In The Name of Allah, The Most Merciful, The Bestower of Mercy
”What is not a proof cannot become a proof through the claim of the one who utilises it to say that it is a proof.” [1]
”It is not permissible that anything is taken to be obligatory or recommended (in the religion) except with a Shariah proof necessitating its obligation or recommendation.” [2]
“Anyone who follows the Messenger, peace and blessings of Allah be upon him, Allah will suffice, guide, aid and provide for him”. [3]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Messenger, peace and blessings of Allah be upon him, said:
Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [1]
The Messenger, peace and blessings of Allah be upon him, said:
The Jews divided into seventy-one sects, the Christians divided into seventy-two sects and this Ummah will divide into 73 sect. All of them are in the fire except one. So he was asked, “Who are they [i.e. the saved sect] O Messenger of Allaah?” He said, “Those upon that which I and my companions are upon”. [Footnote a]
Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al-Mubaarak, may Allah have mercy upon him, “How many sects have this Ummah spilt into?’ He said, “The foundation of the sects are four: the Shia, the Harooriyyah (i.e. khawarij), the Qadariyyah, and the Murji’ah. The Shia split into twenty-two sects, Harooriyyah split into twenty-one sects, the Qadariyyah split into sixteen sects, and the Murji’ah split into thirteen sects”. [2]
After Maya [Footnote b] realises that the term Sunni carries significant weight and that one’s affiliation with it is not taken lightly—especially when it comes to understanding deviant sects and their deviations—we will include a precise statement from Imam Al-Barbahari along with a brief commentary from Al-Allamah Salih al-Fawzan to shed more light on this topic. Additionally, we will provide insights from Al-Allamah Rabee Bin Hadi Al-Mad’khali for further clarification. Imam Barbahaaree [329AH], may Allah have mercy upon him said:
It is not permitted for a man to say, “So and so is a person of the sunnah” until he knows that he combines the characteristics of the Sunnah, so it is not said of him, “a person of the Sunnah” until he combines all the Sunnah.
Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement as follows:
Do not give recommended to a person and a praise of him, except based on knowledge, lest the people become deceived by your praise of him, while he is not what (you have stated about him). So, when his real affair and path is clear to you, his knowledge and steadfastness, you can give him recommendation. As for giving out praise and recommendation whilst not knowing of anything about him, this is a dangerous recommendation through which the people will be deceived by this person. Had only those who give commendations to the people stopped at that (i.e. put it in its proper place), they would not give recommendation, except for one who fulfils the conditions of (receiving) recommendation because recommendation is a witness, thus, if the recommendation is not correct it will be a false witness. And regarding the statement of Imaam Al-Barbahaaree: “until he knows that he combines the characteristics of the Sunnah”. The characteristics of the Sunnah are to be in creed, knowledge and adherence to the (path) of the pious predecessors. But if there is not in him except a single characteristic of the (sunnah), he is not judged to be from Ahlus Sunnah on the basis of a single characteristic or one thing, then what about the one who does not have anything from that? [3]
Al-Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked: The questioner says: We request a comment from you on this statement: “Indeed both Sunnah and Bidah may be gathered in a man, thus, if the Sunnah is predominant in him, he is a Sunni Salafi. And if bidah is predominant in him, he is an innovator, a misguided one”. Benefit us (i.e. with a comment) and may Allah reward you.
Response: This (statement) is from the [مغالطات-i.e. those misleading statements or affairs that are brought forth for the purpose of deception or sophistry]. There is no doubt that the one in whom Bidah is predominant is an innovator in religious matters, but it is not a condition, for example, that he has thirty (matters) of bidah with him and twenty (matters) of Sunnah, because he may have one bidah with him and thus declared an innovator in religioys matters. Rather the verdict of disbelief may be passed against him. [Footnote c] Because if he adheres to all the Sunnah, but then he says, “Indeed the Qur’an is created”, do we say that the Sunnah is predominant in this (person)? The Salaf (pious predecessors) declared (people) disbelievers due this because the Qur’an is the Speech of Allah and not created. The Salaf held a consensus regarding this. If he says, “I am a Sunni and the Qur’an is created”, we say: ”You are an innovator in religion, a misguided one, rather this innovation of yours is tantamount to disbelief. Either you recant or else you are a disbeliever.” We clarify the truth for him and unless he recants, otherwise he is a disbeliever. He rejects the Ruyah (i.e. he rejects the fact that the believers will see Allah on the day of judgement) and says: “I am a Sunni in everything except in this, for I do not believe that Allah will be seen in the Afterlife.” This one (i.e. the person who says this) has belied the Qur’an and the Sunnah.
This principle (i.e. that a person is a Sunni Salafi or an innovator depending whether the Sunnah or Bidah is predominant in him) is false; and how many with a single bidah – among the major bidah- were declared innovators by the Salaf?! Jad Ibn Dirham had two innovations- negation of the attributes of Allah and the statement (i.e. the belief) that the Qur’an is created, whilst he used to pray, observe fasting and worshipped Allah. And how many of Ahlul bidah and the Ubbaad (those dedicated to worship) have numerous (practices) of Sunnah, but alongside this he is an innovator!
Therefore, it is obligated to the Sunni to be solely dedicated to the truth and that his religion (Creed, Methodology and acts of worship) are pure and not stained by anything from the (matters) of bidah. However, if he falls into a Bidah khafiyyah (i.e. an innovation that is obscure or hard to detect), whilst he is desirous of the truth and seeking after it, then if the people were to inform him about it he would recant. So we do not pass the judgement of Tabdee against this person. If he had passed away we ask Allaah to forgive him and we do not pass the verdict of Tabdee against him. If he is alive, we advice him, and unless he accepts (the truth), we pass the verdict of Tabdee against him. [4]
The Shaikh also stated:
All sects of Ahlul Bidah gather truth and falsehood, deny the truth that is with the other sect of Bidah and believes in that which they possess of falsehood. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah says:
And when it is said to them (the Jews), “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us.” And they disbelieve in that which came after it, while it is the truth confirming what is with them]. [Al-Baqarah 91]
The Shaikh also stated: As for the one who falls into an innovation, then he is of categories. he first category: Ahlul-Bid’ah such as the Rawāfid, the Khawārij, the Jahmiyyah, the Qadariyyah, the Mu’tazilah, the Grave-worshipping Sūfīs, the Murji’ah, and whoever is connected to them [in our times] such as al-Ikhwān, at-Tablīgh and those similar to them. For these innovations the Salaf did not make it a condition that the proof be established due to the fact that the ruling upon them is [in accordance to] the innovation. So regarding the Rāfidī, it is said about him, “Innovator (mubtadi’)”. As for the Khārijī, it is said about him, “Innovator”, and so on, regardless of whether the proof is established upon him or not. [5]
This above statement by Al-Allamah Rabee shows that the kahwaarij are Mubtadi’ah, outside the Sunnah and Sunniyyah, and it is well-known that groups like ISIS and Al-Qaeda are offshoots of the Khawarij, thus, they have exited the Sunnah and Sunniyyah.
Must now listen and read on these links regarding ISIS and Al-Qaeda
Footnote b: Maya stated in the guardian [Friday 3 January 2025 00.59 GMT
Footnote c:
The Ruling On Takfeer by Shaikh Fawzaan
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1
[1] Sahih Abi Dawud 4607
[2] Al-Ibaanah by Imam Ibn Battah 1/379-380
[3] It’haf Al-Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree. 2/275-276]
[4] Source: بهجة القاري بفوائد منهجية ودروس تربوية من كتاب الإعتصام بالكتاب والسنة من صحيح البخاريPages 92-93 Question number 13.
[5 https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/
And know that, among you there is the Messenger of Allah. If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger) hateful to you. These! They are the rightly guided ones, (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. [Al-Hujurat. 7-8]
Your love for Iman, desire for it and its beautification in your hearts is not from yourselves; rather it is Allah who placed it in your hearts. He is the one who made it preferable and pleasing to you, thus, do not put yourself before Allah’s Messenger. Neither speak until he speaks nor act until he commands you. The one [Allah] who made you love Iman is the most knowledgeable concerning what is of benefit for His slaves than yourselves. And had it not been the Tawfeeq of Allah upon you, your souls would not have yielded to Iman. Iman would not have been (acquired) through your consultation and bestowed from yourselves, nor would you have given it precedence because your souls are unable, weak and cannot reach it.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Rajab, may Allah have mercy upon him, reported that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said:
“Whoever adheres to four matters, Allah will protect him from shaytan and safeguard him from the fire of hell: the one who controls himself when desirous of something, when in a state of fear, when inclined towards lowly desires and when angry”.
These four matters mentioned by Al-Hasan are the beginning of every evil. Being desirous of something is the heart’s inclination towards it. The one who has a desire for something may be led to seek after it through every path, but it may be that most of what is connected to this thing is unlawful and maybe the thing itself is unlawful.
Fear: When a person fears something, he looks for every means to repel it; but it maybe most of that is unlawful.
Lowly desires: It is the soul’s inclination towards what gives it enjoyment and may incline towards the unlawful, such as fornication, theft and alcohol consumption; rather may incline towards disbelief, magic, hypocrisy and bidah.
Anger: It is a rush of blood to the heart out of seeking to repel harm when one fears that it will befall him or out of seeking revenge against the one who harmed you. Many unlawful deeds results from this, such as murder, hitting people and various types of oppression and transgression, as well as many unlawful statements, such as slander, insult and lewd speech.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah ennobled and favoured Adam, peace be upon him, with great specific qualities mentioned in the Qur’an and the Sunnah. Allah created him with His two Noble Hands, as He said:
So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.” So the angels prostrated themselves, all of them: Except Iblis (Satan) he was proud and was one of the disbelievers. [Sad. 72-74]
Allah entered him and his wife into paradise, as Allah said:
And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will”. [Al-Baqarah. 35]
These specific qualities have been gathered in the long hadith regarding the intercession reported by Abu Hurairah, may Allah be pleased with him. [Al-Bukhari 3340]
The physical traits of Prophet Adam, peace be upon him
He was tall – 60 cubits, very good looking. Abu Hurairah, may Allah be pleased with him, reported that the Messenger, peace and blessings of Allah be upon him, said: Allah created Adam, making him 60 cubits tall. When He created him, He said to him, “Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring”. So, Adam said (to the angels), As-Salamu Alayum (i.e. Peace be upon you). The angels said, “As-Salamu Alayka wa Rahmatullah”(i.e. Peace and Allah’s Mercy be upon you)”. Thus the angels added to Adam’s salutation the expression Wa Rahmatullah. Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam’s creation. [Al-Bukhari. 3326]
The Claim That Adam Perform Tawassul [Footnote b] By The Virtue And Status of The Prophet [i.e. that he sought Allah’s forgiveness by virtue and status of Muhammad, peace and blessings of Allah be upon him
The followers of vain desires and proponents of innovation in religious matters claim that when Adam, peace be upon him, ate from the forbidden tree, he performed Tawassul through the Prophet’s status as means of getting what he desired whilst supplicating, thus Allah accepted his repentance.
They used as proof that Umar Ibn Al-Khattab, may Allah be pleased with him, said: When Adam committed his mistake he said, “O my Lord! I am asking you to forgive me for the sake of Muhammad”. Allah said, “O Adam! And how do you know about Muhammad whom I have not yet created?” Adam replied, “O my Lord! After You created me with Your hand and breathed into me the soul you created, I raised my head and saw written on the heights of the Throne: Laa Ilaaha Illal laah Muhammadun Rasoolul laah, so I knew that You would not place next to Your Name but the most beloved one of Your creation”. Allah said, “O Adam! You have spoken the truth, indeed he is the most beloved of the creation to Me, so indeed I have forgiven you, and were it not for Muhammad I would not have created you”.
Falsity of this above narration from a number of angles:
The narration is a fabrication and a lie. It has not been reported with an established (authentic chain of narration) from the Prophet, peace and blessings of Allah be upon him. In the chain of this hadith, there are narrators who were found guilty of lying and fabricating narrations. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “It has no basis and it is from the fabricated reports that are narrated by some of the common people- neither any of the Imams of Islam used it as proof nor depended on it.
Indeed Adam, peace be upon him, received words from his Lord and his Lord forgave him. It is not established that he performed Tawassul by the status and virtue of the Prophet or his honour. Had this been established, the explainers of the Qur’an would not have refrained from reporting it from the pious predecessors while explaining these words which Adam received.
Repentance from the sin was established through acknowledgement of the sin and seeking forgiveness, and this was based on the statement:
They said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Surah Al-A’raaf. Aayah 23]. If forgiveness is received due to repentance, the goal has been achieved and there is no need for anything other than it.
If Adam did say this [i.e. made Tawassul by way of the Prophet’s virtue and status] and fulfilled repentance through it, the Ummah of Muhammad would be more worthy of it than him and the Prophet would have commanded them to supplication with this supplication and legislate it for them; however he did not command them to do so, nor legislated it, nor has this been transmitted from any of the companions, nor from any of the righteous scholars. Thus, this shows the falsity of this affair.
It is known by necessity that other people besides Adam, such as the disbelievers and the wicked sinners, do not do so in the (name, honour, status etc) of anyone when they repent to Allah, therefore how can Adam be in need of this in his repentance that which is not needed by anyone amongst the sinners, neither a Muslim nor a disbeliever! [An Excerpt from Mawsu’ah Al-Aqeedah 1st edition 1439H 2018. 1/9- 12]
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Footnote a: Imam Abdul Aziz Ibn Baz, may Allah have mercy upon him, said about the Sujud that used to perform out of respect in the time of some of the Prophets before Muhammad:
At that time, the act of Sujud was permissible as a form of respect and greeting, rather than as an act of worship. Just as the angels prostrated to Adam out of honor and reverence, this prostration is not intended for worship but rather for greeting and respect. It was allowed in the religious practices of previous nations, however, in the Shariah brought by Muhammad, peace and blessings of Allah be upon him, such an act is prohibited. It is reported that he stated, “If I were to command anyone to prostrate to another, I would command a woman to prostrate to her husband due to the significant rights he holds over her.”
In The Name of Allah, The Most Merciful, The Bestower of Mercy..
Indeed diverting from the methodology of the prophets in Dawah is (tantamount) to deviation towards misguidance and destruction. This is because Allah, The Blessed and Most High, laid down and ordained this methodology for all the Prophets.
If the people have Shi’aaraat (i.e. distinguishing principles, doctrines, calls, slogans), we do not have except the Shi’aar (distinguishing principle, doctrine, call) of the Prophets.
If the people have methodologies, we do not have except the methodology of the Prophets, peace and blessings of Allah be upon them.
The Qur’an is the greatest testimony and Allah has often repeated these testimonies and reiterated them in many of the verses.
And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [An-Nahl: 36]
Every Messenger said this to his nation and appeared to his people with this call – the call to Tawheed–and to turn away from Taghut.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Hurairah, may Allah be pleased with him, said: The Messenger, peace and blessings of Allah be upon him, said, “A man is upon the religion of his bosom friend, so let one of you look to who he befriends”.
Al-Allamah Zaid bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
This hadith contains a Prophetic wisdom and a tremendous advice to the Muslims – that they accompany the best people and be distant from the evil people, for indeed the one who accompanies the best people will be [benefited] through good statements and deeds that are pleasing to Allah [The Blessed and Exalted], and one’s status raised in the sight of Allah. On the contrary, the one who accompanies evil people and his soul inclines towards them, he’ll earn abundant evil and turn away from good, and thus he’ll be a loser in this world, in the grave and in the afterlife.
Indeed, the Prophet gave an example regarding a good companion and an evil companion, saying: “The example of a good companion and a bad companion is like that of the seller of musk and the one who blows the blacksmith’s bellows. So, as for the seller of musk, then either he will grant you some, or you buy some from him, or at least you find a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him”.
This hadith contains proof that a person is upon the religion of his close friend – the one he loves, upon the path of the one he loves, the one he sits with and speaks to. Therefore, choose the most virtuous and the best of friends – the one who reminds you [i.e. about Allah, your obligations etc] when you forget and encourage you.
An Excerpt from At-ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/17
Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”
Ibn Mas’ud, may Allah be pleased with him, said,
“There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)
Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.
Imam As-Sadi, may Allah have mercy upon him, said:
Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor firm on it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased. Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts. (2)
The Prophet, peace and blessings of Allah be upon him, said, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)
In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)
“If its doer behaves in an upright manner and is moderate”.
Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said,
“Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)
Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said:
If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, turn to Allah, lower and humble yourself in His presence, ask Him to grant you sincerity and to save you from shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is very difficult (for the one) whose enemy can see him, but he cannot see him.” He (i.e. this scholar) said this when he explained the statement of Allah about shaytaan and his armies:
Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them]. [Al-A’raaf’ 27]
He [i.e. that scholar] said, ‘’By Allah! Indeed, it’s a bitter feud and extreme difficulty (for the one) whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- Meaning, this enemy is more dangerous than the army you can see that has troops and strength. (6)
The Shaikh also said:
If the (desire for pride or haughtiness) comes to him, whilst he is on the path of (knowledge), then it is obligated to him to place his Nafs under the feet (i.e. humble himself). It is obligatory to humble this arrogant Nafs while one is on the path of seeking knowledge. Allah hates the haughty people.
إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
Truly, He (Allah) likes not the proud]. [An-Nahl’ 23] (7)
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask You for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). (8)
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. (9)
[1]: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ page 129. Vol 3. Publisher: Daar Ibn Al-Jawziyyah 2nd ed 1431AH.
[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.
[3] Saheeh Al-Jaami 2152
[4] Saheeh At-Targheem 57
[5] Tuhfah Al-Ahwadahi 7/126
[6] Marhaban Yaa Taalibal Ilm’ pages 55-57
[7] Marhaban Yaa Taalibal Ilm. page 219
[8] Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
I advise the students of knowledge to be humble wherever they may be – wherever they reside (or) go. The Ummah is not (merely) in need of leaders and figureheads, nor does it want arrogance, pride, self-exaltation and corruption in the earth; instead, they are greatly in need of humble people, the acquiescent and protected ones- those who submit to the truth. Let each person nurture himself or embrace these qualities which the Ummah is in need of (through) those who possess them.
By Allah, they have been afflicted due to the arrogant ones, the haughty ones, and the proponents of (vain) desires; distancing them from the true religion ordained by Allah, dividing, splitting and humiliating them, thus Allah caused them to be subjugated by the (other) nations as a result of these destructive diseases. There is no escape for them except by returning to Allah’s Book and the Sunnah of His Messenger, which – by Allah – requires sincerity, truthfulness, humility, and a complete distance from the (bad) manners that oppose these (good traits), such as pride, arrogance and obstinacy.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
فَكَرَمُ الخُلُقِ هو : أنْ يَتَسَامَحَ في موضع التَّسَامُحِ، وَيَأْخُذَ بالعَزْمِ في موضع العزيمة…
ولهذا جاء الدين الإسلامي وسَطًا بينَ التَّسَامُحِ الذي تَضِيعُ به الحقُوقُ، وبين العَزِيمَةِ التي قَدْ تَحْمِلُ على الجَوْرِ ، فنضرب لذلك مَثَلًا بالقَصَاصِ، وهو قَتْلُ
النَّفْسِ بالنَّفْسِ.
وقد انقسمت شرائع بني إسرائيل في القَصَاصِ إِلى قِسْمَيْنِ: قِسْمِ أَوْجَبَ القَتْلَ ولا خيار لأولياء المَقْتُولِ فيه، وهي شَرِيعَةُ التوراة، لأن شريعة التَّوراة تميل
إلى الغِلْظَةِ والشِّدَّةِ.
وقسم آخر أوجب العفو، وقال: إنه إذا قُتِلَ الإنسان عمدًا فالواجب على أَوْلِيَائِهِ التَّسَامُحُ، مع أن الأصل أن شريعة الإنجيل هي شريعة التوراة، وقد قال
الله تعالى: وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ ﴾ [المائدة: ٤٥].
فجاءت شريعة الإسلام وسطا، وجُعِلَ الخِيارُ لأولياء المَقْتُولِ، إن شاءوا قَتَلُوا فَصَاصًا ولهم الحق، وإن شاءوا عَفَوا ، وإن شاءوا أَخَذُوا الدِّيةَ، فصار الأمر واسعًا؛ ومَعْلُومٌ أن كُلَّ عاقلٍ يُخَيَّرُ في مثل هذه الأمور سيختارُ ما فيه المصلحة العامة، ويُقَدِّمُها على كل شيء
فمثلاً إذا كان القاتل شِرِّيرًا وكان أولياء المقتول مُحتاجين إلى المال وقالوا: نُرِيدُ الدِّيَةَ، نقول: هذا ليس من الحِكْمَةِ، فَلْيُقْتَلِ القَاتِلُ، وانظروا للمصالح
العامة، وإذا تَرَكْتُمْ شَيْئًا لله عَوَّضَكُم الله خَيْرًا مِنْهُ
Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, expressed in one of his discussions about “the virtue of forgiveness” which is that Islam emphasises forgiveness when appropriate, as well as the necessity of showing determination when needed. It serves as an upright approach between forgiveness that may result in the loss of rights and determination that could lead to oppression. An example of this upright approach can be seen in the matter of Qisaas, which involves life for a life. After mentioning that the laws of the Torah and the Injeel lean towards strictness and leniency respectively, the Imam then stated that the Islamic Shariah established an upright middle ground, allowing the guardians of the victim to choose between seeking the death penalty for the murderer, granting forgiveness, or accepting blood money.
However, it is known that any rational (or sensible) individual who possesses the freedom to choose in such circumstances will opt for what serves the greater good (or is connected to the welfare of all), and prioritise it above all else. For instance, if the murderer is a wicked person and the guardians of the victim require financial compensation and say, “We want blood money”, we respond, “This is not wisdom, so let the criminal be executed and take into account the public interest or the collective welfare. And if you forsake something for the sake of Allah (i.e. in this case, the blood money), Allah will replace it with something better”.
An Excerpt from “Sharh Hilyati Taalibil Ilm” pages 50-51
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