A precious Gem: The Complain of the Ignorant, Ibn Al-Qayyim , Al Fuwaid (taken from the English translation of the book) p. 134
The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.
One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.
The following verses have been mentioned about the meaning of the previous statement of the predecessor.
When you complain to a son of Adam
verily you complain about the Most Merciful
to the one who does not pity.
On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,
‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’
(Ash-Shura, 42: 30)
‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’
(An-Nisa, 4: 79)
‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things.
(Al-Imran, 3: 165)
Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him. May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen.
Fanaticism to Individuals in Spite of Error
54] Question: Some people, may Allaah guide them, sanctify certain
individuals and fanatically cling to their views. What is your advice
Answer: It is obligatory to follow the truth whoever it is with, and
not to follow individuals that oppose the truth.
Imaam Ahmad, may Allaah have mercy on him, said: I am amazed by a
people who know the chain of narration (of a hadeeth) and its
authenticity, yet they go by the opinion of Sufyaan.
And Allaah, the Most high, says: So let those who oppose his Command
(i.e. Sunnah) be warned, lest some fitnah (trial) should befall them
or a painful punishment be inflicted on them. [Surah An-Noor: 63]
Ibn Abbaas (radyAllaahu anhu) said: It is imminent that rocks will
descend upon you from the heavens I say Allah said and you say Abu
Bakr and Umar said.
So if this warning and threat is with regard to following the most
virtuous of people after the prophets without proof, then how much
more so for following one who is neither here nor there (i.e. a
nobody), such as those who are not known to have knowledge or virtue
but yet are proficient in rambling speech?
Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 108
(60) Question: What is the ruling on someone who loves a scholar or a
caller and says: I love him very much, I don’t want to hear about
anyone refuting him and I will take his words even if they are in
opposition to the proof because this Shaikh is more aware of the proof
than we are.
Answer: This is ta’asub (fanaticism), which is detested and condemned,
and it is not permissible.
We love the scholars, all praise be to Allaah, and we love the callers
to the way of Allaah. However, if one of them errs in an issue, then
we clarify the truth with regard to this issue, with the evidence. And
this does not detract from the love or status held for the one being
Imaam Maalik, may Allaah have mercy on him, said: There is none of us,
except that he can refute or be refuted, except for the one buried in
this gravemeaning Allaah’s Messenger.
So when we refute one of the scholars or one of the noble
personalities, this does not mean that we have a hatred for him or
that we are belittling him. Rather, we are clarifying what is correct.
This is why when one of the scholars saw that one of his colleagues
erred, he said: So and so is our beloved friend, however the truth is
more beloved to us than him. This is the correct way.
And do not understand from the refutation of a scholar in an issue he
erred in to mean that it is a belittling of him or hatred for him. On
the contrary, the scholars have not ceased to refute one other
(throughout history), but in spite of that, they are brothers holding
love for one another.
It is not permissible for us to accept entirely everything an
individual says whether he is correct or wrong because this is
ta’assub (blind fanaticism).
The (only) one whom we can take all of his sayings and not leave off
any of them is Allaah’s Messenger, because he is the conveyer from his
Lord and he does not speak from his own desire. As for those other
than him, then they can err at times and be correct at times. Even if
they are from the most virtuous of people and they are Mujtahids (i.e.
scholars), they can err at times and be correct at times.
There is no one that is protected from error except Allaah’s Messenger.
We must know this. Furthermore, we do not conceal the error out of our
love for such and such individual. Rather it is upon us to expose and
clarify the error. The Prophet (sallAllaahu ‘alayhi wa sallam) said:
The Religion is Sincerity. We said: To who? He (sallAllaahu ‘alayhi wa
sallam) said: To Allaah, to His Book, to His Messenger, the Muslim
leaders and their common folk.
Clarifying the error falls under Sincerity to everyone. But as for
concealing the error, then this is in opposition to the Sincerity.
Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 120-122]
Extracted from the
The Shari `ah assumes leniency in its due place and also assumes strictness in its due place. Thus, the Muslims should not ignore that or be lenient when should be strict or vice versa. Besides, they should not claim that the Shari `ah acknowledges leniency only or strictness only, for it is a wise code of law that is suitable for every place and time and is capable of reforming the whole Ummah. That is why it assumes both leniency and strictness. It is marked for justice, wisdom, and tolerance. Hence, it is a tolerant Shari `ah in its rulings and it does not burden anyone beyond his scope. It is also tolerant, because it begins by calling people with leniency, wisdom and clemency; but when this does not influence people and they exceed the limits and tyrannize, it powerfully and harshly restricts them and treats them in a way that deters them and that enlightens them about their wrongdoings.
Whoever meditates on the biography of the Prophet (peace be upon him), the Rightly-guided Caliphs, his well-satisfied Companions, and the following Imams of guidance would perceive the correctness of what we are saying..
Texts that order leniency in its due place
Among the verses revealed on leniency, Allah (may He be Exalted) says, And by the Mercy of Allâh, you dealt with them gently. And had you (Muhammad, peace be upon him) been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs … .
Allah (may He be Exalted) says regarding the story of Musa (Moses) and Harun when He sent them to Pharaoh, And speak to him mildly, perhaps he may accept admonition or fear (Allâh).
Allah (may He be Exalted) also says, Invite (mankind, O Muhammad peace be upon him) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better … .
Texts that order strictness in its due place
On the other hand, the verses quoted above also include reference to strictness.
As regards the Hadith related to this issue, they includethe Hadith related by Ahmad, Abu Dawud and othersfrom Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) said after reciting Allah’s (may He be Exalted) saying, Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.
By the One in Whose Hand my soul is, either you enjoin good, forbid evil, and restrain the fools
According to another narration: restrain the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or else Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them.
It is also related in the Two Sahih [Books]from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, I was going to order that the Salah (prayer) be commenced, then order a man to lead the people in Salah, then I would go with some men having with them bundles of wood to a people not attending the Salah and burn their houses on them with fire.” .
Moreover, the Prophet (peace be upon him) was reported to have said, If it were not for the women and children in the houses, I would order that prayer, `Isha’ (Evening) Prayer, be commenced and I would order my men to burn what is in the houses with fire (i.e. men who do not attend congregational prayers in the mosque). .Again, it is related in Sahih Muslimfrom Ibn Mas`ud (may Allah be pleased with him) who said that the Prophet (peace be upon him) said, Never had Allah sent a Prophet to an Ummah before me except that he had disciples and companions who would adopt his Sunnah and embrace his guidance. Then, a group following them lagged behind; they would preach what they do not practice and act contrary to what they are ordained to do. Thus, whoever struggles against them is a believer; whoever struggles against them with his tongue is a believer; and whoever struggles against them with his heart (by abhorring them) is a believer; nothing beyond that involves (the weight of) a grain of mustard of belief. .
In addition, the story of the three Companions, who stayed home during the Battle of Tabuk with no excuse, is well-known to scholars. Then, the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) deserted them for fifty nights until they repented and in turn Allah forgave them. In this regard, Allah (may He be Exalted) revealed the verses, Allâh has forgiven the Prophet (peace be upon him), the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinah)…until His saying, And (He did forgive also) the three who did not join (the Tabûk expedition whose case was deferred by the Prophet peace be upon him for Allâh’s Decision) … .
According to the preceding verses and Hadith, the author of the article and the readers should know that Islamic Shari`ah, being a perfect code of law, adopts leniency in its due place and harshness and strictness in their due place, and that a caller to Allah’s Way should be lenient, clement, forbearing and patient. This is more beneficial for his Da`wah and makes preaching more effectives. Besides, it is in line with Allah’s Commands and His Messenger’s (peace be upon him) guidance. He should also be endowed with knowledge and insight as regards what he calls to and what he warns against, as Allah (may He be Exalted) says, Say (O Muhammad peace be upon him): “This is my way; I invite to Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.
On the other hand, the Da`iyah (caller) should not resort to harshness and strictness except when necessary and when the objective is not achieved through the first approach (leniency). In this way, the caller to Allah’s Way will have assumed the two approaches in their due places and embraced the guidance of Shari`ah as regards both. May Allah guide us to success.
( Part No : 3, Page No: 208)
`Abdul `Aziz Bin `Abdullah ibn `Abdul-Rahman ibn Baz
Mufti of Kingdom of Saudi Arabia , Chairman of the Council of Senior Scholars,
and Chairman of Department of Scholarly Research and Ifta’
You will have heard the saying “Allaah exists
without place” being used by the deniers of
the Attributes. We have published three articles
on this subject that you may find beneficial
regarding this doubt that is widespread.
Concerning the Saying of Imaam at-Tahawi (d. 321H):
‘The Six Directions Do Not Contain Him’
From The Sayings Of The Jahmites: ‘I Never Said
That Allaah Is Not Above The Throne. I Said He
Is Not In A Location Above The Throne’
AICP Jahmee Habashites and Quotes from al-Qurtubi
Regarding al-Uluww, al-Istiwaa and al-Jihah
Please take the time to read and also to
forward to anyone else that may find this