Shaykh ul-Islaam ibn Taymiyyah Language: English | Format: PDF | Pages: 35 | Size: 1 MB
This book contains a collection of
letters demonstrating a side of the personality of Shaykul-Islaam ibn
Taymeeyah which is not commonly recognized. Usually, it is his tough and
uncompromising stances and his truthful, sometimes harsh retorts that
are remembered. However, as this work demonstrates he was also a
concerned son, a devoted teacher and a passionate defender of the
religion. These letters were selected and introduced by Shaykul Muhammad
Sulaiman al-Abdah.Born in Syria in 1941, and now residing in London, he
has taught in the religious institutes and the Islaamic University of
Madeenah. He now devotes his time to work in Islamic Da’wah.
All praises are due to Allaah. We praise
Him, seek His help, and ask for (His forgiveness. We seek refuge in
Allaah from the evil in our souls and from our sinful deeds. W’hoever
Allaah guides, no one can misguide. And whoever Allaah misguides, no one
can guide. I bear witness that there is no one worthy of worship except
Allaah. And I bear witness that Muhammad (SAAS) is His servant and
messenger.
In their search for worthy examples,
people tend to look to the past, hoping to resurrect the legacy of those
great and honourable men who contributed greatly to the Ummah through
their knowledge, wisdom, and courage. It is said that the people agonise
when they find no one of significance to look up to. Fortuitously,
society does not solely consist of the living, but also the dead. The
greatest of the dead are still alive amongst us.
One of those unique men in lslaamic
heritage was the dignified Scholar and valiant Mujaahid: Ahmad bin
‘Abdul-Haleem bin Taymeeyah. He was one of the most eloquent and
truthful men in analysing the lslaamic mentality and methodology. Yet
when we return to the lslaamic heritage, we should not be solely and
sentimentally attached to the past, without it materializing and forming
the basis and drive for our present and future. This is what we hope to
achieve in this book.
Much of the heritage of Shaykh ul-lslaam
IbnTaymeeyah has been published; yet it is still worth appreciating the
age in which he lived and some of the features that it enjoyed, and
crucially, the reasons behind the sending of the letters that are the
subject of this book. The letters are predominantly extracted from two
books: Majmoo’ ul-Fatawa, and al-‘Uqood ud-Durreeyah, and, except the
letter to the Christian king, are from his time in prison.
Ibn Taymeeyah was born on 10th Rabi
al-Awwal 661 AH (1263 CE) in the town of Harran in the province of
Jazeerah (1). He was a descendent of a very well known and established
family, characterized by excellent memories and beauty of expression.
His father, the Shaykh ‘Abdul-Haleem was a scholar of hadeeth, and his
grandfather was Majdudeen Abul-Barakat, the author of Muntaqa al-Akhbar
(2). Says the grandson, “Our grandfather was phenomenal in memorizing
hadeeth, narrating them and in knowing people’s schools of thought.”
lbn Taymeeyah was born in an age of great
cultural and political upheaval. It was only five years prior to his
birth that Baghdad was ravaged and mercilessly destroyed by the Tatars,
and his family had to flee to Damascus when he was young. The savagery
of those invaders had undoubtedly given the boy a deep hatred of
oppression, and further instilled in him courage to fight the enemy.
The age of lbn Taymeeyah was also
characterized by the rise of many disciplines. The underlying themes of
these sciences, were their depth, breadth, and their authors’ attempts
to fuse the rising sciences together. Indeed, many of the books
resembled encyclopaedias. lbn Taymeeyah had benefited from such an
environment, but at the same time he did not content himself to that
which he was taught. Instead, he was diligent in learning but maintained
an independence of thought. This meant that he was not restricted to
one teacher or school of thought, and thereby he gained from all, and
produced novel ideas. This search for knowledge led him to be familiar
with many of his age’s cultures and creeds. He wrote extensively on
beliefs, explaining the true one and rebuking those who disagreed; but
tafseer (explanation of the Qur’aan) remained the subject that always
captivated him. “I might read a hundred interpretations of one verse,
but would still ask Allaah’s guidance in its comprehension saying, ‘Oh
teacher of Aadam and lbraaheem teach me!’ I would also go to the
deserted masjids and ask Allah, ‘Oh teacher of lbraaheem! Make me
comprehend.'” His contemporaries were quick to recognise his merit, as
al-Qadi az-Zamalkaanee gave a true description, “Just as Allaah had made
iron soft for Daawood, He made sciences supple for Ibn Taymeeyah’s
grasp.”
Why was Ibn Taymeeyah such a
distinguished figure, one might ask. Firstly, there was his constant and
unbroken bond with the masses of Muslims, for he was their teacher and
mentor, he would resolve their problems and defend their rights in the
face of the rulers. He would try to keep them steadfast when their
enemies attacked, he would enjoin the good and forbid the evil, and most
especially, he was not diverted by mundane worldly matters. Therefore,
the whole of his time was devoted to attaining knowledge and
participating in jihads. Indeed, it was this strong connection that made
the general masses of Damascus love, respect and honour him. Even the
most jealous of his enemies were not able to harm him there, but instead
they had their chance in Egypt where he was not as well known.
These sincere feelings for the affairs of
Muslims can be sensed when Shaykh ul-lslaam spoke regarding politics,
“Civilisation is rooted in justice, and the consequences of oppression
are devastating. Therefore, it is said that Allaah aids the just state
even if it is non-Muslim, yet withholds His help from the oppressive
state even if it is Muslim.” He also said,”There are sincere Muslims who
perceive that commanding a high post (3) inevitably leads to love of
rule and wealth. Some common Muslims regard the acceptor of such
responsibility, as a turning away from the ‘religion of mercy and
humbleness’. However, the correct attitude is that the appointment of
the virtuous serves the Ummah far better than assigning posts to the
wicked.” His concern was also with the public in economic problems,
attacking those who establish monopolies over foodstuffs, “In times of
need, the ruler can force people to sell their goods at their original
value!”
As the Tatars were approaching Damascus,
fear gripped the population and some thought of fleeing. Yet Ibn
Taymeeyah rejected such defeatist ideas and instead, he appealed for the
people not to depart and to be steadfast. He would say in encouragement
to the generals of the army, “Allaah will grant us victory!” and they
would respond by asking him to say, “Insh’Allaah,” but he would reply,
“I say it in certainty and not in mere hope!” Indeed, he participated in
the jihaad against the Tatars in the battle of Shaqhab after announcing
his famous Fatwa declaring the Tatars kaffir, due to their insistence
upon the abandonment of some of the rites of Islaam, even though they
pronounced the Shahaadah.
When one of the scholars was imprisoned,
and the news reached Ibn Taymeeyah, he personally went and managed the
scholar’s release, after praising and vindicating him in front of the
ruler of Damascus. In another instance, he heard of a man who blasphemed
against the Prophet (salallaahu alayhi wa salam), so he stood to forbid
the evil, and with the masses supporting him, he wrote the famous book,
as-Sarim al-Maslool ‘ala Shatem ar-Rasool (4). Furthermore, his deep
concern for the Muslims, and his intimate knowledge of their affairs in
every country, their conditions, and their nearness or distance to
Islaam stands out. This is illustrated in his description of the Muslims
in the lands of Sham (5) and Egypt who, were standing firm at his time,
defending their lands. “
lf one is to review the affairs of the
world, one would inevitably realise that this group in ash-sham and
Egypt are the most staunch group upholding the Deen in knowledge, action
and jihads. They are relieving the Muslims throughout the world of
their obligation of jihaad as they struggle against the hardened
disbelievers. The prestige of all Muslims is derived from that group’s
glory. . .
“For the inhabitants of Yemen are weak, and unable or unwilling to carry out jihads, subservient to their rulers,
“The Hijaazi peoples are swamped in the
depths of innovations and misguidance, and their people of knowledge and
faith are weak and subdued. lf that group in ash-Sham and Egypt were to
be subjugated – and l seek refuge in Allah from that- then those from
Hijaaz would be rendered the most degraded of Allaah’s servants.
“The lands of Africa (6) are led by its
Bedouins and they are very wicked, and themselves deserving to be
conquered by jihaad. Further on, the lands of the Maghreb are all but
occupied by the Europeans, yet Muslims there do not attempt their
jihads. Had Tatars occupied those regions, they would have encountered
timid people. . .
“Therefore, it is clear that it is that
group situated in ash-Sham and Egypt who are the vanguard of Islam,
their success is an honour for Islaam, and their defeat is a calamity
for it.”
This lengthy quote is included for its
importance and to demonstrate lbn Taymeeyah’s up-to-date insight into
the affairs of his time, and mistreat ability to interpret the social
and psychological condition of the people. Secondly, next to the
Shaykh’s connection with the masses and knowledge of current affairs, he
also possessed a depth of understanding and a high level of alertness.
He noticed that, from the end of the second century AH, there existed of
a group of Muslims who were fascinated by the philosophies of Plato and
the logic of Aristotle (7). That group tried to instil the theories of
the philosophers into the pure creed, thereby disfiguring it, so that
beneficial knowledge was turned into sterile debate and idle discussion.
The abstract theories had never been able to grant felicity to mankind,
which was always granted in the light of Prophethood. Truly, here is an
Imaam uninfected by an inferiority complex that diseased some scholars,
past and present.
Thirdly, the letters, which were selected
for this book, are another side of Ibn Taymeeyah. A side many people do
not know of. Usually, it is his uncompromising stances and truthful,
sometimes harsh retorts that are often remembered. However, there is a
side of his character that writes a letter to his mother full of
concern, leniency and respect. Other letters are for his brothers and
students in Damascus, and are characterized by love and advice. He also
shows forgiveness towards those who worked to imprison him. Another is a
letter full of wisdom, eloquence and firmness to a Christian king. This
is the side of his character unknown to many – that of Ibn Taymeeyah,
the benevolent man with a heart full of eemaan and mercy.
These letters were predominantly written
in prison. But why was such a Shaykh imprisoned? He was neither
imprisoned by a non-Muslim state nor by an oppressive ruler.
Unfortunately, his gaoling was conspired by some of the envious Shaykhs
of his time, “due to his individual distinction in enjoining the good
and forbidding the evil, for people’s genuine love and adherence to him,
and to the large number of his followers.” (8) This is along with their
asabeeyah (9) to what they themselves wrote in Fiqh or Beliefs, and
although some did it with a good intention, they nevertheless all
conspired to provoke the ruler against Ibn Taymeeyah, and as a result he
was imprisoned in Cairo, Alexandria and Damascus.
Herein lies a serious problem. How can a
scholar be imprisoned as a result of an ijtihaad, by which he differed
from other scholars yet never transgressed beyond the boundaries of
ijtihaad, and certainly not outside of Islaam? How is it that we cannot
accommodate another opinion by a scholar noted for his love for Allaah
and His Messenger? One says this not to solely dig into the past, but
because currently, there are similar incidents and this is indeed a very
pitiful state. Our hearts should be big enough to encompass
disagreements as long as they are not in the areas of innovation,
deviation or legislation contradicting Allaah’s command. We should not
resort to replies and retorts, which show false piety and bravery, or to
using titles to give the mistaken impression of a battle being waged
against an enemy, as if with swords and not with the words that are
being used.
We return to Shaykh ul-Islaam in prison.
The story began when he wrote a treatise entitled al-Hamaweeyab in reply
to a question from the town of Hama regarding Allaah’s Attributes in
698 AH. He was asked to explain the treatise in Damascus in a few public
gatherings. There, he informed the Deputy Sultan that what was in the
treatise was not novel, but had been written in his own book ‘Aqeedah
al-Wassiteeyah a few years earlier, and that both books included the
beliefs of Ahlus-Sunnah. None could debate or doubt his strong and
evidence-based works. The Deputy tried to resolve the objections of
other scholars, by announcing that Ibn Taymeeyah’s works were following
the tradition of Imaam Ahmad bin Hanbal. Ibn Taymeeyah rejected this
appeasing attitude, and replied that it was the ‘Aqeedah of the
predecessors, and was not exclusive to Imaam Ahmad.
The Shaykhs of Egypt succeeded where
their counterparts in Damascus failed. This was due to his credibility
and trustworthiness in the second capital Damascus, and his anonymity in
the first (Cairo, Egypt). The Shaykhs in Cairo had managed to incite
the oppressive ruler, Ruknudeen Baybars the Jashangir whose personal
shaykh and mentor, was a fanatical Soofee named Nasr al-Manbaji (10). As
a result, a sultanate order was issued to bring Ibn Taymeeyah to Cairo
for interrogation in 705 AH. Against the advice of the Deputy Sultan in
Damascus, Shaykh ul-Islaam decided to go to Egypt as he saw much benefit
in being there. On his day of departure, says his student Ibn
‘Abdul-Haadi, “People gathered to bid their farewells, overwhelmed by
grief and surprise. . . many weeping.” (11)
When Shaykh ul-Islaam arrived in Egypt, a
tribunal chaired by the judge Ibn Makhloof al-Maaliki was arranged.
However, the Shaykh felt that his arbiter was also his opponent, and
thus refused to answer questions. As a result, he was imprisoned in the
Mount’s Castle in Cairo with his brothers ‘Adullaah and ‘Abdur-Rahman.
In the meantime, he sent a letter to one of his relatives wherein he
mentions that he refused the gift of the Sultanate, not wanting to be
defiled in anyway.
Eighteen months passed before Ibn
Taymeeyah was released unconditionally after the intervention of an Arab
Prince named Husamudeen bin ‘Eesaa in 707 AH. There were earlier
initiatives that failed, due to Ibn Taymeeyah’s captors attempting to
attach conditions that were unacceptable to him. After his release, Ibn
Taymeeyah stayed in Cairo where he established classes and circles of
knowledge in masjids, to benefit the people thereby. Yet those who
harboured rotten ideas, feared the light of guidance emanating from the
presence of the Shaykh amongst them. After the Sultan received their
complaints, he decided to expel Shaykh ul-Islaam back to Syria, but with
conditions, which he later accepted at the insistence of his followers.
As he was embarking upon his trip, an orderers issued to re-imprison
him (12). One must relay the magnificent scene witnessed when Shaykh
ul-Islaam was re-jailed,
“When he entered prison, he saw the
prisoners busy with all kinds of time-wasting games for entertainment,
such as chess and dice games, leading to loss of prayer. The Shaykh
rebuked them strongly, and commanded them to keep the prayers, and turn
towards Allaah in worship, repentance and good deeds. He taught them
from the Sunnah what they needed to know, encouraging them to do good,
and bolstering their faith, and thereby rendered the prison a haven for
seekers of the knowledge of religion. Such a place became better than
schools and circles. Some of the released prisoners preferred staying
with him rather than being free; and those frequenting his company
increased to a point where the prison became full of them!” (13)
This state of affairs did not please the
envious, and so he was sent to a prison in Alexandria. Soon afterwards,
the self-exiled Sultan Muhammad bin Qalawoon, who had a great deal of
respect for the Shaykh returned in triumph. The Sultan asked for Ibn
Taymeeyah to be returned to Cairo. When he came to the Sultanate court,
it was full of princes and scholars. The Sultan stood up for the Shaykh
greeting him warmly, and then took him to a distant corner and asked,
“There are amongst those scholars present here, those whose oath was
given to the Jashangir (Qalawoon’s former rival), and had slandered
you.” He then asked for his opinion (fatwa) to exterminate them. The
Shaykh strongly objected and replied, “If they were to go, none of the
same calibre could then be found in your country. As for what they have
done to me, and my right to extract a punishment, I forgive them, and
they are free.” (14) And thus the coming of Shaykh ul-Islaam to Cairo
was sealed, where he resided near al-Hussayn Masjid, with his
ever-present commitment to the spreading of knowledge, and courageous
enjoining the good and forbidding the evil.
In 712 AH, Ibn Taymeeyah returned to
Damascus after an absence of seven years and few days. The Egyptian Army
that had been dispatched to block the attack of the Tatars accompanied
him. He later resettled in Damascus returning to publicise the knowledge
of the religion. Yet again, his opponents would not leave him as he
gave a fatwa that contradicted their opinions. This was coupled with
what they had found in his book Iqtida ‘as-Siraat ul-Mustaqim in the
form of a chapter on ‘Travelling in order to visit graves’ and its
unlawfulness according to the texts. By this time, the envious scholars
had managed to change the mind of the hitherto sympathetic Sultan, who
in turn ordered Ibn Taymeeyah’s arrest to the Castle in Damascus. Shaykh
ul-lslaam was uttering the verse whilst entering his cell:
“And
thereupon a wall will be raised between them, with a gate in it. Within
it will be grace and mercy, and the outside thereof suffering.” [Al-Qur’aan 57:13]
In prison he continued to write, working
on tafseer, reciting the Qur’aan, and worshipping his Lord. He was later
refused access to ink, paper and books, and soon after that, the
enlightened heart stopped, and the pure soul passed to the grace of its
Lord in the confines of prison in 728 AH. May Allaah have mercy on him,
please him and be pleased with him. Thus was the story of the reformer
and revivalist Imaam. The example of knowledge, jihaad and chivalry…of
one who forgave his opponents save those enemies of Allaah and His
Messenger.
_____________________
Situated north of Syria and Iraq today.
A famous book that Imaam ash-shawkaanee explained in his Nayl ul-Awtaar.
E.g. a judge, a minister, or an administrator.
Meaning, “The Drawn Sword on the Blasphemer of the Prophet.”
The lands of ash-Sham refer to the areas that were historically
under the administrational Damascus, Syria, They include today’s Syria,
Lebanon, Palestine and Jordan.
The term ‘lands of Africa’ refers to today’s Libya, Tunisia and Algeria.
Just as some are captivated by the discourse of the Orientalists today.
Ibn Katheer, al-Bidaya wan-Nihaya, vol. 14, pg.37.
Meaning unjustified blind following of a certain idea, party or
place, belittling and rebuking those who are different. It does not mean
mere following.
The Sultan then was Muhammad bin Qalawoon, but as he
increasingly sensed that the strong man was the Jashangir and not
himself, he left to perform Hajj and then settled in Karak (Jordan), in a
face-saving exercise, but he returned later.
Al-‘Uqood ud-Durreeyah, pg. 249.
As Allaah says, the Exalted in Might, about the people of Egypt
regardingYoosuf: “Even after they had seen all the signs (of Yoosuf’s
innocence) that they might as well imprison him for a time.” It is also
striking how the Shaykh stayed for seven years in Egypt, akin to the
seven fertile years that Yoosuf (alayhis salam had told the good tidings
of).
Al-‘Uqood ud-Durreeyah, pg. 269.
Ibid. pg. 282.
Letter One – The letter
of Shaykh ul-Islaam Ibn Taymeeyah to his mother, in which he apologises
for his stay in Egypt. A stay he felt was necessary to educate the
people.
In the name of Allaah, Most Merciful, Dispenser of Mercy
From Ahmad bin Taymeeyah to my dear and
honourable Mother, may Allaah bless her amply, and grant her peace and
comfort, and make her amongst the best of His servants, Assalamu
‘alaykum wa rahmatullaahi wa barakatuh.
We praise Allaah, the most worthy of
praise. There is no deity worthy of worship but He, and He has Power
over all things. We ask Him to bless the Seal of the Prophets and Imaam
of the pious, Muhammad His servant and Messenger (salallaahu alayhi wa
salam).
Indeed the bounties of Allaah come
abundantly, and His aid is never ending. We praise Him for it, and ask
Him to increase His favour. It will not escape you, my contented mother,
the fact that our stay in Egypt is for an important issue. The
abandonment of such a task leads to the corruption of our Deen and of
our life.
Yet it was not our choice to be far from
you. Had birds been able to carry us, we would have come to you. But the
absent one has his reason; and had you been able to look deeply into
the affairs of the Muslims, you would not choose for me another place to
the one I am in now. Nevertheless, I had never intended to reside here
permanently. Instead, I pray to Allaah to guide you and I to the right
choice, and I pray for your well-being. I ask Allaah to bless us and the
rest of the Muslims, with His goodness and what that goodness
encompasses of safety and benefit.
Allaah had opened for me His gates of
blessings, mercy and guidance in a way I have never conceived of before.
Yet I am always considering travel towards you, making the prayers of
Istikhaarah. It is inconceivable for me, if given the choice, to favour
any of this life’s mundane issues or of the lesser obligations of the
Deen, to being close to you. Yet there are great issues which l cannot
abandon for fear of their general and personal dangers (1) – and the
witness sees what the absent does not.
I beseech you to supplicate to Allaah
profusely. Ask Him to guide us to choose our best paths, for He Knows
and we do not, and He is able and we are weak. The Messenger of Allaah
(salallaahu alayhi wa salam) said:
It is from
the happiness of the son of Aadam to practice lstikhaarah and be pleased
wîth what Allaah had ordained for him. And it is from the misery of the
son of Aadam to drop tbe Istikhaarah of Allaah and be displeased at
Allaah’s decrees. (2)
Indeed, the travelling trader might fear
the loss of his money, so he resides at a place until he is able to
travel once again. The matter that we are in the middle of is too great
to describe, but there is no power or ability but through Allaah.
Finally, convey my salaam to the entire household, young and old, and the rest of neighbours, friends and relatives one by one.
Wasalamu ‘alaykum wa rahmatullaahi wa barakatuh!
Praise be to Allaah, and may His Blessings and Peace be upon Muhammad, his family and companions.
_____________________
Shaykh Muhammad Aboo Zahrah comments on his book Ibn Taymeeyah:
the general danger is the corruption of people. The personal one is that
as a Scholar, he has to fulfil his obligation of guiding the people to
the right way. There is also another danger which, is that Ibn Taymeeyah
came to Egypt whilst accused in his belief, and that he has a right to
defend and vindicate himself.
Shaykh Hamed al-Faqi commented of this hadeeth by saying that it
was related by at-Tirmithee and he called it hasan ghareeb; and it was
also narrated by Ahmad, Aboo Ya’laa and al-Haakim who said of it: Saheeh
al-lsnad. (al-‘Uqood ud-Durreeyah, p257)
Letter Two – This is the
first of two letters especially written for the benefit of his students
and brothers in Damascus. It is apparent that this letter was sent
after the first release from gaol where lbn Taymeeyah was imprisoned for
18 months from the beginning of 705 AH. Upon his release, the Deputy
Sultan asked the Shaykh to stay in Cairo which he did, proclaiming the
Da’wa and contacting people. Also apparent in this letter, is his
forgiveness towards his opponents, asking his brothers not to harm them
because of him. These are the manners of the intelligent and chivalrous
scholar. He said after praising Allaab and conveying blessings upon the
Prophet (salallaahu alayhi wa salam):
In the name of Allaah, Most Merciful, Dispenser of Mercy
Truly Allaah, the most worthy of praise,
Has bestowed upon me great rewards and immense merits that oblige me to
thank Him, and be steadfast upon His worship, and be patient at all
times in fulfilling the obligations. Patience is an obligation in
itself, commanded by Allaah in times of ease more than at times of
unease. Allaah says:
“Thus it is,
if We let man taste some of our grace, and then take it away from him –
behold, he abandons all hope, forgetting all gratitude (for our past
favours). And thus it is if we let him taste ease and plenty after
hardship had visited him, he is sure to say: “Gone is all affliction
from me” – for, behold, he is given to vain exultation, and glories only
in himself. [And thus it is with most men] save those who are patient
in adversity and do righteous deeds: it is they whom forgiveness of sins
awaits, and a great reward.” [Al Qur’aan 11:9-11]
My brothers, you know that Allaah, the
Exalted in Might, had favoured me in this matter (1), with favours He
usually reserves for the assistance of His soldiers in order to elevate
His Word, aid His religion, strengthen Ahlul-sunnah wal Jama’ah, and
humiliate the people of innovation and deviation (2). The guidance of
the Sunnah was proclaimed conclusively with proofs. This lead to the
truth prevailing to so many people, and their returning to the way of
Ahlus-sunnah wal Jama’ah. You should know that one of the great
principles of this religion is the bringing of Muslims’ hearts together
and unifying their call. Allaah the Glorified says:
“Remain conscious of Allaah, and keep alive the bonds of brotherhood among yourselves.” [Al Qur’aan 8:1]
“And hold fast, all together, to the rope of Allaah, and do not draw apart from one another.” [Al Qur’aan 3:103]
“And be not
like those who have drawn apart from one another and have taken to
conflicting views after all evidence of the truth has come to them.” [Al Qur’aan 5:105]
Similarly, one of the fundamental themes
of the Sunnah is obedience to the Messenger (salallaahu alayhi wa
salam). Therefore the Prophet (salallaahu alayhi wa salam) said in the
authentic hadeeth related by Muslim on the authority of Aboo Hurayrah:
“Allaah is pleased with you on three
occasions. (Firstly) when you worship Him and do not associate any
partners with Him. (Secondly) when you hold fast, all together to the
bond of Allaah and do not draw apart and, (thirdly) when you advise the
good rulers whom Allaah had placed in charge of your affairs.”
Furthermore, in the hadeeth of Zayd bin
Thaabit and Ibn Mas’ood, who were both among the scholars from the
companions that the Messenger of Allaah said:
“May Allaah
brighten the face of a man who hears me and then relays to another who
has not. It impossible that a carrier of knowledge is not himself
knowledgeable, or that the carrier of knowledge will deliver it to
someone more knowledgeable. Three things purify the heart of a Muslim.
The sincerity in working for the sake of Allaah, taking-up the task of
advising the rulers, and not departing from tbe group of Muslims.”
In order to implement this principle on a
personal note, I say that it is not my wish for any Muslim to be harmed
because of me overtly or covertly. This applies to all Muslims, but
more specifically to our companions and acquaintances. Neither do I want
any of them to be blamed or condemned, as they are still worthy of
honour and respect. Indeed, man does not escape being classified into
one of three categories: a correct mutjtahid, a wrong one, and a sinner.
The first is rewarded and praised, the second is rewarded yet forgiven
for his blunder. Regarding the third, I ask Allaah to forgive him, us
and the rest of the Muslims. (3)
Therefore, we shall turn a new leaf on
those who had erred and not fulfilled this aforementioned principle (4).
Yet I know of some who say “this man erred” and “this man did not do
what he should have”, or “the Shaykh was harmed because of this man.”
Those words that have harmed some brothers I do not condone, nor do I pardon those who utter them.
You should also know that we are all
joining to assist one another. It is obligatory upon us to aid each
other, more so now than before. So whomsoever thinks that harming some
brothers as a result of the hardship experienced in Damascus and Egypt,
then he is wrong. It is true that a believer to a believer is like the
two hands, one cleans the other. And it is also true that some kinds of
dirt can only be washed by hard scrubbing, yet this treatment will be
justified when the outcome appears to the restoration of that botherly
love. Let no one think that the believer can be economical with helping
their brothers, and in aiding them. If some of our companions had
neglected us before, they came to us, their status will rise higher than
before. You might also know – may Allaah be pleased with you – that
issues like this one often occur due to a difference of opinion and
variations that might even befall the people of eemaan due to the
whispers of shaytaan. Allaah says:
“Yet man
took it [the trust] up – for, verily, he has always been prone to the
most wicked, most foolish. [And so it is] that Allaah imposes suffering
on the hypocrites, both men and women, as well as on the men and women
who ascribe divinity to anything besides Him. And [so too, it is] that
Allaah turns in His Mercy unto the believing men and believing women:
for Allaah is indeed much forgiving, a dispenser of grace.” [Al Qur’aan 33:72-73]
Even the excesses that took place in this
issue (5), including the misconceptions, both desires and also the lies
and fabrications, were all a bonus and benefit as Allaah says:
“Verily,
numerous among you are those who would falsely accuse others of
unchastity: [but, O you who are thus wronged,] deem it not a bad thing
for you. No, it is good for you. [As for the slanderers,] to every one
of them [will be accounted] all that he has earned by [thus] sinning;
and awesome suffering awaits any of them who takes it upon himself to
enhance this [sin].” [Al Qur’aan 24:11]
Those who erred towards me, I pardon. As
for those who abused the rights of Allaah, then let them repent and
Allaah will forgive them. If they do not, then Allaah’s Rule should be
imposed upon them. For if the human were to be thanked for his errors, I
would have thanked everyone responsible in this matter for the
subsequent benefits in this life and in the next (6). But Allaah is the
most worthy of praise, and the believer seeks the good in all of His
decrees. Similarly, those with good intention are thanked for that, and
those who do good are praised for their work. But to those who perform
bad deeds, we ask Allaah to forgive them. And this is what you are
accustomed to of my manners, and what I know of this matter and I what I
have experienced is great and more grave than what you perceive.
Nevertheless, the rights of people to one
another, and the rights of Allaah upon them, are all under His Rule,
and He will be the eventual arbiter.
Let us not forget the incident involving
the Sideeq (truthful one) Aboo Bakr during the trial of Ifk (7) about
which some verses of the Qur’aan were revealed. In it, Aboo Bakr
promised that he would no longer assist the companion Mistah ibn
Athathah. The reason behind Aboo Bakr’s decision to exclude Mistah from
the many Muslims he helped on a regular basis, was based on the latter’s
involvement in the spreading of lies. So Allaah revealed:
“Hence,
[even if they have been wronged by slander,] let not those of you who
have been graced with [Allaah’s] favour and ease become remiss in
helping [the erring ones among] their near of kin, and the needy, and
those who have forsaken the domains of evil for the sake of Allaah, but
let them pardon and forbear. [For] do you not desire that Allaah should
forgive your sins, seeing that Allaah is much forgiving, a dispenser of
grace.” [Al Qur’aan 24:22]
The reaction of Aboo Bakr when this verse
was revealed was, “Of course! By Allaah, I wish for Him to forgive me.”
Aboo Bakr, the father of the wrongly accused promptly returned to
helping Mistah.
“Allaah will
in time, bring forth people whom He loves and who live Him – humble
towards the believers, proud towards the disbelievers. They strive hard
in Allaah’s cause and do not fear to be blamed by anyone who might blame
them: such is Allaah’s favour, which He grants unto whom He wills. And
Allaah is infinite, All-Knowing. Behold, your only helper shall be
Allaah, and His Messenger, and the believers – those that are constant
in prayer, pay Zakat and bow down before Allaah. For, all those who ally
themselves with Allaah and His Messenger and those who believed –
behold, it is they, the partisans of Allaah who shall be victorious.” [Al Qur’aan 5:54-56]
Wasalaamu ‘alaykum wa rahmatullaah!
And praise be to Allaah, the Lord of the worlds, and may His Blessings and Peace be upon our leader Muhammad.
_____________________
Referring to his trial and subsequent imprisonment in Egypt. In
it, a virtuous quality became known, even though it was through the work
of the envious. So, although he was tried and punished, a great benefit
shone through the bars of his prison, and his Da’wa became known in
that place as never before.
Ibn Taymeeah referred to them as Ahlu-Bid’a wal-Firqa.
There is nothing beyond this forgiveness, and it can onlyc ome
from a scholar who has undoubtedly inherited the tradition of the
Prophets.
He is probably referring to some of his brothers and companions
in Damascus who grew weak during his trial, and who did not continue on
the methodology of their Shaykh. He is barring his companions from
harming them, and at the same time excuses them showing that he has no
ill feelings towards them in his heart. Instead he values them and loves
them for the Sake of Allaah.
The issue refers to his being falsely accused in the subject of
‘aqeedah, and the envious shaykhs ill treatment towards him, and his
subsequent imprisonment as a result, although his opinion was correct.
He is referring to his exposing innovation and the many lessons he taught in masjids and Schools.
Al-Ifk here denotes a false accusation of unchastity. It refers
to an incident, which occurred on the Prophet’s return from the campaign
against the tribe of Mustaliq in the year 5AH. The Prophet’s wife
‘Aaishah, who had accompanied him on that expedition, was inadvertently
left behind when the Muslims struck camp. After spending several hours
alone, she was found by one of the Prophet’s companions, who led her to
the next halting-place of the army. This incident gave rise to malicious
insinuations of misconduct on the part of ‘Aaishah, daughter of Aboo
Bakr. These rumours were short-lived and her innocence was established
beyond all doubt in the Qur’aan 24:11-20.
–
Contents:
– Introduction
– Letter One The letter of Shaykh ul-Islaam Ibn Taymeeyah to his mother.
– Letter Two This is the first of two letters especially written for the benefit of his students and brothers in Damascus.
– The letter of Shaykh ul Islam from his prison in Alexandria to his companions.
– Letter Seven: The letter of the Imaam of the Muttaqeen, Ibn Taymeeyah to the King of Cyprus.
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