Bidding the right and forbidding the wrong

Posted on November 1, 2011 by sara

Bidding the right and forbidding the wrong is a collective duty like jihad, which is its completion. If no one fulfills this duty, everyone who is competent will be guilty to the extent he was capable, for it is incumbent upon everyone according to his ability. This is true of all duties. They produce, more good than evil, for if the evil consequences of a thing outweighed its good consequences God would not make it obligatory. The duty of bidding the right and forbidding the wrong is sometimes performed by hand, sometimes by tongue, and sometimes only by the heart, and that is the weakest form of faith one’ can have. Those who are to take up this duty should have a very good understanding of the things they enjoin and the things they forbid, they should be polite and lenient in performing it, and they should be prepared to suffer patiently the harms that might be inflicted on them by the people to whom they preach.

God has introduced His Prophet in these words:  “He commands them what is just, and forbids them what is unjust, allows them as lawful what is good and prohibits them from what is bad” (9:157). This is the description of his mission. It is through him that God bids every good and forbids everything evil. The Prophet himself has described his mission in this way: “1 have been sent to perfect all the noble virtues.”755 In another liadith reported in both Sahih collections he has said, “I and other prophets form a house which was built by someone who completed the whole structure, but left just the place for a brick. Anyone who goes around the house is caught by its beauty, but wonders why one brick has not been placed. Know that I am that brick.”756 With him God completed His religion which commands all that is right and forbids all that is wrong, allows all that is good and pure, and prohibits all that is bad and foul…

God has introduced the ummah in a manner similar to how He introduced the Prophet. He has said, “You are the best of the peoples, evolved for mankind. You bid the right and forbid the wrong, and believe in God” (3:110); and, “The Believers, men and women, are protectors one of another; they enjoin what is just, and forbid what is evil.” (9:71). Abu Hurayrah757 put it in his own way when he said, “You are the best of the peoples for mankind. You bind them up in chains and lead them into Paradise.” God has made it very clear that this ummah is the best ummah for mankind and their greatest benefactor because they tell them what is right and what is wrong for them, and ask them to act upon that. They also strive with all their power and resources to establish the rule of justice and virtue and do that for no purpose but to please their Lord. This is the best they can do for mankind…

When we say that the good should be enjoined and the evil should be forbidden, we do not mean that every individual in the world should be addressed. This was not the part of the duty of the Prophet; how could it be the duty of his followers! What is required is that conditions should be created that people receive the message. If they themselves do not try to know the message while those responsible to preach it have done their duty, it is the people who are guilty…

Furthermore, the duty to enjoin the right and forbid the wrong is not an individual duty, it is a collective duty, as the Quran has said, and since jihad is the completion of that duty, it is also a collective duty. Hence, if those who have the power and ability to perform that duty fail to render it, every individual who has the ability will be guilty to the extent of his ability, for it is a duty on every person according to his or her ability. The Prophet said, “Whoever sees an evil should remove it with his hand. If he cannot do that he should speak against it; if he cannot do that, he should hate it in his heart, and that is the lowest degree of faith.”758

So this duty is sometimes performed with the heart and sometimes with the tongue, and sometimes with the hands. As for the heart, it must render that duty in every situation, since it involves no harm at all. Hence, if anyone fails in that, too, he is not a Believer. The Prophet has said, “That is the lowest or the weakest degree of faith,” or “Beyond that there is not a particle of faith there.” Ibn Mas`ud759 was asked, “Who are the dead among the people who are living?” He answered, “Those who neither approve of the right nor condemn the wrong.”

Two groups of people have gone wrong in this regard. One group abstains from enjoining the right and forbidding the wrong. They try to find justification for their action in the verse, “You who believe! Guard your own souls. If you follow (right) guidance, no hurt can come to you from those who stray” (5:08). In his time, Abu Bakr As-Siddig760 found some people behaving in the same wrong manner. He addressed them and said, “You read this verse and interpret it in the wrong way. I have heard the Prophet saying, `When people see wrong being done and do not try to remove it God is likely to inflict punishment on them all. “’76′ The second group wants to enjoin the right and forbid the wrong but they do not know how to do it, nor do they have the patience and forbearance required, or the understanding of what should be done and what should not, or what is feasible and what is not. Abu Tha’labah says that he asked the Prophet concerning this, and he said, “You should work together and enjoin the right and forbid the wrong, till you see people turning greedy, running after their desires, self-conceited, each defending his own whims, knowing nothing about the truth. At that time you should mind yourself, leave the people to themselves. You will be seeing days when to hold on to the right will be as difficult as to hold fire in the hand. Whoever does a right thing in those days shall have the reward of fifty people doing the same (in our days) .,,16′ This means that some people will be engaged in bidding the right and forbidding the wrong, believing all the while that they are serving God and obeying His Prophet but they will

only be transgressing the limits He has set. A number of heretical sects like the Khawarij, the Mu`tazilah, the Rafidah and others do a lot of things wrong while performing the duty of bidding the right and forbidding the wrong; they do more evil than good. That is why the Prophet has advised the Believers to bear patiently the injustices which their rulers commit, and refrain from fighting them so long as they establish the salah. His words are, “Give them their due, and ask God for what is your due.”763

That is why one of the principles of the Ahl as-Sunnah wa al-Jama `ah is that one should adhere to the body of Muslims (jama `ah) and refrain from fighting the rulers. Heretical sects such as the Mu’tazilah, on the other hand, believe that people should fight the rulers; they consider it one of their basic principles… I have discussed in detail elsewhere the issue of fighting against rulers. The guiding principle in this regard, as in other similar cases, is this: whenever there is a conflict between the good and the bad consequences or between the right and the wrong aspects of a course of action, one must choose the course which is the better of the two. Even though the right we enjoin or the wrong we forbid is only meant to secure some good or ward off some evil, we have to see what consequences follow otherwise. If the good one loses or the loss one incurs is greater, then such a course of action will not be desirable. In fact, if the evils of an action outweigh its good, it will be forbidden. However, both good and the evil consequences have to be measured by the standards of the Shari’ah. The best policy in the matter is: Follow the texts, and do not go beyond them; when you do not have texts, exercise your mind, and take help from instructions in similar cases. It rarely happens that texts fail a person if he is aware of them and is versed in inferring from them.

Hence, if a person or a group of people faces a situation that has both aspects, good and evil, and are not able to isolate one from the other, and have either to accept them together or leave them together, they will not be asked to do the good alone or avoid the evil alone; they will have to study the case thoroughly. If the good outweighs the evil they will be required to do it, even though it involves some evil; they will not be asked to refrain from it, for that would involve the loss of greater good. To ask them to refrain from it would be blocking the way to God, obstructing the fulfillment of His will or the will of His Prophet, and undermining the realization of so much good. But if the evil outweighs the good they must refrain from it, even though it will mean the loss of some good, for to ask one to accomplish a good that involves greater evil is to ask him to sin against God and His Prophet. If the good and the evil balance each other one will not be asked to do either. This means that situations differ. One time it may be better to bid an action, another time to forbid it, and a third time to refrain from both, that is to say in case the good and the evil balance each other…

It was a situation of the last kind in which the Prophet abstained from doing anything with `Abdullah Ibn Ubayy and other hypocrites who had a large number of supporters. Had he done anything to remove the evil they were causing he would have risked a greater good. Their peoples would have come out in their support and would have shouted that Muhammad (pbuh) was killing his own friends and supporters. That was why when he addressed people at the occasion of the slander (against his wife `A’ishah) he excused         `Abdullah Ibn Ubayy, and Sa’d Ibn Mu`adh761a spoke to him the good words that he said, and Sa’d Ibn . Ubaydah761b defended him even though Sa’d was a good Muslim.

The important thing here is that one’s love for the good and hatred for the evil and one’s willingness to do the former and eschew the latter should be subject to God’s likes and dislikes, love and aversion, which He has expressed in His revelations, and that he should work for the good and against the evil as much as he can. God does not require from a soul more than it can do. He has said, “Fear God as much as you can” (64:16). As for love or hate, desire or aversion, it should be perfect, and deficiency in it will mean deficiency in fait; but as for action, it should be according to one’s ability and power. If your love for the good or your hatred for the evil is perfect and you act as much as your powers allow, you will have the reward of a perfect worker.

Often the like or dislike, love or aversion of the people for a particular thing is determined by their natural love and aversion for the thing rather than by the love and aversion which God and His Prophet have for it. This may amount to self-indulgence, and if they proceed on that road they will only be pursuing their own desires. God has said, “And who is more astray than one who follows his own lusts, devoid of guidance from God?” (28:50). For lust in its essence is love of the self and aversion is only dependent upon it. Neither desire as such, which is the basis for love, nor aversion as such, which we have in ourselves, is something objectionable; people often do not have control over either. What may be objectionable is their translation into action. It is against them that God cautioned David when He said, “David! We did indeed make you a vicegerent on earth; so judge between men in truth (and justice) and never follow the lusts (of your heart) for they will mislead you from the Path of God” (38:26)…

Man’s duty, therefore, is to see whether his love and aversion are subject to God’s commands and the commands of His Prophet, and in the same measure as they would like. For it is `these commands which constitute God’s guidance, commands which He has revealed to His Prophet, and to which one should subject one’s likes and dislikes, and never ever exceed… Hence, one must acquire knowledge of the good and the bad, must be able to distinguish between them, and must know what things have been commanded and what have been forbidden… One must also be polite and considerate in calling men to them, and mind what the Prophet has said: “Politeness only adds to the beauty of a thing you do, and rudeness only adds to its ugliness.” He has also said, “God is lenient and loves leniency in everything, and gives to the lenient what He does not give to the harsh.”765

One must also be patient and forgiving of the wrongs one suffers; you just cannot escape them. If you cannot forbear and forgive, you will do more harm than good. Lugman taught that truth to his son when he said, “Enjoin what is just, and forbid what is wrong; and bear with patience whatever befalls you” (31:17). This is also the reason why God instructed His messengers, who were masters in this art to be patient and forgiving. To the Seal of the Prophets, for example, He has said, “Have patience with what they say, and leave them with noble (dignity)” (73:10), and “Patiently persevere, as did (all) messengers of inflexible purpose” (46:35).

To sum up: One must have knowledge and understanding, must be polite and lenient, and must be patient and persevering. Knowledge must be acquired before bidding the good and forbidding the evil, leniency must go along with it, and patience must follow it. All three must go together. This is stated in a tradition which has come down from the Elders, even believed to have emerged from the Prophet: “No one really bids the right and forbids the wrong except one who knows very well what he bids and what he forbids, who is polite and lenient in bidding as well as in forbidding, and who is forbearing and forgiving on both occasions.” Qadi Abu Ya`la has noted this tradition in his book,

Al-Mu `tamad.

Author: Ibn Taymiyyah

Islamic Topic: The purpose of government

Source: Book: [Fatawd 28:121-37] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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Calling people to God

Posted on November 1, 2011 by sara

Calling people to God is calling them to believe in Him, submit to Him, worship Him the best one can, and obey Him in all that He has commanded and all that He has forbidden. It also means enjoining the good and forbidding the evil. To carry on this comprehensive call (da’wah) is an obligation on the ummah, a collective duty such that if a group of people perform it others will be exonerated from the responsibility. Everyone in the ummah must participate in this mission to the extent he can if others are not carrying it out. For the men that take up this mission it is necessary to have thorough understanding and deep insight in what they enjoin and what they forbid, and to bear patiently the sufferings they may have to encounter.

The call to God is a call to believe in Him and in what His messengers have communicated, believe in what they have said, and to do what they have commanded, which involves testifying to the unity of God and the prophethood of Muhammad, establishing salah, paying zakah, fasting during Ramadan, and making pilgrimage to the House of God. It is a call to faith in God, His angels, His books, His messengers, in resurrection after death, and in the fact that everything good or bad is ordained by God. It is also a call to people to serve God as if they see Him. These are the three stages of the call: islam, iman, and ihsan. All of them are part of the religion (of Islam) as the Prophet said at the end of the famous hadith which records Gabriel’s questions about these things and his answers to them: “That was Gabriel, who came to you to teach you your religion (din).”‘

Din is an infinitive which is sometimes ascribed to the subject, and sometimes to the object. It is said, “A dana B,” that is, A submitted to B and obeyed him. It is also said, “X dana Y,” that is, X subdued Y. Hence al- `abd yadinu Allah means that man submits to God and obeys His commands. Here din is ascribed to man as its subject, on the grounds that he is the servant (of God) and under His command. But when it is ascribed to Allah it is because He is God and the Lord Who is to be obeyed. The Quran says, “Fight them until there is no more tumult or oppression, and din is exclusively for Allah” (2:193).

Hence the call to God is a call to follow His religion (din), which is to worship Him and serve Him without associating anyone with Him. This is the message of all the messengers God has sent and all the books He has revealed. He has said, “He has established for you the same religion which He enjoined on Noah, which We have sent by inspiration to you, and which We enjoined on Abraham, Moses, and Jesus, namely that you should establish the religion and make no divisions therein” (42:13)… He has also said,  We assuredly sent among every people a messenger (with the command, `Serve God and eschew evil.’ Of them there were some whom God guided, and some on whom error became inevitably (established)” (16:36).

In the Sahih collections we have a hadith which Abu Hurayrah has reported, in which the Prophet said, “We prophets have a single religion. To be sure, prophets are sons of a common father by different mothers. Certainly the one who is closest to the son of Mary is I. There is no prophet between him and me.”752 Religion (of all the prophets) is therefore one; only their codes of law (shard ‘i ) and their ways (manahij) have been different. from each other. God has said, “To each among you We have prescribed a Law (shari ‘ah) and an open Way (minhdj)” (5:5 1). Thus the prophets are one in the matters of religion, in the basic principles of faith and practice: faith in God, His messengers, and the Last Day, and practices such as those which have been mentioned in the surahs Al-An`am (VI), Al-A`raf (VII) and Banu Isra’il (XVII). In Surat Al-An`am, for example, he says:

Say: Come, I will rehearse what God has      (really) prohibited you: join not anything as equal with me; be good to your parents; kill not your children on a plea of want – We provide sustenance for you and for them; come not nigh to shameful deeds, whether open or secret; take not life, which God has made sacred, except by way of justice and law. Thus does He command you that you may learn wisdom. And come not nigh to the orphan’s property, except to improve it until he attains the age of full strength; give measure and weight with full justice. No burden do We place on any soul but that which it can bear. Whenever you speak, speak justly even if a near relative is concerned; and fulfill the covenant of God. Thus does He command you that you may remember. Verily this is My way leading straight. Follow it; follow not (other) paths; they will scatter you about from His (great) path. Thus does He command you that you may be righteous (6:151-3).

In Surat Banu Isra’il, God has said:

Your Lord has decreed that you worship none but Him, and that you be kind to your parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor, and out of kindness lower to them your wing of humility and say, `My Lord! Bestow on them Your mercy even as they cherished me in childhood.’ Your Lord knows best what is in your hearts. If you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence). And render to the kindred their due rights, as (also) to those in want, and to the wayfarer. But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of evil ones; and the Evil One is to his Lord ungrateful. And even if you have to turn away from them in pursuit of the mercy from your Lord which you expect, speak to them a word of easy kindness. Make not your hand tied (like a niggard) to your neck, neither stretch it forth to its utmost reach so that you become blameworthy and destitute. Verily your Lord does provide sustenance in abundance for whom He pleases, as He provides in a just measure. For He does know and regard all His servants. Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. Nor come nigh to adultery; for it is a shameful (deed) and an evil opening the road (to other evils). Nor take life which God has made sacred except for just cause. And if anyone is slain wrongfully We have given his heir authority (to demand qisas or to forgive); but let him not exceed bounds in the matter of taking life, for he is helped (by the Law). Come not nigh to the orphan’s property except to improve it, until he attains the age of full strength; and fulfill (every) engagement, for (every) engagement will be inquired into. Give full measure when you measure, and weigh with a balance that is straight. That is the most fitting and the most advantageous in the final determination. And pursue not that of which you have no knowledge, for every act of hearing or of seeing or of (feeling in) the heart will be asked about. Nor walk on the earth with insolence, for you cannot rend the earth asunder, nor reach the mountains in height. Of all such things the evil is hateful in the sight of your Lord. These are among the (precepts of) wisdom which your Lord has revealed to you. Take not with God another object of worship, lest you should be thrown into Hell, blameworthy and rejected (17:3-39).

In Surat Al-A`raf He has said “Say: My Lord has commanded justice; and that you set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion as in His sight” (7:29); and, “Say: The things that my Lord has indeed forbidden are shameful deeds, whether open or secret, sins and trespasses against truth or reason, assigning of partners to God, for which He has given no authority, and saving things about God of which you have no knowledge” (7:33).

These things are part of the perennial religion, common to all the codes (shard ‘i ) which God has sent down to man. They have been stated in the Makkan surahs of the Quran which discuss basic principles every prophet has taught. They have been addressed to those who do not believe in any prophethood at all.

The Madinan surahs, on the other hand, address those who believe in one prophet or another, who have been given a book, but who only believe in one part of it and reject the other. Or they address the Believers who believe in all the books of God and in all His messengers. That is why He has given in these surahs the instructions which complete religious instructions about the qiblah, hajj, fasting, i `tikaf, jihad, marriage, divorce, and transactions which are based on justice such as trade and commerce, or on compassion like charity, or which are based on injustice such as usury and interest, and so on…

Hence the call to God involves also the call to all the commands He has issued enjoining or forbidding anything. It is a call to do all that is good and to eschew all that is evil. This was the call which the Prophet gave to the people; he commanded whatever God had commanded and forbade whatever He had forbidden. He enjoined everything good and prohibited everything evil. God has said, “My mercy extends to all things, and I will ordain it for those who do right and practice regular charity, and those who believe in Our signs – those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the Torah and the Gospel – for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and forbids them from what is bad (and impure); he releases them from their heavy burden and from the yokes that are upon them.” (7:15)

The call to God should be in His name and according to His will; never should anyone say anything which is not authorized by Him. He has introduced the mission of the Prophet in these words: “Truly We have sent you as a witness, a bearer of glad tidings, and a warner, and as one who invites to God’s (grace) by His leave, and as a lamp spreading light” (33:45-6). Condemning the pagans He has said, “What! Have they partners (in godhead) who have established for them some religion without the permission of God?” (42:21); or, “Say: See you what things God has sent down to you for sustenance? Yet you hold forbidden something thereof and (something) lawful. Say: Has God indeed permitted you, or do you invent (things) to attribute to God?” (10:59).

The point I am making here is further supported by the fact that God has sometimes asked the Prophet to call men to God Himself and sometimes to His way, for example, “Invite (all) to the way of the Lord with wisdom and beautiful preaching” (16:125). He knows that when a. preacher calls someone to something he calls to the thing itself, or to the way that leads to it. That is why God has described the preaching sometimes as a call to Himself and sometimes as a call to His way. However, in either case He is the one who is to be worshiped (al-ma `bud) the goal and the end of preaching.

`Ibadah is the name for perfect love and absolute submission with humility. Thus, if you submit to someone humbly but hate him, you do not worship him; on the other hand, if you love him but do not submit to him in humility, you do not worship him. God deserves perfect love; in fact, He is the only One Who is to be loved for Himself, and everything else is to be loved for His sake. He alone commands profoundest reverence

and absolute submission, and nothing else is to be revered or submitted to except for His sake. If you associate anyone else with Him in one respect or another, you neither love Him truly nor adore Him truly.

Association means that your love is incomplete. God has said, “Yet there are men who take (for worship) others besides God, as equal (with God). They love them as they should love God. But those of faith are overflowing in their love for God” (2:165). In other words, they love God more than others love the deities they associate with God. Arrogance is opposed to humble submission to God; in fact, it is a great impediment to His love. Love at its perfection is submission and obedience; when you love someone you submit to him completely…

The person who calls people to God must call them to all of the things that are loved by God and His Messenger, whether obligatory or commendable, whether visible to the eyes or hidden in the heart. Similarly, things that are disliked by God and His Messenger, whether open or hidden, he must call people to eschew. The call to God will never be complete without calling people to do the things that He loves and eschew the things that He hates, whether they are beliefs or actions, or whether they are visible to the eyes or not. It applies to all that the Prophet has taught about the names and attributes of God, about resurrection and the life hereafter, or what he has said about created things such as the Throne, the Footstool, the angels, the prophets, the people who believed in them and those who opposed them. It also applies to what he has said about sincerely devoting oneself to God, loving Him and His Messenger more than anything else, trusting Him, hoping for His mercy, fearing His chastisement, carrying out His commands patiently, and other similar things, or what he has said about speaking truth, keeping trusts, fulfilling promises, kindness to kin, good behavior to neighbors, jihad in His way with the heart, tongue and hand.

The call to God is a duty on all those who believe in the Prophet and constitute his community. They should call people to God as the Prophet called them to God. They should enjoin upon them what he has enjoined, forbid them what he has forbidden, and expound to them the truths he has stated. Calling people (da `wah) to God implies enjoining (amr) upon them His commands, which amounts to charging them with doing all that is good and eschewing all that is bad. God has described this mission of the ummah at many places, for example, “You are the best of the peoples that have been evolved for mankind, you enjoin what is right, forbid what is wrong, and believe in God” ((3:110); and, “The Believers, men and women, are protectors one of another; they enjoin what is just, and forbid what is evil” (9:91).

This duty is a duty on the ummah as a whole, one which the `ulama’ call collective duty (fard al-kifayah), which is deemed fulfilled if some from among the ummah perform it. To be sure, the whole ummah is responsible for the task, but if a group accomplishes it others will not be called to account for it. God has said, “Let there arise out of you a band of people to invite to all that is good, enjoin what is right, and forbid what is wrong. They are the ones to attain felicity” (3:104). The ummah as a whole stands in place of the Prophet so far as da `wah is concerned. That is why the consensus of the ummah is an evidence sure and certain of truth. The ummah does not unite on anything wrong; and in case it differs on some issue it has to refer it to God and the Messenger. Every member of the ummah is required to carry on da `wah the best he can if others do not engage in it. If someone else performs the task, his responsibility is finished; he will not have to answer for not doing it himself. But if no one else does it, and he has the power and ability to do it, he must do it. This is also the reason why a part of da `wah is incumbent on one person, and another on another person, and to the extent one or the other performs his task the ummah is exonerated from its responsibility. Some may preach the faith which is necessary, others may call to actions of the body which are obligatory, and a third group may teach virtues of the heart. Hence different groups will be responsible for different parts of the mission and will be engaged in them.

It is now clear that da `wah means enjoining the right and forbidding the wrong.

The da i preaches, persuades and demands of people what he calls them to. In other words, he enjoins (amr), for to enjoin something is to call people to it, to invite them to it, and ask them to do it. Calling to God, therefore, is calling to His Way which He has at times specifically mentioned, and His way is nothing other than believing in whatever He has revealed, and obeying Him in whatever He has commanded.

We have said that both things are incumbent on every individual Muslim as a collective duty, not as a personal duty like the five daily prayers, but as jihad. The performance of a duty, whether it is da `wah or anything else, depends upon certain conditions. A hadith says, “Whoever enjoins the right and forbids the wrong must have good knowledge and a clear understanding of what he enjoins and what he forbids; he must also be polite in expounding the things which he enjoins and which he forbids, and above all he has to be forbearing in enjoining and in forbidding.”753 You must understand the thing very well before you call to it, so that you can convince people with regard to what you enjoin or what you forbid. You should also know that politeness and leniency in this matter is the way to success. You have to be prepared to bear with patience the reactions of people that may be unpleasant. God has said, “Enjoin what is just and forbid what is unjust and bear with patience whatever betide you.” (31:17). To His Prophet He has issued this advice: “Await in patience the command of your Lord, for verily you are in Our eyes” (52:39); “The Messengers before you were (also) rejected, but they bore with patience and constancy their rejection and their wrongs until Our aid reached them” (6:34)… On many occasions He has also mentioned patience and piety together. For example, “If you are constant and do right that is certainly a great thing” (3:120). Joseph also combined the two in the words he said to his brethren: “Behold! He that is righteous and patient, never will God suffer the reward to be lost of those who do right” (12:90). This is because piety entails obedience to God, of which enjoining the right and forbidding the wrong is a part, and patience entails patience in troubles and calamities, of which patiently bearing the painful reactions of the people one preaches to and the troubles they cause is one.

However, the person who enjoins and forbids should defend himself against the harm that may befall him as he would defend himself against any attack. If, for example, anyone tries to beat him or take his property and he has the power to stop him, he may do so; but if he is harmed and turns to God in that situation, he exercises patience and forbearance. The perfect example in this regard is the Prophet himself. `A’ishah (raa) has this observation about him: “The Prophet,” she said, “did not beat anyone with his hand, whether a servant, a woman, an animal, or anything else, except when he was engaged in jihad for the cause of God. Nor did he take revenge on anybody for the harm he caused him. Only when someone indulged in things which God had forbidden would he get furious and would not rest until he had avenged him for the sake of God.”754 This shows that the Prophet never avenged any harm caused to his person, but he did so when God’s injunctions were violated, and no one could stop him from doing that.

Author: Ibn Taymiyyah

Islamic Topic: The purpose of government

Source: Book: [Fatawd 15:157-69] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

Islamic Books Resources

Dictionary of Islamic Words & Expressions
DUAs for Success (book) – 100+ Duas from Quran and Sunnah for success and happiness
Amazing Allah
Who is God?
Those Who Remember Allah

 

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Consultation

Posted on October 27, 2011 by sara

Men in authority must hold consultation.  When there is disagreement among the Muslims on an issue each should be asked to give his opinion, and whichever opinion is closest to the Quran and Sunnah should be adopted.

A man in authority (wall al-am

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r) cannot dispense with consultation. God has commanded His Messenger, “Pass over (their faults) and ask for God’s forgiveness for them, and consult them in affairs. Then, when you have taken a decision put your trust in God, for God loves those who put their trust (in Him)” (3:159). Abu Hurayrah says that no one consulted his

companions more than the Prophet did.79 Some people have said that God commanded His Prophet to hold consultation in order that he might win over his Companions and set an example for the people to come later. He asked him to do so in matters in which he was not given any specific instructions, such as matters concerning war or other worldly affairs.

God has praised the Believers who hold consultation. He has said, “That which is with God is better and more lasting for those who believe and put their trust in their Lord: those who avoid the greater crimes and shameful deeds, and when they are angry even then forgive; those who hearken to their Lord, and establish regular prayer; who conduct their affairs by mutual consultation; and who spend out of what We bestow on them for sustenance” (42:36-38). When the person in authority consults people and as a result comes to know the will of God’s Book or the Prophet’s Sunnah or the consensus of the Muslims, he should follow it and act upon it. No one can ask for obedience in things which are opposed to them, however great he may be in religion or in worldly affairs. God has said, “You who believe! Obey God, and obey the Messenger, and those charged with authority among you” (4:59). But if the matter is something in which Muslims differ, everyone should be asked to give his opinion and state the reasons for it, and whichever view is closest to the Book of God and the Sunnah of the Prophet should be adopted; for God has said, “If you differ in anything among yourselves refer it to God and His Messenger, if you do believe in God and the Last Day. This is best and most suitable for final determination” (4:59).

People who have authority (ulu al-amr) are of two kinds: rulers (umard) and scholars (`ulama’). “If they are right, the masses will also be right. Both should obey God and His Messenger and adhere strictly to His Book in all that they say and do. In the new issues that come up, they must consult the Quran and Sunnah and try to find out what they are required to do. It is only in cases where they are unable to form an opinion either because they do not have time for it or because they are not able to find out the will of God and His Prophet, or because arguments in favor or against are equally strong, they may follow the opinion of an earlier scholar in whose knowledge and piety they have confidence. This is the best view in this regard. However, some people say that they are not allowed to follow in any case anyone’s opinion without discussion. A third group says just the opposite – that they can follow in every case. All these three views have been held by different scholars in the school of Ahmad as well as other schools.

Author: Ibn Taymiyyah

Islamic Topic:  ISLAMIC SOCIETY

Source: Book: [Fatawa 28:386-7] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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Satanic experiences

Posted on October 26, 2011 by sara

The evil ones attend un-Islamic acts, such as whistling, clapping, and instrumental music. They move people and cause them to whirl around in ecstasy, dance, shout, rend their clothes, and engage in many more satanic acts.

Those who say that angels and prophets attend whistling and clapping sessions and love them are certainly wrong and mistaken. In fact, it is the evil ones who attend these

sessions, and it is they who descend upon those who participate in them and make them shout. At-Tabarani has recorded a hadith reported by Ibn `Abbas that the Prophet said, “Satan asked God for a house, and God said, `Your house is the bathroom (of the people).’ He then asked for a book to recite. God said, You shall recite poetry.’ He said `Lord, give me something to issue calls.’ God said the thing that will issue calls for you is the musical instrument (mizmdr).”’685 He has also told Satan in His Book, “Lead to destruction those whomsoever you can from among them with your (seductive) voice” (17:64). Commenting on this verse, a number of Elders have said that voice here means music. To me it means music as well as all other sounds which lead people away from God. In another hadith, the Prophet said, “I have been forbidden two evil and foolish sounds of seductive entertainments and musical instruments that are produced by Satan, and sounds of beating one’s face, rending clothes and saying, how unfortunate! how sad! how helpless.”686

Many people that have mystical revelations (kashf) have seen the evil ones attending unlawful sessions where people engage in whistling and clapping. They come upon them and lead them into rapture and satanic frenzy, till they indulge in dance under the very nose of the audience. Some mystics have also seen that the evil ones join people in their dancing and whistling but when they call them for help they just leave them and let them fall to the floor.

The truth about these experiences is known only to him who has faith and conviction. However, one who follows the Shari’ah and refrains from unjustified ventures (bid `ah) will be on the right path and attain the good of this world and the next, even though he may not know the truth about these experiences. He will be like one

who takes a proper guide to Makkah and reaches there along with his water, food and other goods he has taken with him. But one who takes a guide who does not know the road or misleads him will either perish on the way or return to the place whence he started after experiencing a lot of suffering. The right guide is the Prophet, whom God sent as one who gives good tidings, issues warnings, acts as a lamp shedding light, guides people to the straight path of God, the Lord of the heavens and the earth, and leads them to His grace by His leave.

Satan is active in un-Islamic poetry sessions. He causes people to foam and froth at the mouth, bray and scream and make fearful sounds. They come to feel within themselves an urge to shout, to do things that are wrong, such as bursting into anger, tearing clothes, beating one’s face, heaving and sighing and many other devilish acts as drunken and mad people do. The frenzy and intoxication which music generates is like the intoxication which people get by drinking wine. Both turn them from remembering God, offering prayers, reading the Quran, reflecting on its verses, and following its instructions. They act like those who spend money on frivolous songs and music which divert them from God and excite anger and enmity among them, setting one against the throat of another. You can see that when a sorcerer kills a man with his magic.

To the same category belong the champions of unbelief (kufr), heresy and evil, even though they may not be lacking in austerity, devotion and miracles, as you have among the pagans and the People of the Book. You may also have them among the Muslims, among the Khawarij for example, about whom the Prophet has said, You will find your prayers far inferior to their prayers, your fasting and reading the Quran far inferior to their fasting and reading. But they will read the Quran and it will hardly go down their throats; they will go out of Islam as an arrow goes out of the bow. Kill them wherever you find them; you will be rewarded for it on the Day of Judgment.”687

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Fatawa 11:64104] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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Miracles

Posted on October 26, 2011 by sara

The wall may work miracles, which may be of two kinds, one cognitive and intuitive and the other effective and efficient. Whether one or the other, if the miracle serves any religious purpose it will be regarded as a righteous act enjoined by the shar’ as something either obligatory or desirable. However, if it accomplishes something which is only permissible, it will be regarded as a thing of the world and the wali will be required to thank God for it. But if it involves anything wrong, it will expose the wall to God’s punishment and wrath. If a Muslim is lacking in miracles it does not mean any defect in his religion, nor does it degrade him in the sight of God.

The word mu jizah refers to everything which causes a violation of the ordinary phenomena of nature. This is the meaning of the word in common language as well as in the language of the first a’immah, Imam Ahmad Ibn Hanbal and others. Usually they call them ayat, signs. However, most of the scholars in later ages have distinguished between mu jizah and karamah; the former, they reserve for the wonders of the prophets, and the latter for those of the awliya’. The common element between the two is their violation of the ordinary phenomena.

Perfection lies in knowledge, power or self-sufficiency. You may further reduce them to two, knowledge and power; for power is either power to do something or to avoid something, which is the same as self-sufficiency. In any case, these three qualities are found in their most perfect form only in God; He it is who knows all things, can do anything, and can dispense with everything. He has asked the Prophet (pbuh) to declare that he owns none of these things by himself, “Say: I tell you not that with me are the treasures of God, nor do I know what is hidden, nor do I tell you that 1 am an angel. I but follow what is revealed to me” (16:50)…Thus he has asked him to state that he does not know the hidden, that he does not have the treasures of God with him, that he is not an angel who needs no food, drink or money, that his duty is to follow what is revealed to him, which is what religion is, and to carry out God’s commands and adore Him, in knowledge and action, inside the heart and out in the external behavior. Of these three things he has only the part which God has given him: he only knows what God reveals to him, does what He empowers him to do, and dispenses with what He enables him to dispense with from among the things people usually or generally need.

Cognitive miracles are of various kinds. For example, one may hear what others may not hear; see in waking or in dream what others may not see; and know what others may not know. He may know through revelation (wahi), inspiration (ilham), extraordinary illumination, or true insight (flrasah) – ways which are usually called disclosure (kashj); vision (mushahadah); conversation (mukhatabah), audition (sima ), all together often called kashf or mukashafah since things are disclosed to the wali by these means. Efficient miracles produce something. They are called intention (himmah), strong will (sidq), and prayer which

is granted (da `wah mujabah). They may also be a pure gift of God, with which the wali has nothing to do at all. For example, He may kill the enemy of His wali without his doing anything in the matter. The words in the sacred hadith are: “Whoever works against a friend of Mine declares war against Me, and I avenge for My friend as a lion attacks its prey. ,610 Or He may soften the hearts for him, create love in them for him, and so on. Again, things which are revealed to him may be revealed to him through someone else. “Good news,” the Prophet says, “may be revealed in dreams, which either the person himself sees or someone else sees for him.”681       The Prophet also referred to it when he said, “You are witnesses of God on earth. ,682 In short, miracles, cognitive or effective, may proceed either from the wall himself or from someone else in his place. God may also let others know about him or do things for him which he may not even imagine… However, when a miracle proceeds from someone else on his behalf, he will be one of its causes, and will be contributing to it…

If a miracle, cognitive or effective, accomplishes anything useful in the religion it is a righteous act commanded by the shay `as something obligatory or at least desirable. But if it produces something which is only permissible it will be one of the worldly goods for which the wall should be grateful to God. But if they produce or involve anything unlawful, whether forbidden or undesirable, they will call for God’s wrath and punishment. Bal’am Ibn Ba’ura’683 is a case in point. He was given miracles but, as the Quran says, “he passed them by; therefore Satan followed him and he went astray” (7:175). Sometimes the person is to be excused, since he may err in his judgment or may be influenced by someone, or does not reflect on the issue properly,

or does not have sufficient knowledge, or is passing through an abnormal state of mind, or is an invalid, or cannot dispense with the thing. His case will then be like that of Barah Al-`Abid.684

A miracle is censured either on account of the cause which produces it or the purpose for which it is performed. An example of the former is if you pray to God in some way which is forbidden, transgressing the limits you should observe in calling upon God. He has said, “Call on your Lord with humility and in private. For God does not love those who trespass beyond bounds” (7:55). An example of the latter is if you pray to God against someone for what he does not deserve, or pray to Him to help one who is a wrongdoer, or help him with your own will (himmah). Some  intoxicated mystics,  for example,  assist and help wrongdoers. if they are mad or emotionally ill or insane they will not be taken to task for what they do. I have elsewhere discussed those things for which one may be excused and those things for which one may not. But if, on the other hand, they are sane and can exercise their will knowingly they will be acting like Bal`am. For whoever works a miracle in a wrong way or with a wrong purpose will be either forgiven like Barah or punished like Bal`am.

To sum up, from the point of view of religion miracles are of three kinds: commendable, reprehensible and permissible, neither to be praised nor to be condemned. Of the permissible, those that serve a good purpose will be considered a blessing, but those that do not will be like any permissible thing which serves no serious purpose, like a game or play… It should also be noted that if a Muslim works no miracles, cognitive or effective, it will not cause any harm to his religion. If he is not given the knowledge of something hidden or not given power over some object of nature, it is no dishonor to him. It may even prove better for his religion unless he were asked to perform it as a duty or as something commended. On the other hand, if he fails to do something of the religion, obligatory or commended, he will be imperfect and will be liable to blame and punishment or will be deprived of a reward. By acquiring knowledge of the religion or imparting it to others, or enjoining its learning upon people, one wins the pleasure of God, His reward and blessing; but by acquiring knowledge of nature or gaining power over it one does not secure God’s pleasure or reward except when it is part of the religion. One should be thankful to God for it and should see that it does not involve him in any sin.

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Majmu `at ar-Rasa'il wa al-Masa'il 5:2-9] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

Other Sources:

Miracles at the time of the Prophet

Miracles and characteristics of Quran

Lectures about Prophet’s miracles

Audio about the miracles of Prophets

 

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The status of a warth depends upon his imitation of the Prophet

Posted on October 26, 2011 by sara

The greatest friends of God are those who follow the Prophet best..

Leading personalities of the religion who have a deep insight into the religion and follow sincerely its straight path, whether Sufis or non-Sufis, advise everyone engaging in austerity, devotion and pursuing gnosis and illumination to abide by the Quran and the Sunnah. Al-Junayd Ibn Muhammad674 said, “This knowledge of ours is governed by the Quran and the Sunnah. Whoever does not read the Quran or cite the hadith, should not talk of our ideas.” Abu Sulayman Ad-Darani 75 said, “When an idea of our people comes to my mind, I do not accept it unless it is supported by two witnesses,

the Quran and the Sunnah. He has also said, “One who receives inspiration to do something should not act upon it unless he has a tradition in that regard.” Abu `Uthman An-Nishapuri676 said, “Whoever gives the Quran and the Sunnah full control over his words and actions speaks wisdom, but whoever gives himself to his desires speaks only heresy (bid `ah), for God has said of His eternal speech, `If you follow it you will be on the right path”‘ (24:54). Another $ufi said, “Whoever does not examine his ideas every moment is not to be counted among the Sufis.”

When Abu Yazid Al-Bistami 77 was told that a certain Sufi was visiting the town, he went to see him. But when he saw him spitting in the direction of the qiblah, he said to his companion, “Let us go back. This man cannot be trusted in the external manners of the Shari`ah; how can he be trusted in its internal matters.” What Abu Yazid did may be supported from a hadith reported in the Sunan of Abu Dawud and other collections. There was an imam one of the mosques of the Ansar (of Madinah), and every Ansari tribe had its own mosque. One day the Prophet visited the mosque of that imam, and found that the wall towards the qiblah had some sputum on it. He asked who had spit there, and was told that it had been done by the imam. On hearing that, he asked the people not to pray behind him. When the imam came and went to lead the prayer, people stopped him and said that the Prophet had advised them not to pray behind him. He then went to the Prophet and asked about it. The Prophet said, “Yes, they are right. You annoyed God and His Messenger.”678

A number of Sufi shaykhs and `ulama’ have said, “If You see a person flying in the air or walking on water, do not be deceived. You have to ascertain whether he follows the commands of the Shari’ah. Many more sayings of the Sufi shaykhs and a’immah of the religion can be cited. In the eyes of all the greatest wali of God is the one who follows the Prophet best. That is the reason why Abu Bakr As-Siddig679 is regarded the greatest wali after the Prophet. To be sure, the sun has never seen a man greater than Abu Bakr except the prophets and the messengers of God. This is because he followed the Prophet more truly than anyone else. There is also full agreement on the point that there is no way for people to approach God except through following the Prophet, who is the link between them and God.

However, in the tariqah of these great Sufis there entered in later times many people along with their innovations, heresies and undesirable practices. To be sure, they are condemnable in the sight of God, His Messenger, and His awliya’ who are pious. They put forward the idea that the friends (awliyd’) of God have a way to God in which following the way of the Prophet is not required, that a wali may be equal to a prophet even greater than he, that someone of them may be the “seal of the saints” and greater than all the preceding awliya’, even more knowledgeable than the Seal of the Prophets. These and like ideas have been uttered by heretics who entered the fold of the Sufis. It is these mistaken Sufis who became theosophists and came up with mystical philosophies.

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Ar-Radd `ala al-Mantigiyyin 514-516] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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Friends (awliya) of God who are not prophets are not infallible

Posted on October 26, 2011 by sara

A friend (wall) of God does not have to be infallible. He may not be even aware of certain truths of the religion or may not be clear about them. People are not required to believe in all that he says, and he himself should not rely on the ideas he gets in his heart unless he ascertains that they agree with the shar’.

A wall does not have to be infallible, above error or mistake. He may not be aware of some truths of the religion, or be clear about them; he may even imagine some things to be commanded by God or forbidden by Him whereas they are not commanded or forbidden. He may also consider some miracles to be a grace from God whereas they are actually the tricks which Satan plays against imperfect people. It is not necessary that he know that they are the tricks of Satan. However, this does not prove that he is not a wali, for one of the graces of God which have been bestowed on this ummah is that He will overlook the errors which its members inadvertently commit, the things they forget, or the wrongs they are compelled to do…

Since a wali may commit errors, people are not required to believe in all that he says, for that would be making him a prophet. The wali himself should not rely upon what comes into his mind unless he ascertains that it is in agreement with the shay’. This is true of all the ideas that he considers to be inspired, communicated, or spoken by God. He should test all these ideas with the touchstone of what has been given to Muhammad (pbuh). If it agrees with the latter, he may accept it; if not, he must reject it; and in case he is not clear whether it agrees or does not agree he should suspend judgment.

On this issue people are divided into three groups; two of them are on either extreme, and the third group steers a middle course between them. One group of people thinks that when they have believed a particular person to be a wali they are to accept whatever they think that person receives in inspiration from God, and justify whatever he does. The second group, when they find something a person says or does to be contradicting the shar `, rules out the possibility that he may be a wall and refuses to consider that he may be a mujtahid who has committed a error in judgment. The third group, which steers a course between these two and which is correct, says that we should not believe anyone to be infallible or innocent when he acts as a mujtahid. He is not to be followed in each and every thing he says, nor is he to be charged with unfaith (kufr) or transgression (ftsq) if he errs or sins.

What is necessary is that one follow what God has revealed to His Messenger. If someone’s view agrees with it and another’s view does not agree, one should not plead for the view which does not agree, and should have the courage to say that it is against the shar’. It is only the prerogative of a prophet that we should believe in whatever he says of God and obey whatever he commands. As for other friends (awliya ) of God, we are not required to obey them in everything they prescribe or to believe in everything they say. Their prescriptions and statements will be examined in light of the Quran and the Sunnah, and whatever agrees with them should be accepted and what does not should be rejected even if its author is a friend (waft) of God. If he is a mujtahid he will be forgiven for his mistakes and rewarded by God for the effort that he has put in. But his view which is opposed to the Quran and Sunnah will be called error, though it will be an error which will be forgiven provided he tried his best to find out the will of God…

The points I have made here are that all the awliya’ must abide by the Quran and the Sunnah, that none of them is infallible, that neither they nor anyone else should follow whatever comes into their mind without referring it to the Quran and the Sunnah. This is agreed upon by all the awliya’ of God and whoever disagrees with it is certainly not a wali whom God would like us to follow. Either he is an infidel or he is utterly ignorant. This has been clearly endorsed by a number of great Sufis. Abu Sulayman Ad-Darani,67° for example, says, “When some idea of our people comes into my mind I do not accept it unless it is supported by two witnesses: the Quran and the Sunnah.” Abu Al-Qasim Al-Junayd671 (raa) said, “This knowledge of ours is governed by the Quran and the Sunnah. Whoever does not read the Quran or write hadith should not talk of our ideas;” or, according to another version, “should not be obeyed.” Abu `Uthman An-Nishapu-672 said, “Whoever puts his words and actions under the control of the Quran and the Sunnah speaks wisdom, and whoever puts his words and actions in the control of his desires only, speaks heresy, for God has said in His eternal speech, “If you follow it you shall be on the right path. Abu `Amr Ibn Nujayd673 said, “All ecstatic experiences which are not supported by the Quran and the Sunnah

are vain.”

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Fatawa 9:201-210] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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Prophets are greater than saints (awliya)

Posted on October 26, 2011 by sara

Prophets are greater than the friends of God (awliya’) who are not prophets. A wall cannot have a way to God in which he may dispense with Muhammad (pbuh). Whoever says that Muhammad was sent with exoteric knowledge but not with esoteric knowledge believes in one part of Islam and rejects the other.

The Salaf, the a’immah and all the awliya’ of the ummah are agreed that prophets are greater than the awliya’ who are not prophets. God has classified the people who deserve His favor in four categories. He says, “All who obey God and the Messenger shall be in the company of those upon whom God has bestowed His blessings: the prophets, the siddiqun (who are most true to their faith) the shuhada ‘ (who lay down their lives for truth), the salihun; and how goodly a company are these!” (4:69)…

The best of Muhammad’s (pbuh) ummah are the people of the first generation (qarn). In an authentic hadith reported through more than one channel, the Prophet said, “The best generation (qarn) is the one in which I have

been sent, then those who come after them, and then those who come after them.”665 This hadith has been recorded in both Sahih collections and narrated by more than one set of narrators.

Of the Companions of the Prophet, the first group of Muhajirun and A nsar are better and more honorable than the others. God has said,  Not equal among you are those who spend (freely) and fought before the victory (with those who did so later). They are the higher in rank than those who spent (freely) and fought afterwards. But to all has God promised a goodly (reward)” (57:10). Victory here means victory in the form of the truce of Hudaybiyyah which came before the conquest of Makkah and regarding which God has said, “Verily We have granted you a manifest victory, that God may forgive you your faults of the past and those that may follow” (48:1-2). When people asked the Prophet whether it was really a victory he said, “Yes, it was.”666

The best among the first Muslims were the four caliphs, and the best of them was Abu Bakr and then `Umar. This was well known among the Companions, their righteous Successors, the a’immah of the ummah and the Muslims in general. The evidence that supports this is multiple; we have discussed them at length in our book Minhaj as-Sunnah An-Nabawiyyah ft Nagd Kalam AshShi `ah wa al-Qadariyyah’…

A group of mistaken people has claimed that the Seal of the Saints” is the best of all the friends (awliya) of God. They proffer the concept of the “Seal of the saints” on the pattern of “the Seal of the Prophets.” However, no one among the early Sufi masters put forward the idea before Muhammad Ibn `Ali Al-Hakim At-Tirmidhi.” He wrote a book on the subject and expounded therein all sorts of erroneous ideas. After him, many a Sufi in later ages claimed that he was the Seal of the Saints; some even said that “the Seal of the Saints” was higher in rank than “the Seal of the Prophets” since he had a better knowledge of God, and that the prophets received their knowledge of God through him. This is what Ibn `Arabi, the author of Al-Futuhat al-Makkiyyah and the Fusus has claimed, in opposition to both revelation and reason, and in opposition to all the prophets and the friends awliya ‘ of God…

Everyone who comes to know of Muhammad’s message cannot become a friend of God unless he follows Muhammad (pbuh). All that is part of the true religion and divine guidance can only be had through Muhammad (pbuh). The general rule in this regard is that whoever gets the message of the prophet who is sent to him will not be entitled to the friendship of God unless lie follows that prophet.

Whoever says that there have been friends of God who got the message of Muhammad yet approached God in a way in which they did not need

his guidance is a heretic and an infidel. If he claims that he needs Muhammad’s guidance only in matters exoteric but not in matters esoteric, or in matters of the Shari’ah but not in those of the hagigah, he is worse than the Jews and the Christians who said that Muhammad was sent to the Gentiles, not to the People of the Book, who only believed in one part of the religion and rejected the other parts, and therefore became infidels. Similarly, anyone who says that Muhammad was sent with exoteric knowledge but not with esoteric knowledge also believes in one part of the Muhammadan revelation and rejects the other. In fact, he is a worse rejecter and a greater infidel than the others, for esoteric knowledge is knowledge of things of the heart, faith, knowledge, feeling and sentiments which reside in the heart, and which constitute the real faith; this knowledge is better than knowledge of external action and behavior.

Hence, if anyone says that Muhammad taught about external actions only, not about the realities of faith, and that these realities are not to be learned from the Quran and Sunnah, he declares in effect that he believes only in part of Mulhammad’s revelation and not the rest. He is worse than the one who says that he believes in one part of his revelation and not in another but does not say that the part he rejects is inferior than the one he accepts.

These heretics believe that sainthood (walayah) is better than prophethood (nubuwwah) and endear the view to the people by saying that the walayah of a prophet is better than his prophethood.’ They say:

The stage of prophethood is in between, Above the messenger and below the saint.

They claim that they participate in the walayah of the Prophet which is higher than his messengerhood (risalah). This is their biggest error; no one participates in the walayah of Muhammad, not even Abraham or Moses, not to speak of these heretics.

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Fatawa 11:221- 61] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

Other Islamic References:

Calling people to God

The status of a warth depends upon his imitation of the Prophet

Friends (awliya) of God who are not prophets are not infallible

Prophets are greater than saints (awliya)

Awliya , friends of God, are those Believers who are pious

The better one serves God, the more perfect one is, and to greater heights one rises

 External Sources:

Pillars of Islam, prophet Muhammad’s life, Prayers, and more

Confirming prophethood of Jesus

A book on prophesies made by prophet Muhammad

Prophet Muhammad’s life and services to Islam

Quran, Islamic history, prophet’s biography, his wives and children

Islamic lifestyle exemplified by prophet Muhammad

Glimpses from the lives of prophet’s Wives

Life and Character of prophet Muhammad

Seerah of prophet Muhammad

Glimpses into the life of prophet Muhammad

Islamic dream interpretation and prophet’s dreams

Lessons from the lives of prophet’s companions

Lessons for Muslims in the life of prophet

A detailed study of prophet’s SAW Seerah

Biography of prophet of Islam

Quranic beliefs about prophet Jesus

 

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The friends of God are of different levels

Posted on October 26, 2011 by sara

The friends of god are of different levels according to their faith and piety. Broadly speaking, they come under two categories, one, the front-runner favorites; the other, the middle-ranking “People of the Right Hand”.

Since God’s friends are those who are faithful and pious, their ranks as friends will differ according to their faith and piety. Those who are more perfect in faith and piety will be the greater friends of God. The strength of their faith and the quality of their piety will determine their rank in God’s friendship.  Similarly, the faithlessness and hypocrisy of a person will determine his status in his enmity with God…

God’s friends come under two categories, one, the front-runner favorites; and two, the middle-ranking People of the Right Hand. God has mentioned them at various places in His Book, in the beginning and at the end of Surah Al-Waqiah (56), in Surah Al-Insan (76), Surah Al-Munafiqun (63), and Fatir (35). In Al-Wagi`ah, for example, He has said, “When the inevitable comes to pass, no soul will entertain falsehood concerning its coming. Many will it bring low; many will it exalt; when the earth shall be shaken to its depths, and the mountains shall be crumbled to atoms, becoming dust abroad. And you shall be sorted out into three classes: the People of the Right Hand, and what will be the People of the Right Hand! and the People of the Left Hand, and what will be the People of the Left Hand!  and those Front-Runners,  the Front-Runners, they will be the ones nearest to God” (56:1-11)…

These two categories of God’s friends have been mentioned in the sublime words that the Prophet has quoted from God: “Whoever opposes a friend of Mine declares war against Me. None of my servants comes closer to Me through anything than by doing what I have enjoined upon him. And My servant draws nearer and nearer to Me by doing supererogatory works, till I love him. And when I love him I become his ears by which he hears, his eyes by which he sees, his hands by which he strikes, and his legs by which he moves.”66′ In light of this hadath, the righteous servants (abrar) of God are the People of the Right Hand, who approach Him by performing their duties, doing what God has enjoined on them and refraining from what He has forbidden. They do not take up supererogatory works nor abstain from things that are superfluous though permitted.

The Front-Runner favorites are those who seek God’s favor by doing supererogatory works after they have fulfilled their duties. They do what is incumbent upon them as well as what is desired of them and refrain from the forbidden as well as the undesirable. So when they seek God’s favor through everything they can do for the sake of God, God gives them His love. He has said, “My servant comes closer and closer to Me by doing supererogatory works till I love him.” This is the most perfect love… For these favorites that which is permissible becomes an act of devotion by which they seek the favor of God. All their actions become worship; they will be given the pure drink to take, as the service that they had rendered was pure. The middle-rankers, on the other hand, do those things also which are only for themselves; they will neither be punished for them nor rewarded for them. They will have a drink which will not be completely pure; it will be something mixed. Just as they

had mixed in their work things of the world, their drink shall also be mixed…

In Surah Fatir (35), too, God has mentioned the front-runners and the middle-rankers. He has said, “Then We gave the Book for inheritance to such of Our servants as We have chosen. But there are among them some who wrong their own souls, some who follow a middle course, and some who are, by God’s leave, foremost in good deeds. That is the highest grace” (35:32)… The middle-rankers are those who fulfill their duties and refrain from forbidden things, and the foremost in good deeds are those who do both the obligatory and the supererogatory works.

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Fatawd 10:175-83] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

Other Islamic References:

Creation is an attribute of God existing in His Essence

The reason God has created the world partly concerns Him and partly the world

Creation is an attribute of God existing in His Essence

Attributes of God (Allah) and His Essence

 

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Friends of God are found in every section of the ummah

Posted on October 26, 2011 by sara

The awliya’ of God have nothing visible to distinguish them from others. They are found in all sections of the ummah, scholars of the Quran, masters of knowledge, men of war and jihad, traders, industrialists, farmers, rich and poor.

The awliya ‘ of God have no visible signs to distinguish them from others. They do not have to wear any particular Islamic clothing and avoid others which are permissible. They do not have to shave their heads, cut their hair short or trim it if it is within the limits permitted. The saying goes that there are many pious men in plain clothes and many heretics in religious garb. The friends of God may belong to any section of the ummah of Muhammad (pbuh). What is required is that they keep away from every doctrine which is unjustified and eschew every practice which is immoral. They may be scholars of the Quran, masters of knowledge, men of the sword and jihad, traders, craftsmen, industrialists, farmers, and so on. God has mentioned different sections of them in the verse, “Your Lord knows that you stand forth (to pray) nigh two-thirds of the night, or half of the night, or a third of the night, and so does a party of those with you. But God does appoint night and day in due measure. He knows what you are unable to keep count thereof. So He has turned to you (in mercy). Read, therefore, of the Quran as much as may be easy for you. He knows that there may be some among you in ill health, others traveling through the land seeking God’s bounty, yet others fighting in God’s cause. Read, therefore, as much of the Quran as may be easy for you” (73:20).

The Salaf used to call the men of religion and learning qurra’ (sing. gari), which besides scholars (`ulama’) also included devotees (nussak). Then the word sujiyyah (singular Sufi) and fugara’ (sing, faqir) came to be used. The Sufi was one who wore wool (suj); this is the correct

derivation of the term. The word fugara’ later come to mean the people of suluk, who followed a particular tarigah.. But this is a more recent use of the term. The question arose as to what is the better word to use, Sufi or faqir? People also debated the issue of who is better, the rich person who gives thanks to God or the poor one who is patient. The controversy over this issue goes back to Al-Junayd616 and Abu Al-`Abbas Ibn ‘AP’.” Both views have been ascribed to Ahmad. The correct view, however, is the one which God has stated in this verse: “Mankind! We created you from a single (pair of) male and female, and made you into nations and tribes that you may come to know one another. Verily the most honored of you in the sight of God is (he who is) the most righteous of you” (49:13). An authentic hadith reported by Abu Hurayrah (raa) says that the Prophet was asked, “Who are the most honored people?” He said, “The most God-fearing among them.” He was told that such was not the question. He said, “Then it is Joseph, the prophet of God, son of the prophet Jacob, son of the prophet Isaac, son of the most intimate friend (khalil) of God, Abraham.” He was again told that such was not the question. “Are you then inquiring about the original tribes of the Arabs? Look, people are like mines, such as the mines of gold and silver. The best of them in the period of Ignorance (al-Jahiliyyah) will be the best in Islam, provided they learn Islam.658

The word faqr in the language of the shar ` means either lack of money and property or the dependence of created beings on the Creator. In the Quran we have, “The alms (of zakah) are for the poor and the needy” (9:60); “Men! It is you who depend upon God” (35:15). God has singled out two kinds of poor men (fugara) for praise, those people deserving charity (sadagah), and those people sharing in booty (fay). The former He has mentioned in this verse: “(Charity is) for those in need (fugara) who in the cause of God are restricted (from travel) and cannot move about in the land, seeking (trade or work). The ignorant, because of their modesty, think that they are free from want. You shall know them by their (unfailing) mark: they beg not from all and sundry” (2:273). The latter, who are better, God has mentioned in this verse: “…to the indigent immigrants (al fugara ‘ al-muhajirin), those who were expelled from their homes and their property while seeking grace from God and His Messenger. Such are indeed the true ones (in their faith)” (59:8).

This is the description of those muhajirun who refrained from evil deeds and fought the enemies of God, open and hidden. The Prophet has said, “The mu’min is one whom men can trust with regard to their lives and property; the muslim is one from whose tongue and hands people are secure; the muhajir is one who eschews what God has forbidden; and the mujahid is one who exerts himself most in the affairs of God.”659

As for the hadith reported by some people that on the way back from Tabuk the Prophet said, “We now turn from the lesser jihad to the greater jihad,”‘ it has no basis. No one versed in the words and deeds of the Prophet has reported it. Moreover, jihad against the infidels is one of the most honorable deeds, rather the best of all the supererogatory works one can engage in. God has said, “Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God has granted a grade higher to those who strive and fight with their goods and persons than those who sit (at home). Unto all (in faith) has God promised good. But those who strive and fight has He distinguished above those who sit (at home) by a special reward” (4:95). He has also said, “Do you make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque equal to (the pious service of) those who believe in God and the Last Day, and strive with might and main in the cause of God? They are not comparable in the sight of God. And God guides not those who do wrong. Those who believe and suffer exile and strive with might and main in God’s cause with their goods and their persons, have the highest rank in the sight of God. They are the people who will achieve (happiness). Their Lord does give them glad tidings of a mercy from Himself, of His good pleasure and of gardens for them wherein are delights that endure. They will dwell therein forever. Verily in God’s presence is a reward, the greatest (of all)” (9:19-20).

The Sahihayn have a hadith that `Abdullah Ibn Masud asked the Prophet what work was best in the sight of God. He replied, “Salah in its time.” “Then what?” `Abdullah asked; the Prophet said, “Good behavior to parents.” “Then what?” he asked again. The Prophet said, “Jihad in the cause of God.” `Abdullah Ibn Masud says that it is absolutely true that the Prophet said this, and that if he had continued in his questioning the Prophet would have said many more things.`’ The Sahihayn also have the hadith that the Prophet was asked what action was the best. He replied, “Faith in God, and jihad in His cause.” “Then what?” the questioner asked; he said, “The hajj which is accepted (by God).”" There is a third hadith also in the Sahihayn. Someone said, “Messenger of God, tell me of a deed which is comparable to jihad in the cause of God.” He said,  You could not do it, or could barely do it.” The man said, “Please tell me.” The Prophet said, “Is it possible for you to fast and not eat, to offer salah and not take a rest from the time the mujahid goes out on jihad?”663

Author: Ibn Taymiyyah

Islamic Topic: RANKS OF THE BELIEVERS

Source: Book: [Fatawa 10:194-9] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

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