You can benefit people unless they become fanatic-Part 4/4

You can benefit people unless they become fanatic-Part 4/4The Advice

It took me many years after I left the Ideology of Wahhabism to understand why the leadership would lie, and it took discoveries after discoveries of books and statements they claimed it supported them and once I got to the source I found it to be otherwise. This is the result of fanaticism for it validates for one to lie in support of one's movement and it makes the person arrogant from accepting the truth; most people talk about the arrogance of feeling superior but tend to pay less attention of the arrogance of rejecting the truth, once its known clearly, as stated in the hadith, Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
الكبر بطر الحق وغمط الناس
It means "Arrogance is rejecting the truth and the belittlement of people" narrated by Muslim.

But make no mistake, for this is not a Wahhabi disease only, but even among the Sunnis, you'll stumble upon those who willfully spread wrong agendas to further their cause.

Once someone warned me about a person I didn't know. This brother was just conveying what he's told out of trust, but once I got the warning I felt sad for all these bad people out there. However, as it has become my habit, I searched for the book of this person I was warned against and started reading the areas in questions and I was very surprised at the evidence he was bringing. Next, I went to the books of other highly respected scholars of the past he was stating one buy one, and there were many, to investigate and found out he was being truthful. I then listened to a speech given by one of my favorite shaykhs cursing him and miss coating what he was saying to the point you will most likely judge him as a kaffir. Someone who's neutral would have figured out very easily, after being provided with evidence from both sides that the Shaykh I loved was deceiving and extremely manipulative. However, when you have so much trust in someone what is obvious isn't clear to you, and you might choose to turn a blind eye not to disturb your comfort zone, or for the sake of an organization, or for the fear that greater harm might result if you acted. However, I went back again to the books of the scholars I searched earlier just to confirm and listened to this shaykh's speech again and again and again just hoping to find a reason to excuse him, because his attack on this person, whom I never cared for, was also an attack on the majority of past scholars, and the majority of the audiences listening to him are touched by his speech, but they have no clue of the reality. After listening many times and trying to excuse him, I started praying to Allah for guidance and took over a month and then I realized that I was following my emotions and not being objective, and after that day I have not listened to a single lesson or speech this shaykh gives, I have lost trust in him completely. This was a major turning point, for I no longer have trust in Individuals simply based on affiliation to a group but rather based on the individual's characteristics, just as previous Muslims deed when they sought knowledge. And these are the type of discoveries that are heart-wrenching and causes you to lose sleep.

Times are tough and I am not suggesting to weigh people as Al-Bukhari or Malik did because the examples like the scholars of the past are very few nowadays. Therefore, do your best that your source of knowledge is trusted, and don't be a faultfinder, but do your best to excuse others and think positive. Having said that I will seek knowledge from someone who might have once stolen or was lored by a woman and repented because none of us is perfect. And, I will forgive the one who purposely was dishonest like the Shaykh I mentioned, but what I can NOT bring back is the trust that was lost, and therefore I would completely avoid him. The two types of personality I have the most difficulty with are arrogant and dishonest in relaying religious information. I have been told that I am very good at doing research and at smelling a rotten fish, but I am very slow at taking action because I fear misjudging people, but its when the judgment is very clear that I can never return to the one that was purposely dishonest, for my personal knowledge and guidance.

Honesty is comforting and soothing to the heart, so be honest with others and be honest with yourself. Know may Allah guide us and unite our Ummah that guidance is only from Allah. Guidance is the light that Allah casts in one's heart thereby realizes the truth from falsehood. Guidance is not because of who you follow, how much knowledge you have, how smart you are, or how much effort you're putting into worship.

The best of the creation is prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ and few of those who have seen him and believed in him later disbelieved in him, even after declaring to be Muslims.

And, If intelligence and knowledge were sufficient for guidance than Imam Al-Ash'ary would not have joined the Mu'tazila part of his life before returning to Ahlu-Sunnah. Moreover, throughout history, you'll find examples of those who memorized the recitation and Hadiths and were outstanding in the Arabic language and mastered so many sciences but went astray.

And, if the great effort in worship was the key than the Khawarij would have been guided but the prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ told his companion "one of you will belittle his worship compare to their worship," and the Khawarij were deviant.

Henceforth, the key is to return to Allah, beg Him for guidance, and pray Allah to show you the truth as the truth and enable you to follow and to show you that which is a falsehood as falsehood and enable you to stay away from it.

Beg for Allah's guidance and listen to your heart and don't be constrained by affiliation, leadership, society, race, organization, movements, money or anything else when it comes to follow the truth and be honest. The ultimate goal is to obey Allah and His messenger beyond anything else, so let this be your compass and don't stray away from it. Also, leave out being egotistic, and concern yourself with your shortcomings.

And, learn to be a good listener and put your emotions aside and remember the old saying If it looks like a duck, swims like a duck, and quacks like a duck, then it probably is a duck.

Also, when you seek knowledge, realize that knowledge is vast so at any point in your lifetime don't hesitate to be corrected or advised and don't be arrogant from accepting the truth, for life is a struggle and we are not infallible, and the wise one will keep on correcting and making himself better until he/she departs from this Dunya.

Also remember, that religion is easy as said by Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ and Allah is merciful and he stated in the Quran:
وجاهدوا في الله حق جهاده هو اجتباكم وما جعل عليكم في الدين من حرج ملة أبيكم إبراهيم هو سماكم المسلمين من قبل وفي هذا ليكون الرسول شهيدا عليكم وتكونوا شهداء على الناس

Which means:
Struggle for (the sake of) Allah, a struggle that is owed to Him. He has chosen you and did not impose any hardship on you in the religion, the faith of your father Ibrāhīm. He (Allah) named you as Muslims earlier and also in this (Qur’ān), so that the Messenger becomes a witness to you, and you become witnesses to (other) people. (Al-Haj/78)
And Allah said:
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ
This means: Allah doesn't burden oneself more than it can bear. (Al-Baqarah/286)

When you seek knowledge don't only focus in one area but be skillful in all major areas and that includes beliefs (Tawhid), acts of worship and rules (fiqh) and manners (Suluk-Tasawuf).

Abu Bakr Alwaraaq said
من اكتفى بالكلام دون الزهد تزندق ، ومن اكتفى بالزهد دون الكلام والفقه ابتدع ، ومن اكتفى بالفقه دون الزهد والورع تفسق ، ومن تفنن في هذه الأمور كلها تخلص

Which means: "The one who's satisfied with Kalam (Theology) without (seeking) zuhd (asceticism) becomes a zindiq (heretic-disbeliever), And he who's satisfied with Zuhd (asceticism) without theology and fiqh becomes an innovator, and he who's satisfied with fiqh without zuhd (asceticism) and theology becomes a major sinner (fasiq) and he who become skillful in all these matters is safe"

Start with the knowledge you need the most and that is Tawhid (beliefs) fiqh and manners (i.e tasawuf/suluk).

Tawhid teaches you the essentials of beliefs so your worship is accepted, Fiqh teaches you how to do your worship properly so it's valid and Suluk teaches you true sincerity and humbleness and protects you from diseases such as arrogance, insincerity, and many of the symptoms that lead to fanaticism.

And, for those of you who are active in Da'wa realize that when you have sincerity, good character, and your heart is clean your advice will penetrate the hearts of others. A shaykh was once telling his audience to have good manners, and don't be caught sinning because this is counterproductive of our da'wah. These type of statements hurts my ears because you should have good manners for the sake of Allah regardless if you are involved in da'wah or not, and don't forget that the border between sincerity and insincerity is a very thin line. And when someone is genuine his impact is greater and lasting than the one who pretends. Therefore, concern yourself with your own flaws, rather than looking into the defects of others, so that you can purify yourself.

Allah's messenger said ﷺ: “...Be obedient in the Ma^ruf (the well known good) upon one another and forbid one another to do evil, but if you see overwhelming stinginess being adhered to, desires being followed, this world being preferred (to the Hereafter), every person with an opinion feeling proud of it, and you realize that you have no power to deal with it, then be keen to yourself (i.e. better yourself, purify your heart...etc) and leave the common folks (to their own devices). Fore, After you will come days of patience during which patients will be like grasping a burning ember(i.e. coal), and one who does good deeds will have a reward like that of fifty men doing the same deed.”Narrated by Ibn Majah
in another narration, Allah's Messenger (ﷺ) was asked by the companions "Oh messenger of Allah the reward of fifty from us or from them," Allah's Messenger (ﷺ) said "No, the reward of fifty from you" Narrated by At-Tirmidhi

Advising other is great, but don't be among those who are worried for others, but neglect themselves, and know that there is no path better than the path drown by the messenger of Allah ﷺ. Hence, from the start of your day until you sleep learn how to spend your day following the Sunnah of Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ. For that, you need a schedule based on the Sunnah of Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ. Something you can bear and increase step by step. The scholars also say you also need a guide (Murshid), but such shaykhs are becoming rare, and if you can't find a Murshid then let the messenger of Allah be your guide, as you are also learning, and you do so by clinging on making salah and salam upon the messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ, day and night, so increase your salawaat upon him صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ may Allah strengthen us, and make us firm in doing so.

And I would strongly advise you to learn to recite the Quran if you haven't, and have a daily recitation schedule. The attachment to the Quran used to be a notable character of previous Muslims. And, The habits of the masters are the masters (best) of habits.

And remember as stated in these series (and in part 2/4 in particular), that feeling hate for a Muslim because he's not part of your Movement, organization, or not following your leader are among the symptoms of fanaticism.

When you meet a Muslims and you want to talk about da'wah, start with the Quran and the hadith, the common ground the unites us, and next you may go to the saying and the books of the well knows scholars where there is little dispute about them if any, and not by your favorite shaykh whom you follow or the organization you belong to. Focus on what Allah obligated among the pillars of Islam, focus on the things we are going to be asked in the hereafter, and know that we have been ordered to be united as Muslims.

I remind you again to always return to Allah for guidance, tirelessly, in order to show you that which is good as good and to enable you to follow and that which is evil as evil and to enable you to stay away from. And, before you make a decision for your dunya or akhira always return to Allah and make istikhara. Don't engage in something because you wanted to succeed rather because Allah's pleased with. And be pleased with what Allah granted you and think good of Him subhanahu wa ta'ala. Before you decide anything, take time to prays two raka'a and ask for guidance and repeat the supplicate from time to time and you may due Istikhara for one, three, or seven days and the du'a is good to do anytime

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

which means:
“O Allah, verily I seek the better [of either choice] from You, by Your knowledge, and I seek ability from You, by Your power, and I ask You from Your immense bounty. For indeed You have power, and I am powerless, and you have the knowledge and I know not; and, you are the Knower of the unseen. O Allah, if You know that this matter is good for me with regard to my religion, my livelihood and the end of my affair then enable me, facilitate it for me, and grant me the blessing in it. And if You know that this matter is not good for me with regard to my religion, my livelihood and the end of my affair then turn it away from me and me from it; and decree for me better than it, wherever it may be, and make me content with it.”

So often people follow their emotions and forget that somethings may look good and convincing but may not be their best choice, and something may look bad but could be good for them, and the one that knows is Allah. Always, and pray to Him, and be humble and honest and don't be distracted from your compass of obeying Allah and His messenger.

Be wise and balanced and don't be hyped into something because once you go to your grave you will be alone, and all those who hyped you will be concerned with themselves on the day of judgment. And if you are not sure of something, feel bothered or have noticed some strange behavior, then be careful and don't get tangled in something you might regret in the future. Relay on Allah, return to Him and pray for guidance.

We are not perfect but little by little, and day by day we all need to improve ourselves. And in these troubled times look no further for the cure then the way of Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ and the way that was exemplified by his companion, and if you think you have new a short-cut that can validate your laziness, then know that your nafs (yourself) and the shaytan are fooling you, so wake up from your dream and get to work and don't forget the purpose of our creation which is to know and worship Allah.

May Allah guide us, and grant us the joy in this life, in our graves, and make us stand with those who are joyful on the day of judgment, and admit us into paradise without prior punishment, Ameen, And Allah knows best.

You can benefit people unless they become fanatic-Part 3/4

You can benefit people unless they become fanatic-Part 3/4

The advice of Imam Al-Ghazali

Imam Al-Ghazali was a great scholar who lived in the fifth century, and numerous scholars praised him for his knowledge and intelligence. Below is a translation of what he said in Ihya` 'Ulumu-Din. The exact Arabic text is available at the bottom for those who want to read in Arabic. Whatever is written in '[ ]' is a translation and wherever you see '() ' is an emphasis or a clarification. I will have little input and where I do I will close the bracket ']' and start it by writing 'Note'. My notes are minimum in-order to avoid prolonging this part. However, in the last part 4/4 coming up next, I will give some advice relating to the cure of fanaticism.

Book: Ihya` 'Ulumu-Din-The Book of Knowledge- End of Section 3)
Imam Al-Ghazali said:

[As to theology ('Ilmul-Kalam), it is solely designed to safeguard the articles of faith which are conveyed by Ahlusunnah among the righteous Salaf. Anything beyond this would be an attempt to reveal the truth of things in other than its proper way. The aim is to preserve the Sunnah (i.e the way of Allah's messenger) through a concise and summarized creed. This is equivalent to the contents of the book on the article of faith we have stated in this book. The moderate degree would equal about a hundred pages represented in the contents of our work, al-iqtisad fil-`I'tiqaad, and it is indispensable, in debating innovators and answering their innovation with what will remove and destroy their influence from the heart of laymen. This will benefit laymen only before their fanaticism becomes extream. But, once the innovator had learned to debate, even if it's little, then talking to him is of little benefit. Because even if you silence him in arguments, he would not relinquish his idea but would protest his inability to argue, asserting that others (knowledgeable once) can (refute and) answer you, but he himself is incapable of it because you are confusing him by the strength of your debating (skills).

Furthermore, when the laymen have been diverted from the truth through some kind of an argument, it is quite possible to bring them back through similar arguments, if their fanaticism for what they desire isn't strong. But, if Fanaticism becomes rooted in their hearts their redemption becomes hopeless because fanaticism fastens believes deeply in oneself. And, This is one of the damages of bad scholars, for they exaggerate in their fanaticism for the truth, and they look to those who oppose them in belittlement and disdain. This encourages their opponents to respond and to seek victory through false pretense. As a result, their interest in holding fast to their position is thereby strengthened.]

Note: This is a very powerful statement from Imam Alghazali, that is when those opposing you resort to fabricating things about you, it will further strengthen you to hold to your position, regardless if its' right or wrong, and your affiliation to a movement (or a particular shaykh) will strengthen. However, in areas where you need to be corrected, it will be difficult to accept and here it's very important to have sufficient knowledge of suluk (tassawuf) for it emphasizes accepting the truth regardless of who's saying it, and teaches you to be wise and more adherent to the truth rather than to your affiliation. It's like what Imam Ar-Rifa' said in Alburhan Al-Mu`ayad:
لا تقطعوا الوصلة مع العلماء جالسوهم خذوا عنهم لا تقولوا فلان غير عامل خذوا من علمه واعملوا به ودعوه وعمله إلى الله الأولياء رضي الله عنهم يأخذون الحكمة لا يبالون من أي لسان ظهرت وعلى أي حجر كتبت وبواسطة أي إنسان وصلت
"Do Not sever your ties with the scholars, sit (in their session) with them, take (and learn) from them, don't say so and so doesn't apply (what his teaching), take his knowledge and apply it (for yourself), and leave him and his deed to Allah. The Awliya`, may Allah be pleased with them, take the wisdom regardless of which tongue it came out from, or which rock it was written upon, and from the means of which person it reached them"

Our beloved prophet Muhammad صلى الله عليه وسلم said:
"الْكَلِمَةُ الْحِكْمَةُ ضَالَّةُ المُؤْمِنِ فَحَيْثُ وَجَدَهَا فَهُوَ أَحَقُّ بِهَا"
Which means:
"The wise statement is the lost property of the believer, so wherever he finds it, then he is more worthy of it." narrated by At-Tirmidhi/ chapter of knowledge #2687

Sadly, when a person reaches fanaticism he's blinded from understanding such meanings.

Al-Ghazali said
[If, instead, these fanatics would approach their opponents privately in a spirit of kindness, sympathy, and advice without being extreme and without having contempt they might have succeeded in their effort. But, whereas prestige requires a following and nothing attracts a following more than fanaticism, damning, cursing of the opponents, they have adopted fanaticism as their rule of conduct and their method of approach. And, they call this 'defending the religion' and 'protecting the Muslims', while in fact, it results in nothing but the destruction of the people and it firmly establishes the (bad) innovation in their minds.

As for these controversies that have sprung up in these recent times and on which they have written masterpieces of publications, compositions, and argumentations the like of which have neither been seen nor heard by the Salaf Beware, of coming near them. Avoid them as you avoid deadly poison for they are like a destructive illness. It was these controversies that have driven all scholars after rivalry and boasting which will be discussed later together with their hazards and evils.]

Note: Al-Ghazali is warning and speaking of scholars who have fallen victims to this predicament, and today we have people who are not worthy of being labeled students of knowledge debating and arguing while they don't have one-tenth of the knowledge of those Al-Ghazali is criticizing.

Al-Ghazali Said: [You may hear it said: “Men are the enemies of things they do not know.” Do not think so, rather, accept this advice. For you have stumbled upon one who's an expert]

Note: he's telling you don't make excuses and accept his advice because, you're reading it from the one who Mastered it, for Al-Ghazali was a scholar who mastered the art refutation wrote books, and people came from far distances to learn from him.

Al-Ghazali continues talking about himself and writes

[from one who has wasted his life (i.e. in controversies) and surpassed the ancients in composition, research, argumentation, and exposition until Allah inspired him with righteousness and made it known to him the flaws therein. Consequently, distanced himself from controversies and turned his attention to himself. Do not be deceived by the words of those who say giving the fatwa (legal opinions) is the pillar of the law (Shari'ah), and principles are not known except through the science of argumentation. The principles within a school of thought (madhhab) are stated in (the books the particular) madhhab (school of thought) and that which is extra is nothing but wranglings which neither the ancients nor the Companions, who were better versed in the principles of Fatwa (legal opinions) than any other group, had known. These wranglings are not only useless for the science of religion but are also harmful and corrupting to one’s taste and judgment in jurisprudence. Thus, in most cases, it is usually not possible to have a decision, backed by the opinion of a judge whose good taste in legal matters is established on rules of debating. He who's inclined to argumentation will submit to the rules of debater rather than follow legal taste. Only those who seek reputation and prestige use as an excuse that they are striving after the principles of religion by pursuing controversy in which they spend their life without making the (proper) effort towards the science of religion.

Be safe of the devils of the Jinn, and beware of human devils who have relieved the devil amongst the Jinn of tempting and misleading people (i.e. because of human misleading other humans )

What is pleasing (way of thinking) among the wise is to assume that in the universe you are alone and there is no one, but Allah, and before you, there's death, resurrection, judgment, paradise, and hell. Consider then what concerns you most and ignore the rest. A certain Sheikh saw in a dream one of the scholars and said to him, “What has happened to those sciences in which you used to argue and debate?” The scholar stretched the palm of his hand open, blew over it, and said: “It has all vanished like scattered dust I have not benefited except from two prostrations which I have performed in the middle of the night.” And, in a hadith, the Prophet said, “People who have once been guided do not astray except if they become afflicted with disputation.” He then read from the Qur’an

ما ضربوه لك إلا جدلا بل هم قوم خصمون

(which means) "They did not present the comparison except for (mere) argument. But, (in fact), they are a people prone to dispute"(Az-Zukhruf/58)

According to a hadith that explains the saying of Allah's the Exalted

فأما الذين في قلوبهم زيغ

(which means) "those who have perversity in their hearts " (Al-'Imran/7)

(Allah's Messenger صلى الله عليه وسلم said) "These are people of argumentation of whom Allah warned by saying, “Beware of them!” "

One of the Salaf declared that at the end of time there will be a people whom the gate of working (for the hereafter) will close for them and the gates dispute will open. Another tradition says, “You are in the midst of a time wherein you are blessed with work (for the hereafter) but a people will appear who will be prone to disputation,” while in the well-known tradition we read that “Allah abhors most those who are given to bitter enmity.” Another tradition declares that “no people are ever given Mantiq (a tongue for logical and debate) but that they will be deprived of working (putting the effort to work for the hereafter)" and Allah knows best]

To be continued...

Imam Al-Ghazali's saying in Arabic

وأما الكلام فمقصوده حماية المعتقدات التي نقلها أهل السنة من السلف الصالح لا غير وما وراء ذلك طلب لكشف حقائق الأمور من غير طريقتها ومقصود حفظ السنة تحصيل رتبة الاقتصار منه بمعتقد مختصر وهو القدر الذي أوردناه في كتاب قواعد العقائد من جملة هذا الكتاب والاقتصاد فيه ما يبلغ قدر مائة ورقة وهو الذي أوردناه في كتاب الاقتصاد في الاعتقاد ويحتاج إليه لمناظرة مبتدع ومعارضة بدعته بما يفسدها وينزعها عن قلب العامي وذلك لا ينفع إلا مع العوام قبل اشتداد تعصبهم وأما المبتدع بعد أن يعلم من الجدل ولو شيئا يسيرا فقلما ينفع معه الكلام فإنك إن أفحمته لم يترك مذهبه وأحال بالقصور على نفسه وقدر أن عند غيره جوابا ما وهو عاجز عنه وإنما أنت ملبس عليه بقوة المجادلة

وأما العامي إذا صرف عن الحق بنوع جدل يمكن أن يرد إليه بمثله قبل أن يشتد التعصب للأهواء فإذا اشتد تعصبهم وقع اليأس منهم إذ التعصب سبب يرسخ العقائد في النفوس وهو من آفات علماء السوء فإنهم يبالغون في التعصب للحق وينظرون إلى المخالفين بعين الازدراء والاستحقار فتنبعث منهم الدعوى بالمكافأة والمقابلة والمعاملة وتتوفر بواعثهم على طلب نصرة الباطل ويقوى غرضهم في التمسك بما نسبوا إليه ولو جاءوا من جانب اللطف والرحمة والنصح في الخلوة لا في معرض التعصب والتحقير لا نجحوا فيه ولكن لما كان الجاه لا يقوم إلا بالاستتباع ولا يستميل الأتباع مثل التعصب واللعن والشتم للخصوم اتخذوا التعصب عادتهم وآلتهم وسموه ذبا عن الدين ونضالا عن المسلمين وفيه على التحقيق هلاك الخلق ورسوخ البدعة في النفوس

وأما الخلافيات التي أحدثت في هذه الأعصار المتأخرة وأبدع فيها من التحريرات والتصنيفات والمجادلات ما لم يعهد مثلها في السلف فإياك وأن تحوم حولها واجتنبها اجتناب السم القاتل فإنها الداء العضال وهو الذي رد الفقهاء كلهم إلى طلب المنافسة والمباهاة على ما سيأتيك تفصيل غوائلها وآفاتها وهذا الكلام ربما يسمع من قائله فيقال الناس أعداء ما جهلوا فلا تظن ذلك فعلى الخبير سقطت فاقبل هذه النصيحة ممن ضيع العمر فيه زمانا وزاد فيه على الأولين تصنيفا وتحقيقا وجدلا وبيانا ثم ألهمه الله رشده وأطلعه على عيبه فهجره واشتغل بنفسه فلا يغرنك قول من يقول الفتوى عماد الشرع ولا يعرف علله إلا بعلم الخلاف فإن علل المذهب مذكورة في المذهب والزيادة عليها مجادلات لم يعرفها الأولون ولا الصحابة وكانوا أعلم بعلل الفتاوى من غيرهم بل هي مع أنها غير مفيدة في علم المذهب ضارة مفسدة لذوق الفقه فإن الذي يشهد له حدس المفتي إذا صح ذوقه في الفقه لا يمكن تمشيته على شروط الجدل في أكثر الأمر فمن ألف طبعه رسوم الجدل أذعن ذهنه لمقتضيات الجدل وجبن عن الإذعان لذوق الفقه وإنما يشتغل به من يشتغل لطلب الصيت والجاه ويتعلل بأنه يطلب علل المذهب وقد ينقضي عليه العمر ولا تنصرف همته إلى علم المذهب

فكن من شياطين الجن في أمان واحترز من شياطين الإنس فإنهم أراحوا شياطين الجن من التعب في الإغواء والإضلال وبالجملة فالمرضى عند العقلاء أن تقدر نفسك في العالم وحدك مع الله وبين يديك الموت والعرض والحساب والجنة والنار وتأمل فيما يعنيك مما بين يديك ودع عنك ما سواه والسلام وقد رأى بعض الشيوخ بعض العلماء في المنام فقال له ما خبر تلك العلوم التي كنت تجادل فيها وتناظر عليها فبسط يده ونفخ فيها وقال طاحت كلها هباء منثورا وما انتفعت إلا بركعتين خلصتا لي في جوف الليل وفي الحديث: (( ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل))[113] . ثم قرأ: ]ما ضربوه لك إلا جدلا بل هم قوم خصمون[ (الزخرف: 58) وفي الحديث في معنى قوله تعالى: ] فأما الذين في قلوبهم زيغ [ الآية (آل عمران: 7) (( هم أهل الجدل الذين عناهم الله بقوله تعالى ((فاحذرهم))[114]. وقال بعض السلف: يكون في آخر الزمان قوم يغلق عليهم باب العمل ويفتح لهم باب الجدل. وفي بعض الأخبار: (( إنكم في زمان ألهمتم فيه العمل وسيأتي قوم يلهمون الجدل))[115]. وفي الخبر المشهور: (( أبغض الخلق إلى الله تعالى الألد الخصم))[116]. وفي الخبر: ((ما أتى قوم المنطق إلا منعوا العمل))[117] والله أعلم.

You can benefit people unless they become fanatic-Part 2/4

You can benefit people unless they become fanatic-Part 2/4

Fanaticism exists in all types of groups such as the followers of Albany vs Bimbaz vs al-Jaamiya and others in the Wahhabi circles. But today, let me turn to the majority Sunni community and address this problem for it exists within groups that call themselves Sufis, Political Islamic movements...etc. When you are infected with this disease you live in a world of your perception, and it's not a world of "we Muslims" rather a state of mind of "us vs them" and it gets worse if you have embodied the famous saying of George Bush junior "you're either with us, or against us" and at this point you are living in a world of illusion proclaiming to be part of a large Ahlusunnah while you can't see a true Sunnis except for the ones in your own group. And, when a person is infected with fanaticism he doesn't realize it, because in his mind he has a perfect explanation for his stands, Allah the Exalted said:

شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ 

Which means: (He (Allah) has ordained for you the same religion (Islam) which He ordained for Nuh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ (Noah), and that which We have inspired in you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ), and that which We ordained for Ibrahim صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ (Abraham), Musa صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ (Moses) and 'Iesa صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion) Ash-Shura/13

Before we examine what Al-Ghazali said, let us talk about how following one's desire (hawaa) can trick a person making him think he's defending the religion while he's egotistic. And, to do that let us go back four centuries to the writing of Shaykh Imam Jamaluddin Muhammad bin 'Abdullah Al-'Aydarus Baa'alawiy the Hadrami, the Yamani born in 970 Hijri. He became a well-respected scholar in India and died there in 1031 Hijri. He authored the book Eydaah Asrar Al Muqarabiyn (Explaining the Secrets Knowledge of The Highly Ranked) أسرار علوم المقربين
And here let me point out that extremism ( غُلُوّ ) or fanaticism (التَّعَصُّبِ), are a very powerful psychological state where the person in this predicament isn't aware of his action, and waking up from his state may take years, if ever. But the key to success is knowledge first and being honest with oneself next. I will add Al-Ghazali writing on the next peace to further explain and on part four I will attempt to discuss the cure.

Shaykh Imam Jamaluddin said: [ Extremism is also counted under the category of desire, and it's a filthy category related to religious beliefs, for it desecrates and isolates one. Those that are most extream in religion are infected with a type of foolishness in their religious acts. Thus, their main religious character becomes argumentativeness, animosity, and their path is fanaticism and hatefulness for he who opposes them. ]

Know may Allah guide you that the ill desire tricks the person in many ways, and sometimes it renders the person behaving like an insane person while he's oblivious to his actions. This happens when a person goes extreme (ghulow). Extremism falls under the categories of desire. Desire (hawaa) here means to move away from the truth. When extremism gets hold of a person he starts to behave awkwardly and he becomes argumentative, close-minded and increasingly hateful and resentful for those who do NOT conform to his group. His religiousness becomes faultfinding, shaming and belittling others who are not part of his circle.
And when your character becomes argumentative this will suck the trait of spirituality out of you, hence you're not striving to read the Quran, pray at night, or make dhikr daily with a clean heart and with joy rather your mind is mostly busy thinking how to win an argument. It's so rooted in one's heart even in the prayer he/she mostly thinks about winning an argument. It's like what Imam Al-Awza'y (who died in 157 Hijri) said:
"إذا أراد الله بقوم شراً فتح عليهم الجدل ومنعهم العمل"
Which means: "If Allah willed for people to go stray he will open for them the gates of argument and prevent them from observance ('Amal)"/related by Ibn 'Asakir in Tarikh Dimashq (History of Damascus)
or the saying of Ma'ruf Al-Karkhy (who died in 200 Hijri)
إذا أراد بعبد خيرا فتح عليه باب العمل و أغلق عليه باب الجدل و إذا أراد بعبد شرا أغلق عليه باب العمل و فتح عليه باب الجدل
Which Means: If Allah willed the good for His servant He will open the gates of observance and close the gates of dispute and if He willed evil for a servant he will open the gates of dispute and close the gate of observance." (related by Hafidh Abu Na'im in Hilyat al Awliyaa

And Allah's messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said:
" مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ إِلَّا أُوتُوا الْجَدَلَ "
This means: "People never became misguided after being guided unless they became argumentative" related by Ahmad in his Musnad.

This among many other narrations and saying of scholars points to the dangers of this attitude. And as such those severely infected with this illness will read this writing of mine while struggling in their mind of how to refute these points because fanaticism and argumentative behavior sicken the heart to the extent even pure advice will agitate such person thinking what's behind it.

As Imam Jamalu-Din says: [Their religiousness becomes faultfinding, degradation and showing contempt to others and this is a very filthy path that ruins the servent's religiousness. You should be extremely careful of such a thing.]

In the world of fanaticism, you are convinced that your group is the best and even though you have very little acts of good deeds you still think you are better than those who are not in your group. There are millions upon millions of Muslims worldwide, but the one who's swimming in fanaticism feels as if Allah's blessing doesn't descend accept on his circle. When you mingle with the different groups that are fanatic you will notice this behavior, and amongst those who claim to be Sufi you'll find many who claim some sort of a shortcut that makes them above others, and this is the complete opposite of true Sufism that emphasizes humbleness. And if you want to excel in anything just look to those who mastered it and copy what they have done and those who became great examples of good Muslim in our history have strived to copy they way, acts and teaching of Allah's messenger prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ so be humble and work on yourself in perfecting your obligatory prayer, Sunnah, reading Quran and by making the habits of the Masters part of your habit and this is how high ranks are achieved and not by belittling others or thinking great of yourself and living in a world of fantasy while truly being cutoff from exemplifying they way of Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ in your daily life. Life is short work every day to better yourself, and wake up and don't let death surprise you while you are still drowning in the world of your imagination.

As Imam Jamalu-Din says [These extremest overly praise their Imams (shaykhs), and end up destroying themselves in their love for their shaykhs; thereby, practicing what they are prohibited from doing.]

This happens among all groups from Sufis, those focused on Fiqh, theologians ('Ilmul kalam/Tawhid) or Politically motivated Islamic movements. This extremism blinds you leading you to think ill about other Muslims. This makes the person unwilling to be objective or willing to listen.

In the circle of those focused in Fiqh you hear thinks like at this time there is no faqih (scholar) equal to ours, or who dares to say anyone is more knowledgeable than our Shaykh to the point of animosity. Among those politically motivated you hear them say "today there is no one who knows what is best for Muslims except so and so. And, In the circle of the Sufi claimers, you hear thinks like no wali is equal to our shaykh today he's the ghawth and qutub of this era, and These emphases embolden these groups to think they are the best and they become incapable of thinking of "we Muslims" rather it becomes "us against them." Are you going to be asked about the status of your shaykh on the day of judgment? So why not focus on that you are obligated to do foremost. You see people argue and get personnel in thinks Allah didn't obligate them with.

One may praise and love his shaykh but not to the point he wants every Muslim he befriends to have the same view of his shaykh and certainly not to the point he feels hateful against any Muslim who doesn't adhere or submit to his favorite shaykh. You measure people and love them for their piety and not for which group they belong to. once I had a religious teacher who traveled overseas and came back to Canada, and I heard he had kept distant and started going to other masjids from our gathering, so with my immature attitude, I felt resentful to the point I didn't even say salam when he was standing across the street and when he came to a family wedding I didn't bother to speak to him and I am sorry, for this is not the way a good Muslim behaves and this is the path of fanaticism. Do not make a judgment based on an assumption, and do not live in a world of assumption.

Shaykh Imam Jamaluddin Said:
[We are ordered to be balanced in our love for the Imams and religious people and to leave out extremism. 'Umar bin Al-Khattab may Allah be pleased with him said: "Do not let your love be a total infatuation and do not let your anger be destruction" and Allah's messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
Do not exaggerate my praises as the Christians have done with the son of Mary. Verily, I am only a salve, so refer to me as the slave of Allah and his messenger.
And, 'Ali may Allah be pleased with him said: Be on the middle path where the one behind can follow you and the extream can return to you]

As for the hadith Imam Jamaluddin stated its famous Hadith and we learn from it not to go extream in our lover of prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ to the point the Christians went calling 'Isa صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ the son of God. We also don't go extream in our love for the Awliya', Shaykhs, or leaders to the point we can't comprehend them sinning or making mistakes as if they are prophets, forgetting the saying of Imam Malik:

" كُلُّ أَحَدٍ يُؤْخَذُ مِنْ قَوْلِهِ وَيَرُدُّ إِلَّا صَاحِبَ هَذَا الْقَبْرِ "

Which means: "All you take from and reject except the one in this grave (referring to prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ)."

As for the saying of 'Umar the shaykh Imam Jamalludin stated its narrated by Al-Bukhari in Al-Adab Al-Mufrad and its as follows:
حَدَّثَنَا زَيْدُ بْنُ أَسْلَمَ ، عَنْ أَبِيهِ ، عَنْ عُمَرَ بْنِ الْخَطَّابِ , قَالَ : " لا يَكُنْ حُبُّكَ كَلَفًا ، وَلا بُغْضُكَ تَلَفًا " ، فَقُلْتُ : كَيْفَ ذَاكَ ؟ ، قَالَ : " إِذَا أَحْبَبْتَ , كَلِفْتَ كَلَفَ الصَّبِيِّ ، وَإِذَا أَبْغَضْتَ , أَحْبَبْتَ لِصَاحِبِكَ التَّلَفَ "

Which means: Zaid bin Aslam told us from his father from 'Umar bin Al-Khattab that he said:
"Do not let your love be a total infatuation. and do not let your anger be destruction.' I asked, 'How is that?' He replied, 'When you love, you are infatuated like a child. When you hate, you desire destruction for your companion."

You don't know what life will bring and you may dislike the one you loved and love the one you disliked. And, In the next writing, we'll go back further to the era of Alghazali and look to his advice and may Allah grant us wisdom and guidance. And Allah knows best

To be continued....

You can benefit people unless they become fanatic-Part 1/4

You can benefit people unless they become fanatic-Part 1/4

You can benefit people as long as fanaticism doesn't infect them, and in part of this advice, I will translate Al-Ghazali's work in English regarding what fanaticism does to one psychologically. But first, let me begin by telling you about my own journey and I hope it will benefit you and I hope you will gain wisdom from it. This will benefit those with a good understanding of religion, especially theology (Tawhid). Especially those who have fought the bottles refuted others and mingled alongside different circles in their journey.

When I was a kid probably the most beloved chant to me was "Yanabiy Salam 'Alayka" but due to different circumstances, I ended up learning from teachers that where Salafist as they are called today or Wahhabi as Sunni's scholars named them in refutations and past historical writings. I still remember the first day I was called to come for a session of knowledge to learn from my first Sunni (Ash'ary) shaykh. That person that encouraged me to come and learn later went more deeply into Wahhabism and left the teacher he guided me to learn from him. At the time I was 14yrs old turning 15. When I heard there was a shaykh who came to the Apartment building to teach, I was thrilled and grabbed two or three of the Wahhabi printed books I loved and ran upstairs to meet the teacher. He picked up one of the books and opened the introduction page and started reading praise to Muhammad bin Abdulwahab the originator of this movement, and quickly realized where I was coming from.

You see, I was not yet to the point of being a fanatic but surely I have thought Ibn Abdulwahhab was a great person who came to fight bad innovation and to call people to return to the path of Allah's messenger صلى الله عليه وسلم. I remember when I might have been 10 or 11 yrs old and a teacher told us that people in Makkah and Madina became disbelievers and started worshipping Idols and ibn Abdulwahhab fought to bring them back to Iman(Faith). I remember listening and wondering how did this happen, where there no scholars to tell them not to do so, how could this happen in Makkah and Madina, and I felt very sad, little did I know that the story isn't exactly as such. You see, people don't normally plan to be misguided, so be wise and merciful if you teach religion and speak to people the way they understand and not how you want them to understand.

Now, that my new teacher has noticed my background, he quietly put the book on the huge Old TV on the ground and started a regular conversation asking me where did I learn Arabic and what I was doing and continued teaching, normally, and encouraged me to come back. I started learning from him twice a week and I was attracted to his lessons due to his manners mostly, wearing the sunnah (thawb) and the fact he looked down when he spoke to women because in my understanding this is how a shaykh behaves. However, his teaching of the attributes of Allah and clearing Allah from being equal to the creation in detail started to conflict with my preconceived understanding. And, for the next probably six months I prayed after salah in Arabic "O Allah show me the good as good and enable me to follow, and show me the falsehood as falsehood and enable me to stay away from."
The teacher on his part did not say anything negative about Ibn Abdulwahhab or Ibn Taymiyah but simply focused on teaching the knowledge, and this might have helped to lessen the confusion I was already in, and if he was to begin by attacking there is a good chance I would have never returned to him.

Just to give you one example, I had a Wahhabi teacher who told us when I was 12 years old, wearing an amulet is an act of disbelief and told us the hadith "Whoever wears an amulet is a kaffir" and even told us that the some of the tribes of Qahtan that lived in Saudi and Yamen are Kaffir because they wear amulets and if we see anyone wearing such things we should pull and cut it off their neck. My Sunni teacher never wear any type of amulet which some call it "hirz, ta'wiz or qartas," but one day when he started his lesson I notice a black string on his neck that continued to a black square figure under his sunnah white clothing "thawb" and at that point, my brain could no longer focus on his lesson anymore, and this happened after months of learning from him. All my brain is thinking is about the hadith that was misexplained to me, and my heart was beating fast, I was lost in my taught wondering where have I lead myself to and couldn't wait to leave and go home. But If you looked at me you wouldn't be able to notice my troubled state of mind. When I got home I had the famous book for Al-Qaradawi called the Lawful and Prohibited in Islam and the copy I had back then in the early 90's in Arabic explained properly that the amulet that is kuffur are those of the non-believers that contained blasphemous saying and not those with the Quran...etc and my heart calmed down. This is not to praise Al-Qaradawi who was also a friend of Albany, in spite of their difference, but to point out the struggle a person may go through when he/she is misinformed. This also shows you how when you are misinformed it can trouble your mind and that calls for great wisdom and patience, for most people resort to their comfort zone and what they have believed and will fight against anything that's contrary and many would hear you but are not good at listening and being objective in examining evidence, and feeling and emotions play a major role.

The teacher was patient for a year and now I have learned my basic proper creed with some refutations of the wrong creeds and discovered something about tawassul something I have never heard before and learned that Ibn Taymiya was wrong in his judgment of Tawasul and that was the first time I heard he was wrong. Before that, I was told he was a great scholar whom if he lived long enough his teaching would have been the 5th school of taught -madhab, and that he was so knowledgeable that scholars were jealous of him and as a result, they put him in jail and had him wiped until he died in jail, and again I remember, back then, wondering why where they jealous of him, have they not learn to fear Allah especially being scholars. But now I was ready to listen to the alternative point of view, but always yearned to see evidence in the form of books of previous scholars. Praise Allah who made me learn Arabic because I can read on my own and validate what I have been told, just to make sure I am not being told something other than what really happened. Back then there was no internet to search for pdf copies of books, but my father had the Ihyaa` 'Ulum Addin, for Imam Al-Ghazali which I checked from time to time to compare if what I was learning was inline just to be sure, and from there onward It became a habit of always wanting to see the exact book that I am told so and so stated in such book. I may not have been to a point you can label me as a fanatic, but surely it's not like I was convinced or realized all my mistakes in one day. And the thing that kept me coming to that shaykh was mostly his manners.

Allah the Exalted said:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ
عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Which means:
Invite to the way of your Lord with wisdom and good preaching, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.

Moreover, a wise teacher knows when to debate, when to warn and when to simply be quiet and just teach. The ultimate goal isn't winning but fearing Allah and doing the right thing while being merciful.

To be continued.....