The Manner of Entering Paradise (2/2)

The Second Opinion

A group of scholars were of the opinion that the ahadith mentioned in the beginning of this treatise, and those of the same meaning, were stated before the revelation of the obligations and prescribed punishments. Amongst this group were Zuhri and Thawri. This is a very weak opinion: many of these ahadith were articulated in Madinah, after the revelation of the obligations and prescribed punishments. Some mention the fact that he was in the Battle of Tabuk and that occurred towards the end of his (sallAllahu ‘alaihi wa sallam) life.

Of this group some went on to say that these ahadith are all abrogated whereas others went on to say that they were not abrogated, rather unambiguous, and that conditions were later added to them. The issue of whether they are abrogated or not would then revolve around a well-known difference in the principles of jurisprudence: is an addition to a text regarded to be abrogation or not?

Thawri and others clearly stated that these ahadith were all abrogated by the revelation of the obligations and prescribed punishments. It is possible to understand that he meant by 'abrogation', 'clarification and explanation',   because the Salaf would frequently employ the word abrogation with this meaning. In this case, what this group meant was that the revelation of the obligations and prescribed punishment further clarified that entry into Paradise, and safety from the Fire, was dependent upon them. Therefore the texts mentioned in the beginning would be 'abrogated' i.e. 'clarified and expounded upon'; and the obligations would be the 'abrogating texts' i.e. the ones that clarify and expound upon the first set of texts.

The Third Opinion

Another group of scholars  were  of the opinion   that  the ahadith mentioned  in  the beginning of this treatise were all general  and that  they  found  specification    in other texts such as, "Whoever says, 'None has the right  to be worshipped       save Allah,' sincerely ....",  "...with certainty ...",  "...with  his  heart  affirming   the truth   of   what   his  tongue    articulates  ... ",  "... saying   it  from   his heart ...", and  "...stated  by his  tongue  with  his  heart  finding  tranquility  in  it ..."

All of  these  texts  show that  the  heart  must  have  a role  to play in  this  and  it must actualise, and live, the meaning of the two testifications of faith. Its  actualisation lies in the  fact that the heart does  not  take  to  a god  besides   Him  by way of  love, fear, hope,  reliance,  seeking  help,  submission,  penitence,   and  request. It actualises   the fact that Muhammad is the Messenger of Allah by only worshipping Allah in the way legislated by him (sallAllahu ‘alaihi wa sallam).

This meaning was clearly mentioned by the Prophet (sallAllahu ‘alaihi wa sallam) in a hadith, "Whoever says, 'None has the right to be worshipped save Allah,’ sincerely shall enter Paradise."[1] He was asked, 'Messenger of Allah, what does sincerity mean here?' He replied, "That it prevent you from committing that which Allah has prohibited you from."

This  is reported   on  the  authority   of  Anas  ibn  Malik and  Zayd ibn  al-Arqam  but  the isnads  to both  are not  authentic.[2] A similar meaning is reported on the authority of al-Hasan as a mursal report.