‘Beware of the tyranny of “I”, “mine” or “me”. For Iblis, Pharaoh and Korah were put to trial by these three words. “I am better than him” [Q.7:12] was Iblis’ [trial]. “Is not mine the sovereignty of Egypt?” [Q.43:51] was Pharaoh’s. And: “I have been given it only on account of my knowledge” [Q.28:78] was Korah’s.
‘The best place for “I” is when a person says: “I am a sinful, wrong, repentant, confessing servant” or its like. And “mine” when he says: “Mine is the sin, the crime, the poverty, the indigence and the shame.” And “me’ in his saying: “[O Allah] forgive me for the sins I have done intentionally and in jest, mistakenly or deliberately; for I have done all of that.”’1
In Greek mythology, Narcissus was a young man who was incredibly beautiful. Many fell in love with him, but he responded to their affections with scorn and contempt. Once while walking in the woods, Narcissus saw his own reflection in a pool of water and fell in love with it. His fixation with his own beauty led him to eventually commit suicide when he realised he couldn’t have his object of desire. It is from his name that we get the word, narcissism – an obsessive, egotistical admiration with one’s own self or self-importance.
A narcissist does more than just monopolise the conversation. A narcissist is a person who feels a false sense of entitlement, constantly needs other people to praise and admire them, be jealous of others, or someone who lacks empathy for others because of being totally absorbed with his or her egotistical self. Me, me me, or I, I, I are the usual tell-tale signs of narcissism. Psychologists speak of various types of narcissistic personality disorders. There’s the toxic narcissist who is always causing drama in the lives of others, constantly demanding to be the centre of attention and upset when they are not. Or there is the bullying narcissists who take great pleasure in mocking people and putting them down, so they can feel smug about their own selves. And then there’s the exhibitionist narcissist who has no shame in letting everyone around him know that he is a narcissist.
Social media is the opium of the narcissists. In terms of teaching or preaching Islam, YouTube seems to be awash with Muslim narcissists, particularly when it comes to refutation culture. – i.e. Muslims attempting to refute or rebut other Muslims on some religious point or another. Instead of rooting such criticisms or correctives in sincerity; sound scholarly research; following the Islamic rules of criticism; fulfilling the trust of quoting the words of the one being rebutted accurately and in context; not transgressing the rights of the one being refuted; and giving them room to retract their mistake and return to the truth, we have a carnival of characters who show little of this, content with being narcissistic exhibitionists and show-offs. Such are the fruits of giving up on godliness. Such is the blindness and deadly poison of the I, I, I or me, me, me culture; may Allah save us from ourselves.
The cure, as Ibn al-Qayyim stated above, is to acknowledge that the I and me is swimming in a cesspit of sin and ignorance, and that the best place for my I or me is to confess with as much humility and sincerity as can be mustered that: I know very little about Islam such that I could be one of its guardians; and that may Allah forgive me my sins and speech about His religion without sufficient knowledge, and save me from the blazing Fire.
In her Christmas Day speech, some were half expecting the Queen to describe this year as annus horribilis, a horrible year, as she described 1992. Her speech, as it turned out, was a rather upbeat, religiously peppered message of thanks and hope (unless, that is, you were watching Channel 4’s ‘deepfake’ irreverent send up of it).
For me, 2020 started off on a note of sadness. In June of the previous year, my father passed away from cancer, rahimahullah, and my mother – having just completed her ‘iddah, or ‘mourning period’ – was struggling. The light of love and laughter that could always be seen in her was fading, and life without my father – her soul mate for almost sixty years – was starting to truly sink in. By January 2020, her sorrow precipitated the onset of acute kidney failure and on March 8th of this year, she too returned to Allah. From my earliest memories, till the end, the atmosphere in my parents’ home was, by God’s grace, always one of love, laughter, ease and adab. And all whom Allah allowed to bring into their orbit – family, friend or stranger – would find themselves being bathed in such love and kindness. Ours was a small family: two parents, two children. My older sister, a person who was known never to harbour a grudge or enmity against any soul, died in 2008; cancer was the culprit there as well. May Allah have mercy upon them, and unite them together in His paradise and presence. Amin!
By the end of January, while caring for my late mother, the Covid-19 virus had made its way from China to our shores. By March 8th, the day my mother died, there were almost three hundred cases of Coronavirus in the UK. On the third day after my mother’s funeral, following three busy days of relatives, friends and neighbours coming to offer their comfort and condolences, my family and I made a collective decision to voluntarily self isolate. By 23 March, the whole country was in lockdown. The humbling pandemic made face masks and social distancing the new normal, and has upended almost every aspect of the world in which we live. On plagues and pandemics, the Prophet ﷺ said: ‘If you hear of an outbreak of plague in a land, do not enter it; and if plague breaks out in a land where you are, do not leave it.’1 Of the many Muslim voices that tried to help ease any of the anxieties or agitations we believers may have harboured, Shaykh Abdal Hakim Murad’s Perspective on the Pandemic was by far the most socially insightful and spiritually intelligent. When it came to persuasive and practical fiqhi advice on Covid related issues, the commendable, yet relatively unknown British Board of Scholars and Imams offered UK Muslims the sane and much sought-after guidance (including qualified fiqh responses to common concerns about taking Covid vaccines: read here).
A month after lockdown was announced here in Britain, Ramadan began for us Muslims across the world. And how different it was! With lockdown putting a halt to gatherings in mosques for the five daily prayers and the tarawih prayer in the Ramadan nights, as well as large iftar dinners with family and friends, these were unscripted times. Without the communal energy Ramadan supplies individual believers with, this was going to be a bit of a go-it-alone Ramadan. With Allah’s grace, most Muslims rose to the occasion and, with good counsel from our scholars reminding us of the immense virtues and religious benefits of ‘uzlah – spiritual ‘isolation’ or ‘solitude’ – many dug in deep to muster the spiritual concentration needed to be present with the Qur’an and be alone with the One. About solitude (not to be confused with loneliness), sayyiduna ‘Umar advised: ‘Take your share of ‘uzlah.’2 And when asked in what salvation could be found, the Prophet ﷺ replied by saying: ‘Control your tongue, stay in your home and weep over your sins.’3 Ramadan was also the time the Cambridge Muslim College began to garner the appreciation it deserves. Its Ramadan Live programme offered a veritable feast of spiritual instruction and inspiration on how best to live the religious life, deepen our degrees of fasting, and cultivate Divine love (you can watch their programme and talks here).
A day or two after Ramadan, George Floyd, an unarmed black American, was unjustly killed by a policeman using lethal force while arresting him – a tragic event that’s becoming a tale as old as time. This triggered protests and riots in America, and here in Britain too; and it again brought to the fore the question of whether our society is institutionally racist: whether discrimination on the basis of race or colour is systemically embedded in the criminal justice system, political power, education, housing, healthcare, and other such institutions or organisations in society. I wrote about this in On British Muslims & Racism: Do Black Lives Matter? There I concluded by saying that we ought to support Black Lives Matter as a cause, rather than a movement; striving to tackle racism and to improve racial equality in Britain. And that we Muslims should support any grassroots programme that is working for a more just and fairer Britain for all people, not just for our particular tribe, as per the teaching of the Holy Qur’an: Help one another in righteousness and piety, but do not help one another in sin and transgression. [Q.5:2]
As Muslims, it must be the Revelation which shapes our social outlook; and it must be the universal Quranic archetypes of good and bad, right and wrong, which animate our social justice activism. In fact, any Muslim activism which ignores how seeking Allah’s approval and assistance in social change is tied to certain moral imperatives, forfeits the right to be labelled ‘Muslims activism’, and is simply activism undertaken by Muslims. The Qur’an must be our prime driver. But BLM as a movement and the Critical Race Theory it is embedded in is, I submit, out of step with even the basic Quranic vision of society and its strategy of righting social wrongs (a statement I hope to explore and justify in a future post, God willing). That the BLM founders are self-professed ‘trained marxists’; that it seeks to tear down the family structure; or that it currently divides more than it unites; that criticism of it invokes the most vicious cancel culture or accusations of being a racist; that white people are now all deemed to be in the grip of ‘white privilege‘, which itself is just the tip of the iceberg of them being intrinsically and incurably racist – all of this should at least cause an eyebrow to be raised and the religious mind to be very concerned. Where is the righteousness or piety in any of this, such that it could be supported as a movement? And yet Black people in the UK are, according to the statistics and data, disproportionately aggrieved against because of their colour. What is the solution? What are the underlying drivers? What policies need to thoughtfully and wisely be rolled out by government or local authorities? I don’t know the answer to any of these. But I do know that one extremism cannot be corrected with another extreme; that’s for sure.
Of course there can be, and often is, a vast difference between a movement’s founders and ideologues, and the rank and file who function as foot soldiers. Many of your day-to-day BLM activists may not share, let alone even know, the core philosophy underpinning the movement. They may simply be angry, disillusioned people who feel that they must raise their voices in civic protest against the social injustices and racial inequalities that they see or witness, or feel are systemic in society. And only a fool or an out and out bigot would deny there aren’t any such injustices or inequalities. The Muslim scholarly tradition is, however, predicated upon conserving whatever is best in any given system, collective or society, and advocates addressing and rectifying imbalances and injustices, rather than desiring to topple and tear the whole structure down in the childish and forlorn hope that something better will arise out of the ashes! And Muslim activism – whether here as minorities in the West, or in Muslim majority countries – would do well to reflect this.
On the topic of racism or ethnic aggression, by September 2020, we had more proof of China’s racism and repression against its Uighur Muslim population. Satellite images revealed nearly four-hundred detention centres and political indoctrination camps in which over a million Uighurs have been detained, as part of a bid to ethnically cleanse Uighur social, cultural and religious identity from China. Little has been said by political leaders, Muslim or otherwise, one assumes, in large part, because China economically ingratiates itself to an ever growing number of countries and organisations; and one customarily doesn’t bite the hand that feeds it – nor, it seems, make any significant statement of political outrage, not even if it be just a little whimper.
Five years on, and Yemen 2020 is still the world’s worst humanitarian crisis. While charities have been working relentlessly to supply food, medicine and other essentials – a small, but highly effective charity called Forgotten Women being one of them; with aid workers on the ground – Saudi Arabia and the UAE have been bombing Yemen ceaselessly, creating and worsening this grotesque carnage of death, destruction, famine and human suffering; all in the name of their geo-political aims. British-made arms lucratively sold to the Saudis have played a major role in the carnage, famine and the quarter of a million people killed due to the fighting, famine or humanitarian crisis.
While we are on the subject of the UAE, it seems its hands can be drenched in the blood of tens of thousands of Yemenis; or it can have hostility towards its Muslim neighbours, but it is okay as of mid-September, 2020 for it to make peace with Israel? Politics, trade, arms deals and suspicion of the Iranians can, it seems, make strange bed fellows. That said, our du‘as are for the guidance, welfare and rectification of all the Muslim rulers and heads of state; and that, in these politically difficult times, we pray that they not be so spineless when it comes to the message of tawhid and the glory of God.
1. Al-Bukhari, no.5728.
2. Cited in al-Khattabi, al-‘Uzlah (Damascus: Dar Ibn Kathir, 1990), 70.
3. Al-Tirmidhi, Sunan, no.2408, saying that the hadith is hasan sahih.
Q. Is it true that Imam Ahmad b. Hanbal and classical Hanbali scholars allowed Muslims to offer Christmas greeting to Christians? Based on this, a few fatwas today now allow us to wish our Christian friends, family or colleagues a Merry Christmas. Is this correct?
A. I’ll address the issue of whether Hanbali jurists allowed offering Christmas greetings to Christians (and by extension, congratulating other non-Muslims on their religious festivals) in these following points:
Firstly: Whatever the religious response, it mustn’t undermine the importance of fostering good relationships with non-Muslims, nor the desire to nurture a collective culture of tolerance, conviviality and courtesy: God doesn’t forbid you in terms of those who neither wage war against you on account of your religion, nor drive you from your homes, from being kind to them and treating them justly. God loves the just. God only forbids you from befriending those who fight against you on account of your religion, or drive you from your homes, or aid others in your expulsion. Whoever befriends them, those are the unjust. [Q.60:8-9]
Secondly: We must thank our scholars for their concern to facilitate ease for us, as per our Prophet’s repeated orders ﷺ: bashshiru wa la tunaffiru wa yassiru wa la tu‘assiru – ‘Give glad tidings, do not repel people; make things easy, do not make things difficult.’1 To offer the Muslim masses a more doable, easier fiqh ruling, provided it is a valid one according to the canons of Islamic law, is a sure sign of wise, sagacious scholarship. Imam Sufyan al-Thawri asserted: ‘In our view, knowledge entails issuing a legal concession (rukhsah). As for being strict, anyone can do that.’2 Another more contemporary way of looking at it is expressed in this Muradian Contention: ‘Preaching: this is an age for rukhas, not for ‘aza’im, and for conservatism, not for liberalism.’3
Thirdly: Of course, this method of tabshir and taysir – of facilitating good news and ease must be rooted in solid shari‘ah legal principles. It cannot be a case of bypassing or blurring well-established fiqh rulings. Nor can it be a case of the means justifying the ends. So while: inna’l-dina yusr – ‘Indeed this religion is [one of] ease,’4 we must ensure that the principle of ease does not become one of adulteration. Given the highly complex time we live in, there is bound to be well-intentioned errors from some of the scholars, for which other jurists and theologians must offer them sincere corrective advice. The balance comes to us in this saying of sayyiduna ‘Ali: ‘The scholar is not the one to cause people to despair of God’s mercy, nor to give them licence to sin.’5
Fourthly: As for the actual issue, then over the past decade or so, certain fatwas have been issued allowing Muslims to offer and exchange Christmas greetings with non-Muslims. Some are general in nature, arguing for the permissibility of giving Christmas greeting based on the fact that the Prophet ﷺ exchanged gifts with non-Muslims and encouraged good behaviour towards them. Others add that a Muslim wishing someone a Merry Christmas is done as a matter of custom and cultural goodwill, with no religious overtones intended. It entails no approval (rida) nor acceptance (iqrar) of the correctness of Christianity, for that would undoubtedly be clear disbelief (kufr): They have disbelieved who say: ‘God is Christ, son of Mary.’ [Q.5:72] And: They have disbelieved who say: ‘God is one of three [in a trinity].’ [Q.5:73] Some of these fatwas do make it clear that partaking in actual Christmas celebrations, or getting into the festive mood by having decorations or a Christmas tree, is forbidden.6 Such fatwas that allow Christmas greetings, it should be stressed, have not been without their juristic criticisms, legal deconstructions and fierce scholarly objections.
Fifthly: While such fatwas insist that their scope is limited to giving Christmas greetings, and in no way permit joining in actual celebrations, they also insist that the entire matter of whether to greet, or not to greet, revolves around its legal causation (‘illah): iqrar and rida – in this case, of accepting or approving the validity of the core Christian claim about Jesus’ [alledged] divinity. We are led to believe that classical Muslim jurists, right up until the 9-11 era, when they prohibited offering religious greetings to non-Muslims on their religious holy days and holidays, they did so because these Muslims were doing so out of rida or iqrar, approving the correctness of Christianity, or agreeing to some of its misbeliefs! They say: ‘The All-Merciful has begotten a son!’ You have uttered a monstrous lie at which the skies are ready to burst, the earth to split asunder, and the mountains to fall down in ruins, that they ascribe unto the All-Merciful a son! [Q.19:88-91] Of course, they insist, this is not the intent with which a Muslim offers Christmas greetings today.
Sixthly: A well-known legal maxim says: al-hukm yuduru ma‘a ‘illatihi wujudan wa ‘adaman – ‘The ruling revolves around the presence or absence of its legal causation.’ In other words, if the factor which gives rise to the ruling no longer exists, the ruling no longer stands. A simpler version states: intifa’ al-hukm li intifa’ ‘illatihi– ‘The ruling ends with the absence of its legal causation.’ When applied to the issue of giving Christmas greetings, it has been argued – and for the most part, rightly so – that when Muslims today wish their co-workers or non-Muslim friends or family a Merry Christmas, there is no rida and no iqrar inherent in their greeting; which is something that even a Christian recipient of such a greeting is clear about too. Therefore, it now becomes permissible. The issue thus seems to be done and dusted. But the question which requires asking is: Is rida or iqrar the actual ‘illah to which classical juristic attitudes on the matter were tied?
Seventhly: Let’s begin to tie the issue of ‘illah to whether or not Imam Ahmad b. Hanbal and the classical Hanbali school permitted Christmas greetings? The acclaimed legal theorist (usuli), Shaykh Bin Bayyah, said as part of his reply to the issue of greeting non-Muslims on their celebrations: ‘So there is nothing to prevent an individual Muslim, or an Islamic centre, to congratulate them on this occasion; verbally, or by a card, that doesn’t contain any religious emblem or expression that conflicts with any principle of Islam, such as a cross … Such customary words of congratulations on such occasions don’t entail a consent (iqrar) to their religion, nor any approval (rida) of it. Instead they are words of courtesy that people are [culturally] familiar with.’7
Eighthly: Having said that the basis for its lawfulness is the absence of rida and iqrar, he went on to say: ‘But let’s not forget to mention here that some of the jurists, like Shaykh al-Islam Ibn Taymiyyah and his student, the very learned Ibn al-Qayyim, were staunch in the matter of [Muslims] participating in the festivals of the idolators and the People of the Book. And we are with them in opposing [Muslims] partaking in the religious festivals of the idolators or the People of the Book – just as we observe some heedless Muslims doing in their celebrating Christmas as they celebrate the two Eids; or even more! This is not permitted. We have our celebrations; and they, theirs. But we see no problem in congratulating the people on their religious festivals.’8
Ninthly: The Shaykh brings the Hanbali school into the mix when he states in a postscript to his fatwa: ‘It may be appropriate to add here that greeting non-Muslims is differed upon by the scholars. In the school of Imam Ahmad, there are three reports: prevention, detestability and permissibility. This last stance is the one preferred by Shaykh Taqi al-Din Ibn Taymiyyah; for in it there lies a benefit. And this is what we prefer too.’9 Although not explicitly stated, this suggests that Imam Ahmad allows – in one report from him – congratulating non-Muslims on their religious festivities; and that Ibn Taymiyyah, and other jurists in the school, agree with this. And though some contemporary scholars and shaykhs have uncritically accepted this erroneous claim, propagating it as well, it’s far from being the actual case.
Tenthly: That Imam Ahmad and the Hanbalis differ about congratulating non-Muslims is only in the context of non-religious occasions, such as marriage; the birth of a child; moving into a new house; recovering from illness; etc. As for congratulating them on their religious festivals, they categorically state it is forbidden (haram). Let’s cite from some authoritative Hanbali fiqh manuals on the matter, starting with Ibn Muflih’s al-Mubdi‘ which states the different views: ‘On the legality to greet them, offer condolences to them, or visit them, there are two reports … [First:] it is forbidden … Second: permissibility … Third: allowance for an overriding benefit, like hoping for him to accept Islam; which was chosen by Shaykh Taqi al-Din [Ibn Taymiyyah].’10 So while Imam Ahmad had two views on the matter, the school itself has three.
But when shahadatu a‘yadihim, ‘partaking in their religious festivals,’ is listed, either by itself or in conjunction with what was mentioned above of visiting, sending condolences, and other non-religious activities, it is alway stipulated as forbidden. Mar‘i b. Yusuf’s Ghayat al-Muntaha typifies the point: wa haruma tahni’atuhum wa ta‘ziyatuhum wa ‘iyadatuhum wa shahadatu a‘yadihim – ‘And it is prohibited to greet them, give condolences to them, visit them, or partake in their religious celebrations.’11 Thus whilst worldly interactions are differed upon in the law school (madhhab), the issue of religious celebrations are not.
Eleventhly:As for the legal causation, or ‘illah, that gives rise to the ruling and underpins it, for Hanbalis it is not iqrar or rida. Instead, it is ta‘zim – to ‘laud’, ‘venerate’, ‘honour’, ‘esteem’, or ‘respect’ the occasion or festival; even if one doesn’t agree with the religious basis, and is not confused about the falseness of the Christian creed. Al-Bahuti stated: ‘It is prohibited to initiate [greetings of] salams to them … It is forbidden to congratulate them, offer condolences to them, visit them, or partake in their religious celebrations … However it is not forbidden for us to trade with them during it; i.e. their religious festivals, since it entails no respect (ta‘zim) of it.’12 Al-Futuhi stipulated the same about the forbiddance of taking part in such dini festivals, and the allowance of trading with them on such occasions, adding: ‘Because this doesn’t involve any ta‘zim of them.’13
Lastly, Putting things into context, Ibn al-Qayyim wrote: ‘Section: Regarding congratulating them for marriage, a newborn, return of someone long absent, recovery from an illness, and the like, then the narrations from Imam Ahmad about this differ. He allowed it at one time, but forbade it another time. Speech about this is like that concerning visiting them or offering them condolences; there is no distinction between these two … But as for congratulating them on those specific times and occasions that are symbols of their disbelief, then this is forbidden by agreement (ittifaq); like congratulating them on their religious festivals or their fasts, saying: “Festive greetings to you,” or “Congratulations on this festival,” or the like. This, even if the one saying it were free from any disbelief, it is still from what is prohibited.’14 Which is to say, even if one did not intend iqrar or rida, or even ta‘zim; but instead congratulated them on the occasion, not for the occasion, it is forbidden, though not disbelief. And Allah knows best.
Conclusion: In reply to the question with which we began: Did Imam Ahmad and the Hanbali madhhab permit Muslims to congratulate others during the Christmas festive season? the answer is, it seems, a definite no! And those who have said otherwise have erred in the matter. For the Hanbalis, the prohibition on the issue isn’t because doing so entails an acknowledgement or approval of Christianity’s correctness. But because it involves a form of respect forbidden by the shari‘ah. We may be respectful of Christians (and other non-Muslims) in that we are civil, affable, tolerant, and just towards them. But we cannot, as Muslims, respect any expression, act or symbol of disbelief (kufr): But God has endeared faith to you and has beautified it in your hearts; and has made abhorrent to you disbelief, immorality and disobedience. [Q.49:7]
If the legal causation (‘illah) in the other law schools, or in the view of other classical jurists, is also ta‘zim – as it is in the Hanbali school – then it simply will not be possible to offer Christmas greetings; and the matter will be, as Ibn al-Qayyim noted, a point of juristic agreement; a scholarly consensus (ijma‘) of sorts – and thus binding on one and all!
If, however, other madhhabs or jurists hold that the prohibition is tied just to iqrar or rida, then there might be a leeway in offering Christmas greetings. For whenever there is no scholarly consensus (ijma‘) nor juristic agreement on a matter, then the opinion or verdict of any scholar follows this unspoken rule: kalami mu‘lim laysa bi mulzim: ‘My words are instructional, not dictatorial (lit. not binding).’ In other words, a legitimate difference cannot be imposed upon others, or be made into a benchmark issue to determine who is dodgy or not; let alone for cancel culture to be invoked.
Such an investigation into the other madhhabs – on this point – is beyond the scope of this article, and beyond the ability of this author. It’s not just a case of consulting some comparative law manual (fiqh al-muqarin). For such manuals are – as the Shafi‘i faqih and academic, Shaykh al-Afifi once told me – okay on the broad strokes, but often err on the nuances and finer points, or miss them out altogether. No, in order to ascertain what the madhhabs say on such subtle points of law, one must consult highly seasoned jurists of those schools. So I will leave such an inquiry to others, if it hasn’t already been undertaken.
Wa’Llahu a‘lam wa bihi al-tawfiq.
1. Muslim, no.1732.
2. Cited in Ibn ‘Abd al-Barr, Jami‘ Bayan al-‘Ilm wa Fadlihi (Saudi Arabia: Dar Ibn al-Jawzi, 1994), no.1467.
3. Abdal Hakim Murad, Contentions 9/73.Rukhas, the plural of rukhsah, while ‘aza’im is plural of ‘azimah – a “strict” religious ruling: a ruling in its original form, without any attendant reason or circumstance that could soften or ease its original force.
4. Al-Bukhari, no.39.
5. As is recorded by al-Qurtubi, Kitab al-Tadhkirah (Riyadh: Maktabah Dar al-Minhaj, 1425H), 800.
6. Consult: Egypt’s Dar al-Ifta’ fatwa on the issue, which can be read here; and the European Council for Fatwa and Research fatwa (Resolution 3/6), which may be read here.
7. Bin Bayyah, Sina‘at al-Fatwa (Beirut: Dar al-Minhaj, 2007), 341.
8. ibid., 341-42.
9. ibid., 342.
10. Al-Mubdi‘ Sharh al-Muqni‘ (Riyadh: Dar ‘Alam al-Kutub, 2003), 3:325. Also cf. al-Mardawi’s encyclopaedic al-Insaf fi Ma‘rifat al-Rajihi min al-Khilaf (n.p. 1956), 4:234, where he stated that the second report from Imam Ahmad is that it is not forbidden, but disliked.
11. Mar‘i b. Yusuf al-Karami, Ghayat al-Muntaha Jam‘ al-Iqna‘ wa’l-Muntaha (Kuwait: Mu’assasah Ghuras, 2007), 1:489.
Masters of the inward life tell us that the aim of suluk or spiritual wayfaring to God is: al-tahabbub ila’Llah bi ma yarda – ‘Becoming beloved to Allah by doing that which pleases Him.’ They also teach that this Station of Being Loved, this maqam al-mahbubiyyah, must be grounded in knowledge and the firm resolve to act on that knowledge; and not just acquire knowledge for its own sake. The whole affair, they say, revolves around ittiba‘ – ‘adherence’ to the Prophet ﷺ, who is Allah’s most Beloved. The Holy Qur’an says: Say: ‘If you love Allah, then follow me; for then Allah will love you and forgive you your sins. Allah is Forgiving, Compassionate.’ [Q.3:31] More than this, such masters of the heart tell us that the secret (sirr) behind this ‘adherence’ is: yakhruj al-insan min muradi nafsihi ila muradi rabbihi – ‘The person leaving his own wants and loves for what his Lord wants and loves.’1
This adherence has levels that the wayfarer (salik) must progress through. One begins by shunning what the shari‘ah has made forbidden (haram), abiding by what it has obligated (wajib) – in terms of action of the limbs and deeds of the heart. One then progresses onto acting on what is recommended (mustahabb), giving up whatever is detested or disliked (makruh). This is a lofty rank with Allah, and one for which God draws the seeker closer to Him, enveloping them in His divine love and care. A celebrated hadith qudsi states: ‘My servant does not draw closer to Me with anything more loved by Me than the obligations I have enjoined on Him. My servant continues to draw closer to Me through the supererogatory deeds until I love Him.’2 Central to all of this is learning sound fiqh from qualified scholars, so as to know what our gracious Lord commands and forbids; and then recommends and detests.
Of course, an even higher rank of adherence is when one begins to wisely and gradually detach their heart from worldly things that are permissible (mubah), but superfluous to one’s needs or spiritual journey; providing it doesn’t harm one’s adherence to the two levels just discussed above, nor interferes with any rights and responsibilities we owe to others. This forgotten Sunnah of worldly detachment (zuhd) is an immense door to the rank of mahbubiyyah and divine love, as the Prophet ﷺ said: izhad fi’l-dunya yuhibaka’Llah – ‘Detach yourself from the world and Allah will love you.’3
When one resolves to make Allah their aim and ambition, or when one wishes to turn away from a former life of heedlessness or dereliction of duty then, say the masters of the heart, one is to begin with sincere repentance, tawbah. Allah says: Truly Allah loves those that turn to Him in repentance, and strive to cleanse themselves. [Q.2:222] Again, tawbah raises one to the maqam al-mahbubiyyah. In fact, making the u-turn away from other than Allah, to Allah, is an essential and intrinsic part of spiritual progress; to the point that the shaykhs says: man la tawbah lahu la maqam lahu – ‘One who has no repentance, has no spiritual station.’ So what’s required of us now is to roll-up our sleeves and to put our backs into it, seeking Allah’s aid and tawfiq.
We ask Allah that He guide us to the sharafa of ‘ubudiyyah, of sincere servitude to Him, and that He gifts us the sublime daraja of mahbubiyyah.
In their quest of: yuriduna wajhahu – seeking [only] His face [Q.18:28], there are obstacles along the path which confront the one who seeks to rid themselves of the radha’il; the blameworthy traits, and instead adorn themselves with the fada’il; or praiseworthy traits pleasing to God. There are four such obstacles or impediments that constantly tease and lure the wayfarer, the salik, away from their goal of mahbubiyyah and loving submission to their Lord. They being: the devil (shaytan), the world (dunya), one’s ego (nafs), and one’s whims and false desires (hawa). With that spelt out, let us look at the first of the impediments: shaytan.
In reality, these four impediments that, in concert, conspire to hinder the salik are all interconnected and feed off one another. Thus, when a person’s nafs is strong and overwhelming – not having been tamed or trained – then Satan’s stratagems or subtle, devilish whisperings are more potent in misguiding the person. If the heart of a person passionately craves the dunya, craves worldly stuff or worldly status, and is bewitched by it, then even a small prompting by shaytan will incite the person’s hawa, causing him to further forget Allah and relentlessly pursue the dunya – even if doing so involves sin or transgression. Otherwise, despite Satan’s hatred; contempt; malice; and spiteful jealousy of human beings, the Qur’an tells us: Indeed the devil’s guile is ever weak. [Q.4:76] That is, Satan would have no power over us were it not for the weakness in our own selves and our relationship with Allah, and what we concede or capitulate to him. You shall have no authority over My servants, except those that follow you from among the perverse, is what the Holy Qur’an also says [Q.15:42].
To be perfectly clear, this isn’t an excuse to underestimate Satan’s stratagems and plots. They are serious, and their misguidance highly subtle and seductive. The Qur’an warns: O you who believe! Enter into Islam fully, and do not follow the footsteps of the devil; for he is to you an avowed enemy. [Q.2:208] And: He makes them promises and stirs in them desires, but what Satan promises them is nothing but delusion. [Q.4:120] Also: The devil made their [sinful] deeds seem fair to them, and so debarred them from the Path. [Q.29:38] It’s further worth noting that the Qur’an itself warns about the devil’s plots and skullduggery much more than it does the corrupting influence of the ego – even though it is the ego, the nafs, which is the locus of a person’s waywardness and whimsical cravings.
One of the greatest weapons in Satan’s arsenal is to cultivate fear and anxiety in and around us: fear of not being able to live life as we wish, fear of economic hardship and a lessening of income, fear of losing good health, or fear of not doing well in this world if one lives the religious life: The devil threatens you with poverty and bids you to commit indecency. But Allah promises you His pardon and His bounty. Allah is Embracing, Knowing. [Q.2:268] By contrast, the believer, although he or she acts responsibly in regards the above-mentioned concerns, lives life with an inner sense of peace and tranquility; since he knows that all is in God’s hand, and all is unfolding as per His divine plan.
The remedy against Satan and his insidious whispering (waswasah) is: to seek refuge in Allah and actively push back against his insinuations. That the devil is long-lived, cunning and unseen, and whispers into the breasts of men [Q.114:5] makes him an enemy that we by ourselves can never hope to defeat. Hence it is with this recognition of our inability and of our neediness in Allah’s might and mercy, that we seek refuge in Allah from shaytan. And it is because Allah alone is All-Powerful, All-Invincible, All-Knowing, and cares for our welfare, that we direct our broken pleas of protection to Him, and none other. And when a person sincerely seeks shelter in God’s protective care and guardianship, then Allah will protect him; and the devil will shrink into insignificance and slink away. And if a whisper from the Devil reaches you, then seek refuge in Allah. He is All-Hearing, All-Knowing. [Q.7:200] A believer’s suluk, then, cannot do without frequent and ample supplication (du‘a) of seeking refuge with Allah.
As for Satan’s stratagems of misguidance, then let’s conclude the article with a brief discussion of the steps he deploys. Undoubtedly, the greater plan of the devil is to first render Man disobedient, then ungrateful and then forgetful of God; and we seek refuge in Allah from this. Shaytan works tirelessly to make us Muslims forget who we are, where we are and to what end we are travelling on our brief earthly sojourn. So the first goto weapon of choice for Satan is:
1 –Diversion (sarf): The first ruse of the devil is to divert a person away from their work of worship and obedience to God. So when a person is inspired to do an act of worship or a godly deed, Satan will whisper a subtle suggestion to the person as to why they need not carry out such a deed, or how there are more gratifying things to attend to, or cast doubt on the very notion of trying to live righteously. And before he realises it, that flash of inspiration vanishes like a puff of smoke, and Satan leaves him in spiritual ruin. Should the Kind Lord be sheltering this individual in His protective care, or give him the enabling grace (tawfiq), he will say: ‘Works of faith are absolutely essential. I can no more do without them than I can the air I breathe!’
2 – Procrastination (taswif): If the devil cannot achieve his intent through sarf ‘ani’l-‘aml – diversion away from works [of obedience], then he tries to assail the believer through the door of taswif; procrastination. Putting off an act until tomorrow that should or could be done today is the essence of procrastination. So a person resolves to reform their wayward life and make it Allah-oriented. Not wanting to be transparent, Satan says to him: ‘It’s a good thing, but don’t rush into it. You’re still young. Wait till you’re forty or have at least made hajj.’ So the person succumbs to Satan’s ‘logic’ and puts-off reforming his life. Yet who knows how long we will live, or if one will receive such inspiration again? Or take the case of intending to give charity, or offer a few rak‘ahs of optional prayers. Satan will suggest we wait for a needier cause to come up to give our sadaqah to; or that we will be more focussed in our prayer if we first reply to our WhatsApp messages and check our social media notifications. And before we know it, we forget what it is we wished to do, or get lost in the distractions, or simply miss the window of opportunity entirely! The cure for this comes in the hadith: ‘Take advantage of five [things] before five [others]: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied, and your life before your death.’4
3 – Ostentation (riya’): Failing to get a person to turn away from godly works, and if not, then to at least delay doing them, the devil doesn’t throw his hands up in the air and give up. If the person is that firmly resolved in carrying out a good act, the devil will even coax him in it. For even the devil tempts to virtue, if it leads to a greater vice! At this stage, that vice is frequently riya’ – making a show of good deeds and acts of piety. We humans like the approval of others. So Satan plays on that and tempts us into directing our acts of obedience and worship at winning such approval and praise. He stirs in us the desire for our works of faith to be seen by others and hopefully win their compliments. Riya’, ostentation, as the Book and Sunnah tell us, is one of the root sins of the heart, contradicts sincerity (ikhlas) and nullifies our deeds. ‘Sincerity is to single-out Allah as the sole object of devotion. That is, one intends by their obedience to draw closer to Allah, exalted is He, to the exclusion of all else – like making a show [of one’s piety] for people; seeking their praise; taking pleasure in their compliments; or other such things besides drawing closer to Allah, exalted is He. It is correct to say that sincerity is: Purifying the act from creation having any share in it.’5 Such a major breech of adab with Allah is best remedied when we realise, as masters of the heart say, that the essence of sincerity is: nisyan ru’yati’l-khalq bi dawam al-nazr ila’l-khaliq – ‘To forget seeing the creation by constantly gazing at the Creator.’
4 – Haste (‘ajalah): If Allah protects a person from the devilish temptation of riya’, the person will be given the tawfiq to tell himself that he will not seek the praises of others in his worship of God; praying Allah make his actions correct, sincerely seeking His face, letting none have any share of his worship of Him.6 Haste, then, becomes Satan’s next method of attack. The Prophet ﷺ said: al-ta’anni min Allah wa’l-‘ajalah min al-shaytan – ‘Deliberation is from Allah, but haste is from the devil.’7 Thus when one recites the Qur’an, and reads their daily adhkar and awrad, and even when praying, the devil incites the person to read or pray hastily; without deliberation, without thoughtfulness, or without mindful focus or presence of heart. The recitation then resembles thoughtless babble; the prayer, the rapid pecking of a woodpecker. Such haste deprives one of the lights of worship, the fruits of worship, the effects of worship, and the delights of worship. The therapy: to be deliberate, thoughtful, composed, and focused in worship. One should ensure, too, that the act fulfils the conditions, pillars, obligations and required courtesies that are stipulated in our manuals of fiqh and suluk; doing so with as much excellence as we can muster.
5 – Vanity (‘ujb): First comes diversion from acts of righteousness. The second is procrastination. Failing that, Satan tries to worm his way through the third door, that of ostentation; then the fourth, which is haste. If he doesn’t succeed even there, he whispers thoughts of ‘ujb: vanity, self-conceit, being impressed with oneself. This fifth ploy is where a person begins to harbour pretensions of righteousness, even though righteous accomplishments are not of our own doing, but are gifts from God: Allah created you and what you do. [Q.37:96] And: Whatever good befalls you is from Allah. [Q.4:79] It is only when shaytan blinds us to this reality do we then start to see godly works as being of our own doing; and thereby grow vain, conceited, and bask in our own self-glory. ‘I have been given it because of the knowledge I possess’ [Q.28:78] isn’t really the attitude of a believer. Instead, Ibn ‘Ata’illah reminds us of the proper state to be in when he expressed in his celebrated Hikam: ‘Let not acts of obedience make you joyous because they come from you. But be joyous because they come from Allah to you. Say: “In the grace of God and His mercy, in that let them rejoice. This is better than that which they hoard.” [Q.10:58]’8
6 – Subtle Ostentation (daqiq al-riya’): If after pulling out all the stops shaytan still finds the worshipper resolute, sincere and humble, he has this deception to corrupt the person’s good deed and render it null and void. He secretes this thought into the person: ‘Be sincere in your worship, and do not seek peoples’ praises or let them have any share in it. Then Allah Himself will make this act known to the public, and cause them to appreciate you and turn to you.’ The person’s motives are thus corrupted and he ends up on the wrong side of God. For true sincerity is to seek only Allah’s ridwan – only His good pleasure and approval. That Allah may cause the sincere one to be known and loved by others is one thing. But to surreptitiously crave this as the end object, instead of Allah, is another thing entirely. But once temptation is stirred, the intellect become blinded, and so: The devil made their [sinful] deeds seem fair to them, and so debarred them from the Path. [Q.29:38] Therefore let us not feel secure against his deceptions and ploys for even an instant, seeking frequent refuge in our Merciful Lord.
May Allah guide us to be alert to shaytan’s stratagems and subtle deceptions, and protect us from our own weaknesses. Indeed, He is the One to hear, and the One to respond.
1. Its like was said by Imam Ahmad, in Abu Ya‘la, Tabaqat al-Hanabilah (Cairo: Matba‘ah al-Sunnah al-Muhammadiyyah, n.d.), 2:379.
2. Al-Bukhari, no.6502.
3. Ibn Majah, no.4102. Its chain was considered hasan in al-Nawawi, Riyadh al-Salihin (Riyadh: Dar Ibn al-Jawzi, 1421H), no.476.
4. Al-Bayhaqi, Shu‘ab al-Iman, no.9575, and its chain is hasan. See: al-‘Iraqi, al-Mughni ‘an Haml al-Asfar (Riyadh: Maktabah al-Tabariyyah, 1995), 3:1206; no.4366.
5. Al-Qushayri, al-Risalat al-Qushayriyyah (Jeddah: Dar al-Minhaj, 2017), 476.
6. Ibn Taymiyyah attributes this du‘a to sayyiduna ‘Umar in his essay called, al-‘Ubudiyyah (Riyadh: Dar al-Mughni, 2012), 56.
7. Al-Bayhaqi, al-Sunan al-Kubra, no.20057; and something very similar was related in al-Tirmidhi, no.2012. Its chain was evaluated as being hasan in Nasir al-Din al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1988), no.1795.
8. Al-Hikam al-‘Ata’iyyah (Egypt: Dar al-Salam, 2006), no.58.
This is a piece discussing how Muslims can be divided into three categories in terms of religious knowledge, and how the middle category is where much of the ummah’s woes and fitnahs spring from. And as counter-intuitive as it may sound, this middle problematic category are those that are commonly referred to as the more committed in learning ‘practicing Muslims’! Finally, while the title may be somewhat on the dramatic side, it is my hope that the piece itself will be read with careful thought and measured consideration.
In the biography of ‘Ali b. Qasim, Imam al-Shawkani (d.1255H/1839CE) wrote the following: ‘From the beautiful words I heard from him were:
“People are of three categories: The highest category are the major scholars (al-‘ulema al-kibar) who are well-acquainted with truth and falsehood; and when they differ their differing does not become a cause for fitnah, because of their knowledge of what each other has [of proofs].
“The lowest category are the general public (‘ammah) upon the fitrah, who do not flee from the truth. They are followers of those they emulate: if those they emulate are correct, they are likewise; if they err, then they do too.
“The middle category is the source of evil and the root cause of fitnahs arising in the religion: They are those who are not seasoned in knowledge, such that they rise to the level of the first category, nor have they forsaken it to thus be of the lowest category. They are those who, when they see one of those from the highest level say something which they are not acquainted with and which contradicts their belief in which they fell short, they fire arrows of accusation at him and hurl at him all sorts of insults. They [also] corrupt the fitrah of the lowest category [the masses] from [no longer] accepting the [scholarly] truth, through disguising falsehood. By this, they establish religious fitnahs on a firm footing.”
‘This is the meaning of his words which I heard from him; and he has spoken the truth. For whoever ponders over them will find it to be so.’1
There are a number of benefits which may be taken away from the above; they include the following:
1 – In matters of furu‘, the branches or details of shari‘ah law where there is no juristic agreement or consensus (ijma‘), the scholars uphold the rule: ikhtilafu ummati rahmah – ‘Differences in my community is a mercy.’2 Such a rule has lent itself to mutual respect between scholars and an appreciation for the basis of legitimate scholarly differing (ikhtilaf) – even when a scholar passionately holds his view to be the correct one.
2 – This rule was so part and parcel of Sunni orthodoxy that we see someone like Ibn Qudamah al-Maqdisi, the chief Hanbali jurist-theologian of the early seventh century, include it as part of the staple Athari creed: ‘Differing in the furu‘ is a mercy. Those differing are rewarded for their scholarly ijtihad. Their differing is a comprehensive mercy: their agreement a decisive proof.’3 Imam al-Nawawi wrote: ‘Realise, to know the madhhab of the salaf with its proof is a most essential need. For their differing in furu‘ issues is a mercy.’4
3 – As for the view of the late Salafi scholar Shaykh al-Albani, where he tried to show the futile nature of this rule then, in the light of our past Imams and theologians, I’ve discussed how his view is out of sync with the classical Sunni position, in my book, Fussing Over the Fifteenth of Sha‘ban & the Golden Rule of Differing. Hence rather than rehearse the arguments here, and before someone regurgitates the gist of his objections in the comments section, I recommend that one refer to the book.5
4 – That the ummah would be afflicted with its share of barefaced pretenders to Islam’s scholarly heritage is something our Prophet ﷺ cautioned us about. One hadith says: ‘Allah does not take away knowledge by wresting it from the hearts of men; but He takes away knowledge by taking away the scholars. So when no scholar remains, people take the ignorant as leaders who when asked give fatwas without knowledge: they are misguided and misguiding.’6 These people are usually not from the lowest category of the general public, but – as al-Shawkani mentions – from the ‘middle category’ of the practicing Muslim cohort; those who have some passion to learn, practice and proselytise a little more than is usual for non-scholars.
5 – Ibn Mas‘ud said: ‘You are in a time in which its scholars (‘ulema) are many and its speakers (khutaba) are few. But after you will come a time in which its scholars are few and its speakers many.’7 This ‘speaker’ syndrome has, in our time, mushroomed into a rite of passage for any ignoramus, with the flimsiest knowledge and no grounding in the sacred Islamic sciences, to speak on behalf of Allah and to engage in shameless self-promotion. Such people deserve to be labelled as liars, as Imam Ibn Taymiyyah stated: ‘Whosoever speaks about the religion without knowledge is a liar, even if he did not intend to lie!’8
6 – Left to their own natures, the general public always understood that there is a huge difference between them and scholars who, not too long ago would have had to spend, on average, seven to ten years just to get on the first rung of the ladder of serious scholarship. That is, a lay Muslim knew that he or she must follow qualified scholars in religious matters – taqlid being the technical religious term for such following, and muqallid for the follower.
7 –Over the past three decades, a vile bid‘ah has infected practicing Muslims, who are otherwise well-intended. And that is the idea that even they, without any juristic training; qualification; or expertise, can weigh-up shari‘ah proofs in the highly complex minutae of Islamic law and determine the ‘strongest’ view! And all because they believe they know a proof-text (dalil) or two on the issue. Ibn Taymiyyah put such falsehood to bed when he said: ‘As for a person who only knows one scholar’s view and his proof, but not the other scholar’s or his proof, is from the generality of the muqallids. He isn’t from the scholars capable of evaluating or weighing-up [proofs].’9
8 – The middle category of religious practitioners, as al-Shawkani points out, not only corrupt their own fitrah, but have been instrumental in corrupting the nature of the third category – a growing number of whom are also persuaded that they too can dive into detailed fiqh/furu‘ matters and play the part of self-made muftis. And whilst any Muslim may join the scholarly conversation, they can only lawfully do so with sound learning that is isnad-approved. Otherwise, it’s as Ibn al-Mubarak said: al-isnad ‘indi min al-din, law la’l-isnad laqala man sha’a ma sha’a – ‘The chain [of transmission], in my view, is a [required] part of the religion. If it were not for the chain, anyone could claim whatever they wanted to claim.’10
9 – That the lay folk aren’t obliged to know the proofs behind a fatwa or ruling they read or are given, shouldn’t prevent them from increasing in their overall knowledge of the Qur’an and the Hadith corpus. Islam encourages all Muslims to increase in their share of Islamic knowledge. Let lay people apply their God-given intellects to grow in knowledge of those verses and hadiths that relate to foundational beliefs; ethics and good character; virtues and vices of the heart and its spiritual growth; and rights and responsibilities. Books like Imam al-Nawawi’s Riyadh al-Salihin are priceless in this respect. It’s just in the domain of detailed Islamic law, in fiqh, where the proofs are often complex and subtle to fathom without formal legal training, that taqlid is legislated and qualified scholarship must be followed.
10 – Rather than acquaint themselves with the basic meanings of the Qur’an, or with hadiths that expound on the broad aspects of Islam mentioned above, the middle category feign knowledge; overstep their mark; criticise what they don’t understand; and eagerly plunge into pointless argumentation and issues of contention, none of which arouse in the soul a yearning for Allah or a desire to increase in acts of devotion. Malik b. Dinar said: ‘Whoever learns knowledge so as to act by it, his knowledge humbles him. Whoever seeks it for other than that, only increases in pride by it.’11 And Abu Qilabah advised: ‘If God gives to you knowledge, give to Him worship; and do not let your concern be to merely narrate to the people.’12
11 – Corrupt intentions or the soul’s arrogance aside, the chief reason why this middle category is a harbinger of fitnah is their lack of upholding the ikhtilafu ummati rahmah rule. For them, differing in the furu‘ is no longer a mercy, but a menace! Be it driven by compound ignorance (jahl murakkab – being ignorant of one’s ignorance), personal jealousy or sectarian prejudice, the hallmark of such people is ta‘alum – ‘feigning knowledge’ and, what could be described as fascist fiqh!
12 – Let me try to explain this last trait. Fascist fiqh is where furu‘ differences rooted in ijtihad are made into larger than life issues which are then used as a benchmark to judge who is deviant; whose Islam is not ‘sahih’ enough; or who must be boycotted, snubbed or shunned. That is why such bigotry, intolerance and authoritarianism in matters of legitimate scholarly differences is nothing short of a facist mentality in fiqh/furu‘. Hence, fascist fiqh. Ibn Taymiyyah tells us: ‘When it comes to issues of ijtihad, whoever takes the position of one of the scholar, cannot be rebuked or boycotted; while whoever adopts the other view cannot be censured either.’13
13 – Ibn Taymiyyah says: ‘In such ijtihadi matters, one cannot forbid someone with the hand, nor impose upon others the view he follows. He may, however, discuss it with knowledge-based proofs. Then whosoever sees one of the two views to be correct may follow it, while whoever follows the other view cannot be criticised. And the likes of such issues are many.’14 Such ijtihadi issues can be in matters of fiqh, or in hadith authenticities and the reliability of specific narrators, or even whether the conditions have been fulfilled for a person to be warned about or boycotted. For as long as there is no scholarly agreement or consensus on the matter, one scholar’s ijthad cannot be enforced or imposed on others. To do so is sheer misguidance and the essence of fascist fiqh.
14 – Regrettably, there is quite a lengthy catalogue of issues where this middle category has made mountains out of molehills, thereby riding roughshod over Sunni orthodoxy and causing schisms and divisions within this already fragile ummah. So whether it’s from using tasbih beads to tawassul bi’l-nabi, or from whether to mark out the night of mid-Sha‘ban with extra worship or celebrate the Prophet’s mawlid/milad ﷺ, then all such things are areas of valid scholarly ijtihad and are from the issues of fiqh and furu‘, not usul nor ‘aqidah. This will be evident, and as clear as day, just by looking into even what Shaykh al-Islam Ibn Taymiyyah had to say about these issues.15
15 – Given all the above, it won’t come as a surprise that making issues which are not agreed upon (mujma‘ ‘alayhi), but are instead valid differing (mukhtalif fihi), into benchmark issues or mini inquisitions one imposes on others, has always been deemed by the ‘ulema to be the stock-in-trade of the innovators. Typifying Islamic orthodoxy on the matter at hand, let’s here from Imam Ibn Taymiyyah one last time: ‘It isn’t [lawful] for anyone to set-up for the ummah an individual, calling to his way or basing one’s loyalty or enmity around him, except if it be the Prophet ﷺ. Nor must an opinion be set-up for them, around which loyalty and enmity is formed except if it be the Speech of Allah, or His Prophet, or what the ummah has agreed upon. Rather, this is from the practice of the people of innovations (ahl al-bida‘); those who affiliate themselves to a specific individual or opinion, basing their loyalty and enmity around such an opinion or affiliation.’16
Let me conclude with the following. In his scathing rebuke of those with half-baked knowledge and pseudo-scholarship, Ibn Hazm al-Andalusi wrote – and how yesterday resembles today:
‘Some people who are overcome with ignorance, whose intellects are weak, and whose nature is corrupt think they are from the learned, when they are not. There is no greater harm to knowledge or to the learned than from the likes of such people. For they took a meagre part of some of the sciences, while missing a much larger portion than what they had grasped. Moreover, their seeking knowledge was not a search for knowledge of Allah, exalted is He, nor was their aim to escape the darkness of ignorance. Instead, it was to be one-up on people through showing-off and self-importance, or to attract attention by being cantankerous and stirring-up controversy, or shamelessly boast about being from the scholars when in reality they are not.’17
Of course, none of the above will likely have any effect on those in whose vapid hearts the poison of attention-seeking and shamelessness has been secreted. For as the Prophet ﷺ warned: idha lam tastahih f’sna‘ ma sh’it – ‘If you feel no shame, then do as you wish.’18 We ask Allah for safety from fitnah, and from the evils of our own selves.
From a struggling, mediocre student of sacred knowledge, Surkheel Abu Aaliyah
1. Al-Shawkani, al-Badr al-Tali‘ (Cairo: Dar al-Kitab al-Islami, n.d.), 1:473.
2. The rule or principle is related as an actual hadith. However, al-Subki said: ‘it is not known to the hadith scholars and I cannot find a chain for it; whether sound, weak or [even] fabricated.’ As cited in al-Munawi, Fayd al-Qadir (Cairo: Dar al-Hadith, 2010), no.288; 1:352.
3. Lum‘at al-I‘tiqad (Kuwait: Dar al-Salafiyyah, 1986), 35; no.94.
15. On Ibn Taymiyyah’s opinion concerning tasbih beads (subhah), see: Majmu‘ al-Fatawa, 22:506; on tawassul with the Prophet ﷺ, see: Majmu‘ Fatawa, 1:40, where he cites Imam Ahmad doing so, thus validating it as a legitimate fiqh view; concerning earmarking the fifteenth of Sha‘ban for optional ‘ibadah, cf. 23:131-32; on the mawlid, see: Iqtida’ al-Sirat al-Mustaqim (Riyadh: Maktabah Ishbiliya, 1998), 2:123, where he holds people will be rewarded for their love in doing so, but not for the actual act, again showing he considered it as an issue of legitimate ijtihad and differing.
16. Majmu‘ Fatawa, 20:164.
17. ‘Maratib al-‘Ulum’ in Rasa’il Ibn Hazm al-Andalusi (Beirut: al-Mu’assasah al-‘Arabiyyah, 1983), 4:86.