”**
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> -Majmu’ al Fatawa volume 23 page 349
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- Saying the Quran is created is a statement of Kufr, and a rejection of the prophet **ﷺ** and denying what the prophet **ﷺ** brought and denying what Allah **ﷻ** himself said in the Quran.
- When Imam Ahmed saw the rulers making a wrong interpretation and followed those who whispered in their ear from the mu’tazilah who whispered in their ears, he made Tarahum-asking Allah for mercy and forgiveness for them.
- Imam Ahmed did present the truth to them, as when he was arrested, he debated with the heads of the Mu’tazilah But because the Mu’tazilah would deceive the rulers by claiming he was lying, that he was a Kafir, he was falsely interpreting and so on, which caused the rulers and leaders to be confused.
</aside>
3
Q
How did Ibn Taymiyyah characterize people who commit Kufr?
A
he divided them into 3 groups:
- Genuinely looks for the truth, strives to reach it but errors
- Their mistake is forgiven - Openly opposes the prophet ﷺ even after the matter is explained
- This person is a Kafir - Didn’t really look for the truth, fell in short it in
- They are a sinner, causing them to potentially reach the level of a Fasiq (disobedient and defiant)
- Or their good deeds still outweigh their bad deeds.
Theres no doubt that there are certain things that are needed by default to be a muslim, that must be understood by a person and they are known as مَعْلُومٌ مِنَ الدِّينِ بِالضَّرُورَةِ- known in the religion by necessity,
- But there is also no doubt that when individuals come and muddy the waters, give false interpretations to verses, weak, false ahadith that matters can become confusing.
- We must make sure that a person had clarity on their action- this could be due to that action being known by necessity, or the matter had been clarified to them clearly before the ruling was applied on them.
- If one doesn’t know if this happened or not, then this does not concern you.
4
Q
Hadith about leaving off that which does not concern you
A
- > عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم “مِنْ حُسْنِ إسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ”.حَدِيثٌ حَسَنٌ، رَوَاهُ التِّرْمِذِيُّ [رقم: 2318] ، ابن ماجه [رقم:3976].On the authority of Abu Hurayrah (may Allah be pleased with him) who said:The Messenger of Allah (peace and blessings of Allah be upon him) said, “Part of the perfection of one’s Islam is his leaving that which does not concern him.” A hasan (good) hadeeth which was related by at-Tirmidhi and others in this fashion.
5
Q
Ayat about what prevents/is an excuse for the person not being punished
A
- <aside>
> **مَن كَفَرَ بِٱللَّهِ مِنۢ بَعۡدِ إِيمَٰنِهِۦٓ إِلَّا مَنۡ أُكۡرِهَ وَقَلۡبُهُۥ مُطۡمَئِنٌّۢ بِٱلۡإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلۡكُفۡرِ صَدۡرًا فَعَلَيۡهِمۡ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمۡ عَذَابٌ عَظِيمٌ**
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> **Whoever disbelieves in [i.e., denies] Allāh after his belief...except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allāh, and for them is a great punishment;**
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> -Nahl 16:106
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### Benefits:
- One of the conditions of applying a ruling of disbeleif to an individual is that they must have done it from their own free will, and not because they were forced or in fear for their life.
- The one who is compelled (severe tortute, fear of their life and the likes of it) and commits an act of Kufr, this isn’t held against them.
</aside><aside>
<aside>
> **ٱدْعُوهُمْ لِـَٔابَآئِهِمْ هُوَ أَقْسَطُ عِندَ ٱللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوٓا۟ ءَابَآءَهُمْ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَمَوَٰلِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌۭ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَـٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًا**
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> **Call them (adopted sons)by [the names of] their fathers; it is more just in the sight of Allāh. But if you do not know their fathers - then they are [still] your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allāh Forgiving and Merciful.**
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> -Ahzab 33:5
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- A person who makes a mistake (such as a person saying a word of Kufr by mixing up the words) or it wasn’t their intention to do it (didn’t realize what they were doing), did something in the heat of the moment and never did intend to do it with their heart.
- This point is explained in the Hadith below
</aside>
</aside>
6
Q
Ahadith on the need to establish proof, impediments to Takfir/punishment
A
- <aside>
<aside>
> **وَعَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كانَ رَاحِلَتُهُ بِأَرْضٍ فَلَاةٍ فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ فَأَيِسَ مِنْهَا فَأَتَى شَجَرَةً فَاضْطَجَعَ فِي ظِلِّهَا قَدْ أَيِسَ مِنْ رَاحِلَتِهِ فَبَيْنَمَا هُوَ كذلكَ إِذ هُوَ بِهَا قَائِمَةً عِنْدَهُ فَأَخَذَ بِخِطَامِهَا ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ: اللَّهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ ". رَوَاهُ مُسلم**
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> **Anas reported God’s messenger as saying, "God is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be if his riding-beast which was carrying his food and drink escaped from him in a waterless desert and he, despairing of recovering it, went and lay down in the shade of a tree, then suddenly saw it standing beside him and, seizing its halter, said from excess of joy, ‘O God, Thou art my servant and I am Thy lord’, making a mistake from excess of joy.”**
> Muslim transmitted it.
>
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- The man mixed up the words because of his extreme happiness.
- The prophet said he made a mistake, and not he disbelieved even though the statement is Kufr.
- But because of the persons intense joy and they mixed it up, Allah didn’t hold it against the person.
</aside>
</aside><aside>
> **عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ: "إنَّ اللَّهَ تَجَاوَزَ لِي عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ" . حَدِيثٌ حَسَنٌ، رَوَاهُ ابْنُ مَاجَهْ [رقم:2045]، وَالْبَيْهَقِيّ ["السنن" 7 ].**
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> **On the authority of Ibn Abbas (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said:**
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> **Verily Allah has pardoned [or been lenient with] for me my ummah: their mistakes, their forgetfulness, and that which they have been forced to do under duress. A hasan hadeeth related by Ibn Majah, and al-Bayhaqee and others.**
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</aside><aside>
> **حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ - وَاللَّفْظُ لأَبِي بَكْرٍ قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا - وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ آدَمَ بْنِ سُلَيْمَانَ، مَوْلَى خَالِدٍ قَالَ سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، يُحَدِّثُ عَنِ ابْنِ عَبَّاسٍ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ { وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ} قَالَ دَخَلَ قُلُوبَهُمْ مِنْهَا شَىْءٌ لَمْ يَدْخُلْ قُلُوبَهُمْ مِنْ شَىْءٍ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " قُولُوا سَمِعْنَا وَأَطَعْنَا وَسَلَّمْنَا " . قَالَ فَأَلْقَى اللَّهُ الإِيمَانَ فِي قُلُوبِهِمْ فَأَنْزَلَ اللَّهُ تَعَالَى { لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا} قَالَ قَدْ فَعَلْتُ { رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا} - قَالَ قَدْ فَعَلْتُ { وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلاَنَا} قَالَ قَدْ فَعَلْتُ .
It is narrated on the authority of Ibn 'Abbas:**
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> **When this verse:" Whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it" (ii 284), there entered in their minds something (of that fear) such as had never entered their hearts (before). The Apostle (ﷺ) observed: Say: We have heard and obeyed and submitted ourselves. He (the reporter) said: Allah instilled faith in their hearts and He revealed this verse:" Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it. And pardon us, have mercy on us. Thou art our Protector" (ii. 286). He said: I indeed did it.**
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</aside><aside>
> **عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبَيِّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ : أَسْرَفَ رَجُلٌ عَلي نَفْسِهِ ، فَلَمَّا حَضَرَهُ المَوْتُ أَوْصَى بَنِيه ، فَقَالَ : إِذَا أَنَا مِتُّ فَأَحْرِقُوني ، ثُمَّ اسْحَقُوني ، ثُمَّ أَذْرُوني في البَحْرِ فَوَاللهِ لَئِنْ قَدَرَ عَلَيَّ رَبِّي لَيُعَذَّبَنِّي عَذَاباً ، مَا عَذَّبَهُ أَحَداً ، فَفَعَلُوا ذَلِكَ بِهِ . فَقَالَ لِلْأَرْضِ : أَدِّي مَا أَخَذْتِ ، فَإِذا هُوَ قَائِمٌ ، فَقَالَ لَهُ : مَا حَمَلَكَ عَلَي مَا صَنَعْتَ ؟ قَالَ : خَشْيَتُكَ يَا رَبِّ ، أَوْ مَخَافَتُكَ . فَغَفَرَ لَهُ بِذَلِكَ . رواهُ مسلم (وكذلك البخاري والنسائي وابن ماجه)**
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> **On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:**
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> **A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).**
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different wording:
> **حَدَّثَنِي مُحَمَّدُ بْنُ مَرْزُوقِ ابْنِ بِنْتِ مَهْدِيِّ بْنِ مَيْمُونٍ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَالَ رَجُلٌ لَمْ يَعْمَلْ حَسَنَةً قَطُّ لأَهْلِهِ إِذَا مَاتَ فَحَرِّقُوهُ ثُمَّ اذْرُوا نِصْفَهُ فِي الْبَرِّ وَنِصْفَهُ فِي الْبَحْرِ فَوَاللَّهِ لَئِنْ قَدَرَ اللَّهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لاَ يُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ فَلَمَّا مَاتَ الرَّجُلُ فَعَلُوا مَا أَمَرَهُمْ فَأَمَرَ اللَّهُ الْبَرَّ فَجَمَعَ مَا فِيهِ وَأَمَرَ الْبَحْرَ فَجَمَعَ مَا فِيهِ ثُمَّ قَالَ لِمَ فَعَلْتَ هَذَا قَالَ مِنْ خَشْيَتِكَ يَا رَبِّ وَأَنْتَ أَعْلَمُ . فَغَفَرَ اللَّهُ لَهُ " .**
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> **Abu Huraira reported Allah's Messenger (ﷺ) as saying that a person who had never done any good deed asked the members of his family to burn his dead body when he would die and to scatter half of its ashes over the land and half in the ocean. By Allah, if Allah finds him in His grip, He would torment him with a torment with which He did not afflict anyone amongst the people of the world; and when the person died, it was done to him as he had commanded (his family) to do. Allah commanded the land to collect (the ashes scattered on it) and He commanded the ocean and that collected (ashes) contained in it. Allah questioned him why he had done. that He said: My Lord, it is out of Thine fear that I have done it and Thou art well aware of it, and Allah granted him pardon: .**
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> -Sahih Muslim 2756a
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</aside>
7
Q
Statement of Ibn Taymiyyah (728 AH) on the need to differentiate between general and specific Takfir
A
- <aside>
> **وَكُنْتُ أُبَيِّنُ أَنَّ مَا نُقِلَ عَنِ السَّلَفِ وَالأَئِمَّةِ مِنْ إِطْلَاقِ الْقَوْلِ بِتَكْفِيرِ مَنْ يَقُولُ كَذَا وَكَذَا فَهُوَ أَيْضًا حَقٌّ لَكِنْ يَجِبُ التَّفْرِيقُ بَيْنَ الإِطْلَاقِ وَالتَّعْيِينِ**
**"I used to clarify that what was reported from the Salaf and the Imams about excommunicating those who say such and such is also true. However, it is necessary to differentiate between general excommunication and specifying individuals.”**
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> -Majmu’ al fatawa third volume
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- This is the ‘Aqeedah of Ahlul Sunnah, and that is
> **التَّفْرِيقُ بَيْنَ الإِطْلَاقِ وَالتَّعْيِينِ**
**Differentiating between general and specific application**
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- For example, we can say whoever says that Allah is their slave and they are his lord, is a Kafir.
- But to apply that to the average Muslim, this requires knowing the situation of the person, was it compulsion, extreme joy, mixed up his words that weren’t what he intended to say, and so on.
- You will find in the books of ‘Aqeedah that whoever says \_\_\_ is a kafir. This is **الإِطْلَاقِ -** general, and not specific.
</aside>
8
Q
Hadith about clear Kufr needed to Takfir the rulers
A
- <aside>
> **حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ، قَالَ دَخَلْنَا عَلَى عُبَادَةَ بْنِ الصَّامِتِ وَهْوَ مَرِيضٌ قُلْنَا أَصْلَحَكَ اللَّهُ حَدِّثْ بِحَدِيثٍ، يَنْفَعُكَ اللَّهُ بِهِ سَمِعْتَهُ مِنَ النَّبِيِّ، صلى الله عليه وسلم. قَالَ دَعَانَا النَّبِيُّ صلى الله عليه وسلم فَبَايَعْنَاهُ فَقَالَ فِيمَا أَخَذَ عَلَيْنَا أَنْ بَايَعَنَا عَلَى السَّمْعِ وَالطَّاعَةِ، فِي مَنْشَطِنَا وَمَكْرَهِنَا، وَعُسْرِنَا، وَيُسْرِنَا، وَأَثَرَةٍ عَلَيْنَا، وَأَنْ لاَ نُنَازِعَ الأَمْرَ أَهْلَهُ، إِلاَّ أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ مِنَ اللَّهِ فِيهِ بُرْهَانٌ.**
>
>
> **Narrated Junada bin Abi Umaiya: We entered upon 'Ubada bin As-Samit while he was sick. We said, "May Allah make you healthy. Will you tell us a Hadith you heard from the Prophet (ﷺ) and by which Allah may make you benefit?" He said, "The Prophet (ﷺ) called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah."**
>
> -Bukhari
>
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- Obey the ruler in all situations-ease, hardship, oppression, prosperity, unless you see clear undisputed disbelief.
- Just like we mentioned with Hatib, if there are possibilities that can show a different meaning, then they must be explored.
- As for clear, undisputed disbelief, this is different.
</aside>
9
Q
Not Carrying Out Takfeer In The Presence Of Doubts: evidences and explanation of it
A
> اِدْرَؤُوا الْحُدُودَ بِالشُّبُهَاتِDon’t carry out the prescribed punishments if there are doubts or confusion around them.
- Narrated from numerous chains, all of them have weakness.
- Some of the scholars say they support each other, reaching the level of Hassanu li ghayrihi
- Even if we say the Hadith is da’eef, there is ijma’ on this issue as transmitted by ibn Mundhir
> قال ابنُ المُنْذِرِ:أَجْمَعَ كُلُّ مَنْ نَحْفَظُ عَنْهُ مِنْ أَهْلِ الْعِلْمِ، أَنَّ الْحُدُودَ تُدْرَأُ بِالشُّبَهِ.“Ibn al-Mundhir said: All whom we have preserved from among the scholars agreed that the hudud (prescribed punishments) are warded off by doubts.”
and among the scholars who spoke on this issue were Tirmidhi, Bayhaqi, Ibn Majah, Ibn Abi Shaybah and they narrated ahadith regarding this (even though all these ahadith have some weakness) but they come together with the Ijma’ to suggest this is an issue of Ijma’, It is said that no one from the earlier generations went against this principle.
- So the principle is: if there are doubts that have possibilities of confusion, we can’t carry out a punishment in the presence of these doubts.
For example, a person is confused about an issue, and believe what they are doing isn’t kufr, and they have already been presented an ayah, hadith (not something known by necessity, but something where a person was genuinely confused, not to add that there are discussions regarding if something is known by necessity, or a potential confusing and so on) and got a misunderstanding from it, and somebody told them, a ruling of takfir isn’t applied, and the doubt has to be clarified and cleared up.
Among the muslims who commit Kufr, many of them have a confusion, be it with regards to a verse, or hadith, such as the issue of seeking nearness to Allah through certain actions.
A person can read
> أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًۭاThose whom they invoke(like ‘Îsâ (Jesus) - son of Maryam (Mary), ‘Uzair (Ezra) seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.-Isra 17:57
- Their scholars say this ayah is those who are trying to find a way of getting closer to Allah, and the followers don’t know arabic, Tafsir, and follow their shaykh who tells them to go to graves and so on and got themselves mixed up and confused.
10
Q
Books that have the title Iman and on the topic of ‘Aqeedah
A
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- كِتَابُ الإِيمَانِ لِأَبِي عُبَيْد القَاسِمِ بْنِ سَلَّامٍ | Kitabul Iman by Abu Ubayd al-Qasim ibn Sallam (224 AH)
- كِتَابُ الإِيمَانِ لِابْنِ أَبِي شَيْبَةَ | Kitab al-Iman by Ibn Abi Shaybah (Abu Bakr Abdullah ibn Muhammed ibn abi Shaybah 235 AH)
- كِتَابُ الإِيمَانِ جُزْءٌ مِن صَحِيحِ البُخَارِي لِلإِمَامِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ البُخَارِي | Kitab al-Iman by Muhammad ibn Ismail al-Bukhari (256 AH) this is apart Saheeh Bukhari.
