Mistakes in the finer Issues of Islam are Forgiven
Shaikh al-Islam Ibn Taymiyah (rahimahullah) said: "There is no doubt that
mistakes in finer issues of Islam are forgiven for the Ummah even in the matters
of knowledge, and if it was not so; most of the scholars of the Ummah would have
fallen into destruction. If Allah forgives the one who is ignorant of the
prohibition of intoxicants because of living in a country where ignorance was
wide-spread and he did not (even) seek knowledge then how about the Mujtahid
scholar in his search for knowledge according to what he knows in his time and
his place, if his intention is following the Prophet (sallallahu alaihi
wa-sallam) according to his ability, he is more worthy that Allah accepts his
good, forgives him and does not punish him for his mistakes." [Majmoo al-Fatawa
(vol. 20, p. 165)]
Shaikh al-Islam Ibn Taymiyah (rahimahullah) also said: "Regarding disputes in
rulings, this could be a mercy as long as it does not lead to a great evil such
as hiding the truth. A man wrote a book and called it, 'The book of Ikhtilaaf.'
Imam Ahmad asked him to call the book, "the Book of Si'a (widening).'
The truth in any issue is one. It may be from the Mercy of Allah that the truth
may be hidden from some people, because if it was apparent it might bring
hardship, as Allah says, "Do not ask about certain things which if they are
shown to you, you will dislike it."? For example, some things in the market;
like clothes and food, may be stolen. If the person does not know about it;
everything will be Halaal for him and there is no sin on him. But the situation
will be different if he knows (that those things are stolen).
So, hidden knowledge that may bring hardship can be a Mercy, just like, hidden
knowledge that might bring easiness can be a punishment. Similarly,
clarification of a doubt may be a mercy and it may be a punishment. [Majmoo al-Fatawa
(vol. 14, p. 159)]
Beware of the scholars mistakes but do not totally abandon him
Shaikh al-Islam Ibn Taymiyah (rahimahullah) narrated: "Mu'adh Ibn Jabal used to
say in every Khutbah, "Allah is wise and indeed those who are doubtful will be
destroyed. And after you there will come days in which the Fitnah will be great
and the wealth will be gathered and the Qur'aan will be recited by all - the
Momin (Believer), the Munafiq (Hypocrite), the women, the children, black and
red. So one of them will say, "I read the Qur'aan and I don't think that they
will follow me until I innovate something for them."? He (Mu'adh ibn Jabal)
said: "Beware of what he innovates for every innovation is going astray and
beware of the slip of the wise (scholar). The Shaytan may speak on the tongue of
the wise with a misguided statement, and the Munafiq (Hypocrite) may speak a
true word. So, accept the truth from whosoever it has come, for, there is light
on the truth."? They asked: "What is the slip of the wise?"? He replied: "It is
a word that you become frightened of and you deny it and you say, "?What is
this?' So beware of the slip, but do not totally abandon him, for, he will
sooner or later return to the truth." [Fatawa al-Kubra, (vol. 3, p. 179)]
Also the Shaikh al-Islam Ibn Taymiyah (rahimahullah) said in Majmoo al-Fatawa
(vol. 3, p. 178): "The great man who has a great position in Islam and good
accomplishments might fall into certain mistakes that he is excused in, he might
also be rewarded. He should not be followed in that mistakes however, even his
position should not fall in the hearts of the believers."
Unity despite Differences
Yonus as-Sadafi said, "I haven't seen a man with a better thinking than ash-Shafaiee.
I met him once for a matter" and we departed" and then he met me and took my
hand and said, "O Aboo Moosa! Is it not possible that we remain brothers even
though we differ in a matter?"
Imam Adh-Dhahabee said, "This (saying of the Imam) points at the excellence of
this Imam's thinking" [Syar Aalam-un-Nubulaa]
We co-operate in matters of Agreement and warn each other against errors with
Wisdom, Dawah and Dialogue
Shaikh Ibn Baaz (rahimahullah) said in his refutation on As-Saboonee Al-Asharee,
"(As-Sabooni Al-Asharee) mentioned in the article, "What is known about Shaikh
Hassan Al-Banna (rahimahullah), 'We gather on what we agree upon and we excuse
each other on that we disagree/dispute upon.'"?
The Shaikh says, "The answer is yes, it is mandatory to co-operate in what we
agree upon to help the truth and call to it and warn against that which Allah
and His Messenger has forbidden. As for excusing each other in what we disagree
upon this should not be made general but there should be detailed statements
about this. So any matter of Ijtihad that's proof might he hidden or unclear,
then in this case we should not reject each other.
But as for he who opposes the text of the Qur'aan and the Sunnah it is
obligatory to reject him who opposes the (clear) text with wisdom, preaching and
dialogue in the best manner. "Help you one another in al-Birr and at-Taqwa but
do not help one another in sin and transgression."? [Soorah al-Maidah (5): 2]
"The believers men and women, are Awliya of one another, they enjoin (on the
people) al-Maruf (i.e. Islamic Monotheism and all that Islam orders one to do),
and forbid (people) from al-Munkar (i.e. polytheism and disbelief of all kinds)"
[Soorah at-Tawbah (9): 71]
"Invite (mankind, O Muhammad (sallallahu alaihi wa-sallam) to the Way of your
Lord (i.e. Islam) with wisdom and fair preaching and argue with them in a way
that is better." [Soorah an-Nahl (16): 125]
And the Messenger of Allah (sallallahu alaihi wa-sallam) said: "He who amongst
you sees something abominable should modify it with the help of his hand; and if
he has not strength enough to do it, then he should do it with his tongue; and
if he has not strength enough to do it, (even) then he should (abhor it) from
his heart and that is the least of faith." [Saheeh Muslim (79)] and there are
many similar Qur'aanic verses and Ahaadeeth. [End Quote]
Differences in matters of Ijtihad are not differences in reality whilst there is
an agreement upon following the Daleel (proof):
Allama Muhammad Salih Ibn al-Uthaymeen said, "The differences that originated
from matters in which Ijtihad is valid are not differences in reality, because
each of those who differed has followed what was obligatory on him in adhering
to the proof which could not be rejected. So when they see that one of their
brothers has differed with them in a certain issue in order to follow a proof,
(then they saw this) as an agreement in reality, for all of them call to
following the proof wherever it is. So if he differs with them whilst agreeing
with a proof which he has with him, he is, truly, in agreement with them, I find
it an obligation on the Ahlus-Sunnah wal-Jamaah to unite, even if they differ,
as long as what they differ on is based upon (the differences of) their
understanding proofs; because this is a matter where there is easiness by the
Grace of Allah and the important thing is for the hearts and the voices to
unite. Undoubtedly, the enemies of Allah love for the Muslims to separate and
divide - whether those enemies who declare their animosity or those who express
friendship for Islam and Muslims but are not as they say. So it is obligatory
that we adopt the distinguished characteristics of the saved group which is to
unite with a single voice."? [Majmoo al-Fatawa war-Rasaail, vol. 1, p. 38-41]
The incidents that took place between the two honorable Tab'een; Saeed Ibn
Jubair and Al-Husain Ibn Abdur-Rahmaan (rahimahumullah) in the issue of Ruqya
(reciting the Qur'aan as a cure for the bite of snake or scorpion) testifies to
the statements of Shaikh Ibn al-Uthaymeen (rahimahullah).
Al-Husayn (rahimahullah) held it acceptable to use Ruqya based on a proof,
however Saeed Ibn Jubair held it unfavorable to perform Ruqya due to the Hadeeth
of seventy thousand people, who will enter Paradise without accounting, as
Allah's Messenger (sallallahu alaihe wasallam) described them as, "Those people
are those who do not treat themselves with Ruqya, nor do they believe in bad or
good omen (from birds etc.) nor do they get themselves branded (cauterized), but
they put their trust (only) in their Lord." [Saheeh al-Bukhari]
So, when Saeed Ibn Jubair heard the opinion of Al-Husain Ibn Abdur-Rahmaan, he
said: "He has done good (Ihsan), he, who follows what he has heard (from the
Daleel (i.e. proof)."
Here, we see, Saeed Ibn Jubair mentioned this statement for Al-Husayn despite
their differences because Saeed Ibn Jubair knew that Al-Husayn differed with him
only due to following a proof (Daleel) which Al-Husayn knew.
This testifies to what Shaikh Ibn al-Uthaymeen explained that there is, in
reality, no difference amongst them who differ whilst following a proof which
they know.
Do not generalize the rule of Ijtihad (that is accepting the difference of
opinion) upon differences in Aqeedah (concerning which clear proofs are found in
the Qur'aan and the Sunnah)
Shaikh al-Islam Ibn Taymiyah (rahimahullah) said: "A lot of innovators like the
Khawarij, the Rawafid, the Qadariyyah, the Jahmiyyah, the Mushabbihah believe in
deviant beliefs and they believe it to be the truth and believe that whosoever
differs with them have committed Kufr and in them is a big resemblance to one of
the qualities of Jews and Christians; which is to deny the truth and commit
injustice to the people. Most of those who declare others as disbelievers
consider a certain statement to be Kufr of which they do not understand the
reality and do not know its proofs.
Contrary to them are those who approve of everyone whatever their deviation like
what the scholars have approved in the issue of Ijtihad where there is room for
differences, and this way has overcome many among the Murjiyah and some of the
Jurisprudence, Sufis and the Philosophers just like the first way overcame many
from the people of desires (Ahlul-Ahwa) and people of Kalaam (Ahlul-Kalam.) And
both these ways are deviant and outside of the Book and the Sunnah."? [Majmoo
al-Fatawa (vol. 12, p. 497)]
Shaikh al-Islam's statement, "what the scholars have approved in the issue of
Ijtihad where there is room for differences", is a refutation of him, who
generalizes the rule for Ijtihad upon differences in Aqeedah and the matters in
which there is no room for Ijtihad because of the clear proofs that do not
permit the person to stick to his corrupt way!
Bad consequences of Extremism in Either Criticizing or Being Tolerant upon an
Individual
Shaikh al-Islam Ibn Taymiyah (rahimahullah) has written about the matter of
praising and criticizing an individual and the extreme position that is taken
with regards to this. He says, "So, he who holds that it is munkar (evil) and
changing the munkar (evil) is from the religion; he disowns that matter and
becomes hard on that man (who has mistakes) and upon him who keeps a good
opinion on him (i.e. a good opinion of the one who has mistakes), and hates him
and slanders him and punishes him.
And he who sees some good and acts of worship like Az-Zuhood, righteousness and
knowledge in that man, he will not try to change the evil but will consider it
as acceptable or good and he (the one with mistakes) is exhibited about that.
And both of these groups may exaggerate to the degree that (the first group) may
give him the title of Kufr (disbelief) and Fusk (sinfulness) in matters of
Ijtihad following the apparent proofs of the Shareeah and (the second group) in
their approving of that person may result in approving that which they
necessarily know that the Prophet (sallallahu alaihi wa-sallam) taught contrary
to this." [Majmoo al-Fatawa (vol. 10, p. 378)]
Conditions need to be fulfilled and Obstacles removed before Takfeer and Tafseek
can be attached to an Individual
Shaikh al-Islam Ibn Taymiyah (rahimahullah) has explained that a person may fall
into those matters that oppose the Book and the Sunnah but may have an excuse
for it like, Ijtihad or Taqleed or his lack of ability. He said, "I have also
explained this in fundamentals of Takfeer and Tafseek based upon the principles
of al-Waeed (warnings from Allah). The Waeed that are in the Qur'aan and the
Sunnah and the text of the scholars about Takfeer and Tafseek does not
necessitate that they should be attached to a certain individual unless the
conditions are fulfilled and all obstacles removed without differentiating
between Principles and Furoo (rulings)." [Majmoo al-Fatawa (vol. 10, p.
371-372)]
The necessity to distinguish between an innovator and someone having some
statements of innovation
Shaikh al-Islam (rahimahullah) mentioned about Imam al-Asharee: "There was in
the talk of Al-Ash'aree some from here and some from there, it was said that he
had a kind of Tajahhum. But for someone to say that his saying is the saying of
Jahm then he indeed has said falsehood and if someone says that there is nothing
from the statement of Jahm in it then even he has said falsehood. And Allah
loves the speech that comprises of knowledge and justice and to giving every
person his right and giving everyone the position they deserve. (And the way of
Jahm was to totally deny the Sifaat (Attributes) of Allah)." [Majmoo al-Fatawa
(vol. 12, p. 205)]
So, what Shaikh means here is that Al-Asharee might make a statement that may
resemble the talk of Jahm but based on that it is unjust to say that what al-Asharee
said is what al-Jahm said or al-Asharee is Jahmi. And also it is wrong to say
about what al-Asharee said that it has nothing to do with Jahm because it
resembles it in a way. So both ways are wrong and extremes.
All the scholars have advised the Muslims in general and the youth in particular
to leave the wicked way of Qeel wal-Qaal (he said and she said) and use their
time in seeking the beneficial knowledge:
Shaikh Ibn Baaz (rahimahullah) put a bayan in which he said: "It has become
common in this age that many of those who are considered among the students of
knowledge and Dawah have started to speak about abandoning (some) students of
knowledge, Du'aat and speakers. They do this in secret and in their gatherings,
and may even record it on tapes that are circulated among the (common) people,
and they do this openly in general lectures in Masajids. This (way) is against
the orders of Allah and His Messenger (sallallahu alaihi wa-sallam) for many
reasons:
1. It is violating the rights of the Muslims, rather violating the rights of the
special people; students of knowledge and Du'aat who put efforts for the
enlightenment of the people, guiding them, correcting their Aqeedah and Manhaj,
and struggle in organizing lectures and writing beneficial books.
2. It is dividing the unity of the Muslims and splitting their ranks when they
are in greater need to be one and away from division and groups, and away from
excessive Qeel wal-Qaal (He said and she said). Specially, since those who are
spoken against are Du'aat from Ahl-as-Sunnah wal-Jamaah who are known to fight
innovations and superstitions and anyone who calls to them (innovations and
superstitions) and revealing their plots. We do not see any wisdom in such
actions (for the Muslims, however) the enemies of Islam benefit from it!
3. It is supporting the secularist and atheist who are known to speak ill about
the Du'aat and lie about them. It is not from Islamic brotherhood that these
hasty people (i.e. those who speak against the Du'aat) help the enemies against
the Du'aat and the students of knowledge.
4. It causes corruption in the hearts of both; the common people and the special
one (i.e. students of knowledge, Mashaikh, etc.) It is circulating lies and a
means of falling into Gheebah (backbiting) and Nameemah (Tale-Carrying) and it
is widely opening the gates of evil for those who have weak Nafs and they spread
doubts and arouse Fitnah and are curious to hurt the believers.
5. Most of the Kalaam (talk) that is said is baseless. It is only false
imaginations which the Shaytan has beautified for his allies. Allah says: "O you
who believe! Avoid much suspicion, indeed some suspicions are sins."? [Soorah
al-Hujurat (49): 12]
A Muslim should interpret the statements of his Muslim brother in the best
possible way. Some of our predecessors have said, "Do not think evil about a
word that came from your brother if you can find a good explanation for it."
6. What is found to be Ijtihad of some scholar and students of knowledge in
matters in which Ijtihad is feasible then the person (who made Ijtihad) should
not be blamed if he is from amongst those who have the right to make Ijtihad
(i.e. are capable of making Ijtihad).
If someone was to differ from them, then he should make dialogue with them in
the best way with the intent to achieve the truth and dispel the whispers of
Shaytan and his plots of splitting the believers.
If this was not possible and he finds no other way to show his differing then he
should indicate (his differing) in best form without rudeness, slander and vain
talk which may cause the person to reject the truth or avoid it completely. It
(indicating one's difference) should be without mentioning names or accusing
intentions and without adding to it what is not from it (what the man said). The
Prophet (sallallahu alaihi wa-sallam) used to say in such issue: "Why do people
(i.e. without mentioning names) say such and such?" [Published in newspaper, al-Jazeerah
on Saturday 6th lunar month, 22 - 1412]
Ibn Abdul Barr said, "Mu'adh Ibn Jabal said: "If you have a brother whom you
love for the sake of Allah, do not argue with him and do not hear regarding him
from anybody else because that person might tell something about your brother
that is not in him and this will become a cause for you to hate your brother."
Also, Shaikh Ibn Uthaymeen (rahimahullah) mentioned in a lecture in Masjid al-Amer
in Jeddah under the title, 'Until when this difference will last', "Lately there
appeared some of our Du'aat (callers) brothers whom we considered to be upon the
correct intention. All Praise is due to Allah, they were accepted among the
people but some of them started to speak (ill) about the others. And (some of
them) claimed that (another of) his brother is ignorant in a matter and he does
not have a good evaluation, for example (the saying about someone that) 'he does
not have a good understanding of current affairs.'
And some of the people began to talk about the matter and they spoke of people
by mentioning their description and then they mentioned them directly. All of
them were from the Du'aat; those who were talked about and those who were
talking (about their fellow Du'aat). All of them had good acceptance amongst the
youth, despite that some of them started to slander the others.
No doubt, slandering each other amongst the scholars and Du'aat does much harm
because it belittles the position of the Du'aat, no matter, how high his
position is because the human self is inclined to accept what it hears without
seeing.
So, until when do we speak (in this way), until when do we fan the fires of
affliction? And the refuge of Allah is sought from affliction whether the
intention which caused it was good or bad.
And do not think everyone who comes to you speaking about some person may always
have a good intention, you do not know, he may be from the enemies and he wants
to create Fitnah amongst you until you do not unite with the word of Allah.
Beware, from spitting into groups and disagreements if you desire the truth and
want to help the religion of Allah.
And know that differences amongst you are more dangerous than the enemy's
weapon." [By way of the honorable author, Ibn Taymiyah al-Kuwaiti]
Allamah Ash-Shaikh Abdul Mohsin al-Abbaad was asked about a statement that said,
"The way of Shaikh Ibn Baaz in criticizing the people was not acceptable by many
scholars".
Shaikh Abdul-Mohsin kept quiet and signs of displeasure were seen on his face.
He says, "Who says such?" It was said to him, "Some people". Then the shaikh
said, "My Son, Shaikh Ibn Baaz (rahimahullah) is an Imam, and he is the best of
scholars in his path. The Shaikh (rahimahullah) was busy in seeking and teaching
and benefiting the people. And he was not busy in Qeel wal-Qaal (idle talk) and
wasting time in speaking about people. These people have nothing except speaking
about people and wasting time." [Tuesday night, 19th Jamaad al-Ula 1923 after
Maghrib prayer in the Masjid of the Prophet]
Allama Saaleh bin Fawzaan al-Fawzaan said, "From the evil of differences is;
division amongst the Muslims due to busying one's self in defaming and giving
bad titles to each other. And everyone wants victory for himself over the others
and so the Muslims busy themselves on the expense of learning the beneficial
knowledge. Many from the students of knowledge, their main concern is speaking
about people in their gatherings, and they say, 'such a person has gone astray
or is right or has disbelieved', and they have no work except speaking about
people. [A lecture by Shaikh Fawzaan entitled, 'Aqeedah wa-Dawah' 69/3]
And the Shaikh (Saaleh al-Fawzaan) was asked, "What is your opinion about the
refutation and criticism amongst the scholars? Do you not think their gatherings
for dialog were helpful? And that it may cause harm to the cause of Islam.
The Shaikh answered saying, "What has been mentioned in the question does not
take place between the trustworthy scholars. It may have taken place among the
students and enthusiastic youth and we ask Allah for guidance for them.
We ask them to leave this disgraceful action and unite on Birr and Taqwaa and
return back to the people of knowledge and learn the Manhaj of Ahlus-Sunnah
wal-Jamaa'ah at the hands of the ulama until the truth becomes clear on them.
And the correct path becomes apparent to them and the foriegn ideas that divide
their ranks do not have an effect on them and does not become a barrier between
them and their scholars and the way of the Salaf as-Saaleh. The Fitnah takes
place amongst the Muslim youth due to listening to suspicious talk and being
distant from the correct methodology.
This does not mean that you refrain from refuting the mistakes and deviations in
some books and from sincere advice to the Ummah." [A lecture by Shaikh Fawzaan
entitled, 'Aqeedah wa-Dawah' 57/3]
And in another question, "Honorable Shaikh (Saaleh al-Fawzaan) what do you
advice for the youth who have left studying the knowledge of the Sharee'ah and
calling to Allah and plunged into the differences among the scholars without
knowledge and understanding?"
The Shaikh (hafidhahullah) answered, "I advice all my brothers and especially
the youth and the students to busy themselves in seeking the correct knowledge
whether it be in Masjids or schools or institutions or universities, to busy
themselves in lectures and leave plunging into this matter because it brings no
good and there is no wisdom in entering it. And it is wasting time and confusing
the thoughts and it is a barrier in good deeds and it is falling into
abandonment and instigating a war amongst the Muslims. And it is on the Muslims
in general and the students in particular to leave this matter and aim towards
Islah (correction) according to their ability. Allah says: "The believers are
nothing else than brothers (in Islamic religion). So make reconciliation between
your brothers and fear Allah, that you may receive mercy." [Soorah al-Hujurat
(49): 10] [A lecture by Shaikh Fawzaan entitled, 'Aqeedah wa-Dawah' 332/3]
And Shaikh Saaleh al-Fawzaan said in his lecture, "The Issue of Tabdee
(declaring someone an innovator), Tafseeq (declaring someone a sinner) and
Takfir (declaring someone a disbeliever) and it rules."
He said: "It is an obligation of the Muslim youth and the students of knowledge
to learn the useful knowledge from the trustworthy sources and from the scholars
who are known. Then after that they should know how to speak and what to say.
And how to put the thing in their proper places. Because Ahlus-Sunnah from the
past and now have preserved their tongues and they have not spoken except with
knowledge."
And this is the advice by the Muhaddith of Shaam, Al-Allama Al-Salafee Al-Albaanee
(rahimahullah) to a questioner about shaikh Salmaan (Al-Awdah)'s praising of
Syed Qutb. The Shaikh said, "Look my brother, I Advice you and the other youth
who have taken a wicked (Munharif) way as it appears to me and Allah knows best.
And do not waste your time in criticizing each other in saying, 'Such person is
such' and 'such person said such' and 'such person said such'!
Because Firstly, this has nothing to do with knowledge!!
Secondly, This harbors malice in the hearts and brings about ill and hate in the
hearts!!
It is upon you to seek the knowledge because by seeking knowledge, it will be
revealed to you whether this talk that you are asking me about is true or false,
and whether this person because he has so many mistakes deserves to be an
innovator or not. What do we have to do with such indulgences in those matters?
I advice that you do not indulge in this matter because truly we complain now
about the disunity among the Salafis and this unity, and Allah knows best, the
main cause of it is the self which orders evil and it is not actually the
difference of opinion. This is my advice.
I am asked a lot what is your opinion about such and such person, I immediately
understand that the person who is asking is either for this person or against
him, and sometimes the person who is being asked about is from amongst our
brothers who might have deviated from the path so I advice the person who asks
the question, what do you want with Zaid, Bakr and Umar (meaning this person or
that person) be straight as you have been ordered. Learn the knowledge and the
knowledge make you distinguish what is right and what is wrong and who is
correct and who is otherwise, then do not have hatred against your Muslim
brother just because he made a mistake, even though he has deviated because he
has deviated partially in one issue while he has not deviated in other issue so
we as Hadeeth scholars we accept the Hadeeth of someone and then we say in his
translation that he is a Murji, etc. Of course, this is a weak point and we have
a scale which we abide by and we do not give the weight to one deviation on lot
of good deed and the biggest deed is the Shahadah."? And the Shaikh continued,
"this kind of split and Allah knows best, the greater cause in it is the nafs
(self) because the self orders the evil." [From tape 1/784 (1414 Rabee al-Aakhir) Sept 18, 1993]
