S. Al - Bhnsawi |
Quiet
Dialogue Between Wrong and Right Intellect
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A
recent phenomenon in the Muslim communities is damaging the Islamic
ideology as well as the Muslims. It is presented in some individuals who
resort to unacceptable means in order to promote their beliefs. They
proclaim that they alone are on the right path while all others are on
the wrong one. Their poor argument is that
'Religion is one, the source is one, the right path is one and
perception is one.' This phenomenon has been demonstrated through
comments of young people in conferences and symposiums. They express
their opinions by opposing the lecturers. The worst of all is that some
of them oppose prominent theologians. Though this group is only a small
one in the Muslim and Arab community, it is a methodology of an
ideological school. These young men are the pioneers and the faithful
soldiers of this school. Therefore it is necessary to correct their
basic concepts. The
most important point in correcting the error is not the mere influence
on this mentality, but on the method which is considered the basic
source of the wrong results that are planted by this means. The
methodical mistake is related to: 1
- The Discourse of Atonement. 2
- The False Infallibility. The
Discourse of Atonement. Though
this school does not consider those who disagree with it as infidels, it
applies the speech of atonement in addressing them. Its young men, even some of its senior ones claim that they are the group
treading the right path, while every other one or group is on the wrong
path leading to
fire a according to a prophetic narration. Though
they know that Islam is the right path and every other path is wrong,
they claim they are the only saved sect and all other sects are the lost
ones that will settle in Hell. They
are aware that the Almighty Allah only is He Who decides the destiny of
the Muslims whether in paradise or in Hell. The Almighty says, "God
does not forgive one who associates (others) with Him; He forgives
beyond that. Any
one who associates (others) with God has strayed far a field." (women:
116). They
try to forget the prophetic narration concerning the divisions of the community; which is narrated by many narrators. Some narrators
relate the prophetic narration in the form of: "… all in fire
except one faith," which means the faith of Islam, hence those
who go astray
return to infidelity. Another prophetic narration says: "The
greatest sedition is stirred by those
who tackle affairs through their own opinions thus they legalize the
unlawful and illegalize the lawful," which means a return to
infidelity. Therefore
the theologian imam Al - Shattibi says, "Perhaps these sects leave
the Muslim community because of their mischief hence they return to
infidelity. "(Al - Itisam volume 4 page 190 and Al - Sunnah Al -
Muftara Alaiha, p. 32 - 34). They
also try to forget that to accuse a Muslim of being an infidel or to
curse him means the accusation or the curse may return to the one who
utters it. Abu Dawood relates a prophetic narration which says: When a person curses something, the curse goes up to
heaven where the doors are closed in its face. It returns to the earth
where the door are closed. It goes left and goes right, if it does not
find away it returns to the one who has uttered it.
Therefore
applying the speech of atonement is the most dangerous slip performed by
this group. The
false Infallibility. I
do confirm here that the believers of this trend do not claim their
being infallible. However the big mistake in this school discourse is
its claim that there is only one perception which is theirs and whoever
rejects it will be misled and misleading. Thus they add a touch of
infallibility. If they do that deliberately then their abode will be in
a sanatorium. In order to convince others of their own one perception,
they refer to some Quranic verses and prophetic narrations. They
keep hidden what the preceding righteous men, whom the majority of the community follow, had said. They as well use as
evidence some of the
communist vocabulary. For example: A
.. They indicate as evidence the Quranic verse"..what exists after
Truth except errors?…" (Yunis: 32).
They
keep hidden the Quranic context which
indicates that error (going astray) is linked with the infidels who deny
the Divine Authority in legislations and ruling,
while they recognize His Authority in creation and providence of
sustenance, thus they associate (others) with Him. The Almighty says,
"Say: 'Who provides for you out of Heaven and Earth? Who controls
hearing and eyesight? Who brings the living from the dead and brings the
dead form the living? Who regulates the affair?' They will say: 'God
(alone),' so say: 'Will you not then do your duty?' Thus
is God your Rightful Lord, what exists except error after Truth, where
to then you turn away?" (Yunis: 31 - 32). Hence
Truth here is the Almighty Allah, rather than the perception of this
group. Going astray is to deny God's Authority rather than to disagree
with this group or that party. B.
Some of them say that the caliphate is the only Islamic system and the
only means to it is through oath of allegiance, since the prophet (pbuh)
says, "If two caliphs were sworn allegiance the second of the two
should be killed. "(related by Muslim volume 6 \ page 23). They
try to forget that choosing the caliph or the ruler comes ahead of
swearing allegiance; swearing allegiance is a contract between the ruler
and the people. It cannot be fulfilled except after choosing the ruler.
Such a choice is presented in the prophet's words to Al - Ansar (the
pioneer Muslims from Yethrib). He (pbuh) said to them: "Choose
from among you twelve leaders to represent their folk." (Al -
Bukhari, Fatih Al - Bari volume 16\
page 113). The
prophet (pbuh) addressed the people who would be presented by someone. Originally,
in election to agree at one person is better, otherwise the one who
enjoys the majority vote is the legal authority. Moreover it is not
permitted to kill one of the two caliphs, though the narration seems to
allow that. The notion is not killing but restraining. It is similar to
the narration of burning the homes of those who do not attend the
evening and dawn prayers in the mosque. It
needs no argument that having two rulers or two leaders leads to dispute
then to war. Hence it is unlawful to swear allegiance to the two. C
. It is said that in Islam there is only the caliphate system and
swearing allegiance is the only means to caliphate. Here
there is a confusion between swearing allegiance and means of choosing
the ruler. Such confusion cancels the Muslims' history. Neither in the
holy Quran nor in the prophetic narration there is a specific method of
choosing a ruler; because this may change according to time and place.
Hence election can be at two stages first to be performed by men of
consultation then by the common people. Men of consultation can nominate
someone for the people to choose whom they agree at, in conformity with
the Quranic verse: «.. and these whose affair (is conducted) through
consultation among themselves.» (Consultation: 38). Thus
oath of allegiance follows election of a ruler. The sociologist Ibn
Khaldoun defines it: 'it is a promise to obey.' (Al - Muqadma Volume 2
page 542). Hence
allegiance is a contract between the caliph and the community,
confirming he is its deputy and it can call him to account as well as
depose him. Abu
Baker was called a caliph, but he declared, «I am not the caliph of
Allah but of the messenger of Allah.» (Al - Ahkam Al - Sultania, Abi
Yalli, p: 27). In
this regard, the prophet (pbuh) said, "I recommend the caliph who
succeeds me to look after the pioneer emigrants." (Al - Bukhari p:
96). The second caliph was called: the caliph of the
caliph of the messenger of Allah, but he did not approve of that because
the word caliph would be repeated as many times as the number of
succeeding caliphs. So he suggested
to be called: leader of the believers, since they were believers and he
was their leader. As
for the word democracy it does not indicate infidelity in its utterence
but in its implication if it authorizes the parliament the right to
legislate without consideration of the Divine Authority. If any Muslim
state does not contradict the Divine laws (Islamic laws) it can perform
Islamic democracy. However the caliphate had been a system with laws
that contradict the Divine legislation thus it turned into a tyrannical
authority. The
prophet (pbuh) accepted friendly terms with the tribe of Midlij though they did not pay Jizia (non - Muslim tax) and were
not Muslims. He (pbuh) also promised the tribe of Thiera to live
peacefully and enjoy his help if they
were attacked by enemies.. He (pbuh) also promised the tribe of Khuzaa
his help though they were not Muslims. When Quraysh killed a few of this
tribe the prophet kept his
promise and decided to fight Quraysh.
The event led to Mecca invasion. Difference
in Jurisprudence. The
reasons for difference in jurisprudence can stem from the following: 1
- not knowing the prophetic narration, 2
- doubt in affirmation of a narration. 3
- difference in perceiving the context. 4
- not having a specific context. 5
- difference in grammar indication of words. 6
- mutual supposed indication. 7
- dispute at general indication. 8
- indication of commands and prohibitions. 9
- dispute at kinds of Al - Sunnah. 10
- dispute at approved indication. 11
- dispute because of different indication. Only
one of the up mentioned reasons will be discussed here. It is the reason
of difference because of supposed indication or mutual utterance, to
show that some of the issues of absolute indication are few while the
majority of contexts are of supposed indication. Hence issues of
differences amid the theologians are so many that they can not be
counted. (Al - Fattaw, ibn Timmia volume 24 / page 123). As
a result a ruler has no right to repel ruling of previous or other
rulers regarding such matters. The theologian and the jurist can not
force people to follow him in such matters. When the caliph Haroun Al -
Rashid consulted the religion leader Malik (the Maliki sect) to make
people write Malik's book: Al - Muwatta,
he advised him not to do that, because the prophet's companions spread
throughout the Muslims countries and each people followed that which had
reached it through those companions. It
happened that a man categorized a book about differences and called it:
Book of Differences. The theologian Ahmad ibn Hanbal (The Hanbali sect)
ordered him to call it: Book of Wide Range (AL - Fattaw volume 30 / page
791). The
Supposed Indication The
Supposed Indication is related to an utterance in the language; which
has more than one meaning, whether it is a verb, a noun or a
preposition. For example the verb: Qadha means to decree some affair,
fix a term, settle a matter… etc. Preposition: min (from) indicates a
starting point as in the Quranic verse: «Glory
be to Him Who had His servant travel by night from the Hallowed Mosque
to the Further Mosque whose surroundings We have blessed..» (The
Night Journey: 11)
This preposition sometimes has another meaning as in this Quranic verse: "You
will never attain virtue (righteousness) until you spend (min) something
you are fond of.." (Al - - Imran: 92)
. In
another Quranic verse the preposition has the meaning of instead of: «…
Are you more satisfied with wordily life (min) than with the
hereafter?…» (Al - Tawba: 38). The
holy Quran and the prophetic tradition are full of words with different
meanings hence indications are based on supposition which is a source of
dispute amid the theologians. Ethic
For Dispute The
companions of the messenger of Allah (Pbuh) had a clear method dealing
with issues of dispute. Each of them behaved according to his efforts of
inference and never defamed the one who disagreed with them. They
followed the prophet's footstep through such good morals of which he
(Pbuh) was their good example. There were many situations that
demonstrated such behavior. Abu Dawood and Al Nisai related that
Abu Said Al Khudri said, "Two men went on a journey when time for
prayer was on while they had no water for ablution. They performed
taymum (wiping face and hands with wholesome soil) then prayed. Later on
they found water. One of them performed ablution and repeated the
previous prayer while the other did not.
They told the prophet (Pbuh) about the incident. He (Pbuh) said to
the first, "You acted according to the tradition
and your
prayer is valid," he said to the other,
"Your reward for prayer is doubled." Ibn
Al - Dihlwi briefed the companions' and their successors' stance in a
book entitled: Al - Insaf Fi Asbab Al - Ikhtilaf (Justification for
reasons of difference) p: 24 - 25 - 71. He wrote, "…
some of the companions read Al - Basmallah (in the Name of Allah) in
prayer and some did not. Some read it loudly some did not. Some stood in
devotion in dawn prayer, some did not some performed ablution after nose
bleeding and vomiting, some did not. However,
some of them prayed behind others such as Abu Hanifa and his followers,
Al - Shafai and his followers would pray behind the prayer leaders of Al
- Madina (of the Malikia) though they did not read Al - Basmallah
whether in loud voice or silently. Al - Rashid (the caliph) led a prayer
after a cup - bleed. The theologian Abu Yusuf prayed behind him and did
not repeat.. the theologian Malik told Al - Rashid that he did not need
to perform ablution. While the theologian Ahmad ibn Hanbal considered
ablution after bleeding as a must. They said to him, "The prayer
leader had bled but he did not perform ablution. Do you pray behind
him?" Ibn Hanbal said, "Surely, I pay behind imam Malik and
imam Said ibn Al - Musiab." Imam Al - Shafai prayed the dawn prayer
near a graveyard of Abi Hanifa and did not stand in devotion, as a
matter of politeness. When
the caliph Al - Mansour performed pilgrimage, he said to imam Malik,
"I have decided to have your books copied and distributed in all
Muslim countries, so all Muslims will follow your instructions.
"Imam Malik said, "Oh, Leader of the believers do not do that.
People have already got their narrations from preceding theologians and
each nation has got its own way of belief as they chose" It means
imam Malik refused to impose his book of jurisprudence: Al - Muatta, as
a source of religious sciences for all Muslims. This very incident is
related to Haroun Al - Rashid who consulted with Malik about imposing
Malik's book on all Muslims during the pilgrimage season, but
he asked him not to do that. He
said, "The companions of the prophet (Pbuh) have differed at such -
issues. They have spread in different countries. So every tradition has
taken its shape amid people." Lack
of Good Manners Some
of the reasons for lack of good morals in dealing with the theologians
and religious scholars (ulema), are that some
young men think
they have the right to produce
verdicts for religious
matters, since they have learnt about the prophetic tradition (AL
- Sunnah Al - Nabawia)
what others do not know. Since such things have become clear to them
they should stick to what they have learnt and discard what the sects'
theologians say. Such
a belief made them wage wars against the Muslims on pretext of enjoining
the good and forbidding the evil since the Almighty Allah curses those
who do not enjoin the good and forbid the evil. Yet
in doing so, they in fact not only discard the theologian opinions or
prefer the prophetic tradition, but also they prefer their immature and
wrong perception to the prophetic tradition. They consider their
understanding as if
it were Allah's ruling, while the prophet (Pbuh) has prohibited such an
act in a narration to: Buraidah. The
theologian ibn Timmia was asked about those who follow some theologians in matters of religious inference if they should be
denounced - in private - or publicly. He said, «In matters of religions
diligence (ijtihad), if some one follows a religious authority,
he should not be denounced in private or publicly. If he chooses one of
two rulings he should not be denounced if there are two rulings in that
matter. If he finds one of the two rulings is better he can a act
accordingly otherwise he can follow a theologian to show him which of
the two is prefered». Ibn
Timmia also said , "If a person finds some theologian or religious
scholar is better than some one else he can follow the one he considers
better. The Muslims had disputed about such matters as: to utter call to
prayer twice or not, to pray the dawn prayer early in darkness or at day
break, to stand in devtion in dawn prayer or not to, to utter the Name
of Allah loudly or silently… etc. Such
issues raised dispute and each of the righteous preceding theologians
had his ruling and each of them accepted the other's ijtihad.
Whoever was at right got a doubled reward and whoever was at wrong got
one reward, his mistake is forgiven. Whoever chose
Al - Shafai did not denounce the one who chose Malik, and whoever
chose Ahmad (ibn Hanbal) did not denounce the one who chose Al -
Shafiah.» (Al - Fattawa volume 20 / page 207, 292) No
Denouncement in Matters of Dispute Those
young men try to forget a sound principle in ethics of dispute amid the
Muslim theologians. It confirms no denouncement in matters of dispute.
Any issue of dispute indicating some disagreement
should not be denounced, to the extent that even the ruler's reckoner
can not denounce issues of dispute. The
following is some of what has been said in this regard: 1
- Ibn Timmai was asked, "Has the Muslims' ruler the right to
prevent people from sharing animals' bodie's (usually scarified in
pilgrimage season), in conformity with his own sectarian belief?" He
answered, "He has no right to do this and the like matters which
can be decided
through effort or diligence (ijtihad) unless he has a Quranic context or
prophetic narration or theologians' unanimity related to such prevention, specially when
majority of theologians allow
such an act and people in the Muslim
countries do
it. The
ruler as well has no right to repel the rulings of others in such
matters. Neither a theologian nor a religion scholar can force people to
follow him in such situations.» He
also said, "Some of the theologians say that their unanimity is an
absolute proof and their dispute is a wide ranging for mercy. The caliph
Umar ibn Abdul Aziz used to say: 'It pleases me that the prophet's
companions were at dispute, because if they agreed unanimously and one
of them disagreed, that one would go astray. But if they disagreed then
people would follow this man's or that man's ruling
hence there was a wide range for the affairs.' More than one theologians
say that the religion scholar has no right to impose his belief on
people." (AL - Fattawa 30 / 79 - 80).
2
- The theologian imam Al - Nawawi explains the prophetic narration which
says: 'Whoever sees mischief should change it with his hand…' Al
- Nawawi says, "Whoever enjoins the good and forbids the evil
should know what to enjoin and what to forbid. These
commands and prohibitions differ according to different affairs. If it
is one of the manifest rituals or the familiar lawful and unlawful such
as fasting, praying, gambling, drinking… all the Muslims are quite
aware of that. If it is related to precise matters that need effort of
diligence (Ijtihad) the common people have no role to interfere or
denounce, it is the theologians' duties. The denouncement
is violation of issues that are considered of
unanimity. Matters of dispute
need not be denounced because the affair belongs to one of two sects
and one is at right, but we do not know which of the two is; hence there
is no sin. This is what most of the religion scholars believe in.» He
also said, "Dispute existed among the companions and their
successors (Allah may bless them all) at sub - issues
and no reckoner denounced the other. They also said: Neither a
theologian nor a Qadhi (jurist) has the right to denounce the one who
disagrees with him, if he does not contradict a Quranic context or an
unanimity or a reasonable proof.» (Sharih Muslim, Al - Nawawi, P
2/13/23). 3
- The theologian ibn Rajab Al - Hanbali said in his book: Jama Al -
Uloom was Al - Hikam, "What should be denounced is the issue of
unanimity (if it is violated). The issue of dispute should not be
denounced whether it is performed by a jurisprudent (Mujtahid) or a
follower of a Muftahid." He
made exception of a jurist in the Sultania rulings and the poor dispute. 4
- The theologian ibn Qudamah siad, "One should not denounce actions
of another who acts according to his own belief. There
is no denouncement regarding matters that result form efforts of
diligence." (Al - Adab Al - Sharia, Ibn Muflih 1 / 186). 5
- The renowned Muslim theologian: Al - Ghazali said, "That which
should be reckoned is every mischief in current manifest, the reckoner
should not
spy into (private deeds), since the mischief is not subject of
inference." He
said also, "The fourth
condition to forbid the evil or the misconduct is that it should not
need efforts of diligence. Any
action that needs efforts of diligence entails no reckoning, hence the
Hanbli has no right to reckon Al - Shafai for eating a lizard or a
hyena. Al - Shafai has no right to reckon Al - Hanbali for drinking wine
or inheriting relatives or residing in a neighbouring house.. etc."
(Ihia U loom Al - Din, Al - Gazali, 2 /23). Finally
the ethics of dispute between Muslims and Muslims should not be less
than ethics of dispute between Muslims and non- Muslims, since the
Almighty Allah commands us in many Quranic verses to act according to
His guidelines: "Say,
'You will not be questioned about what we have perpetrated nor shall we
be questioned about what you have done.' Say, 'Our Lord will gather us
in together; then things will be opened up in all Truth for us, He is
the Opener, The Aware." (Saba: 25 - 26). We
hope all of us will have such good morals and surely Allah is Dominant
in His affair though most people do not realize it. Al - Arabi Monthly Magazine No: 472 |
In
the Name of Allah The Compassionate the Merciful
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