[I] Preserving Security – A Comprehensive Statement of Shaikhul Islaam In This Affair

Shaikh Muhammad Baazmool (may Allaah preserve him) said:

I (hereby) conclude with a comprehensive statement of (Shaikhul Islaam) Ibn Taymiyyah (rahimahullaah), who said: In summary, Ahlus Sunnah strive in obedience to Allaah and His Messenger as much as they can, just as Allaah (The Most High) said: [فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ – So keep your duty to Allah and fear Him as much as you can (64:16)]. The Prophet (sallal-laahu-alayhi-wasallam) said: ”If I command you to you [to carry out a deed] , do as much as you are able’’. [NB: see footnote R1 for details related to the above ayah and hadeeth]

They (i.e. Ahlus Sunnah) know that Allaah sent Muhammad for the benefit of the slaves (i.e. mankind and Jinn) in this life and the next, and Allaah commands (them) with rectification and not corruption. Therefore, if a deed contains both benefit and corruption (i.e. the deed will lead to some benefit, but will also lead to corruption), then if the benefit (and rectification in that deed) outweighs the corruption, the benefit is given precedence. If the corruption outweighs the rectification and benefits, it is to be abandoned; for indeed Allaah (The Most High) sent His Messenger (sallal-laahu-alayhi-wasallam) to obtain the beneficial affairs and accomplish them, and to stop the corrupt affairs and lessen them.

Therefore, if a ruler among the rulers take over authority, such as Yazeed, Abdul Malik, Al-Mansoor and other than them, then one either says that it is obligatory to stop their rulership and fight (them) until someone else takes over authority – just like those who consider it permissible to use the sword (i.e. fight) -and this is a corrupt view. That is because the corruption that results from this is greater than its benefit.

It is very rare to find those who rebel against the ruler (bringing about any benefit); rather the evil that result from their actions is greater than the good that comes about from it. This was the case of those who rebelled against Yazeed at Madeenah; and the likes of Ibn Al-Ash’ath who rebelled against Abdul Malik in Iraq; Ibnul Muhallab who rebelled against his father at khurasaan; Abu Muslim who rebelled against the ruler at khurasaan, and the likes those who rebelled against Al-Mansoor at Madeenah and Basra. Most of these people either gained the upper hand (for some time during the rebellion) or were subdued, then their authority ceased and they (brought about) no (fruitful) outcome; for indeed Abdullaah Bin Ali and Abu Muslim killed many people and both of them were killed by Abu Jafar Al-Mansoor. As for the people Al-Hirra and Ibnul Ash-ath, Ibnul Muhallab and other than them, they and their followers were defeated; so they neither established a religious goal nor a worldly benefit, and Allaah does not command an affair which has no religious or a worldly benefit.

And even if those who carry out this action (of rebellion against the rulers) are among the pious slaves of Allaah and people destined for paradise, they are not more virtuous that Ali, Talhah, Az-Zubayr, Aa’isha and other than them (radiyallaahu-anhu anhum), for they were not praised for the fighting they engaged in, even though they were of a higher status and had the best intention compared to others. [NB: see article by Salafipublications; R2 in this article]

Likewise, there were people of religion and knowledge at Al-Hirra and among the companions of Ibn Ash-ath, and may Allaah have mercy upon all of them. However, the people of virtue among the Muslims (at the time) forbade others from rebellion and fighting during fitna, just as Abdullah Ibn Umar, Saeed Ibnul Musayyib, Ali Ibn Al-Hasan and other than them forbade the people from rebellion in the fitna of Ibn Ash-ath.

[Source: Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-Taw’iyah 28-30..abridged and slightly paraphrased]

To be continued…InShaaAllaah


R1: Few points from Jaami-ul Ulooom Wal-Hikam’ of Ibn Rajab regarding Ayah 16, Surah At-Taghaabun and the Hadeeth: ”If I command you to you [to carried out a deed] , do as much as you are able’’.  

*Allaah has not commanded the slaves (mankind and jinn) that which they do not have the ability to fulfil; rather Allaah did not command them with many other deeds due to the fact that they would have found it hard to fulfil. Likewise Allaah gave them concessions and bestowed His Mercy upon them in relation making affairs easy for them. As for prohibitions, Allaah has not excused anyone if violated merely due to desires. And what Allaah allows for them (the slaves) to consume in times of dire necessity (i.e. such as eating the flesh of swine) is to preserve their lives and not for the sake of enjoyment and following one’s desires…

This is a proof that the one who is unable to fulfil an obligation completely, but he is able to fulfil some of it, then indeed he has to fulfil what he is able. This subject matter returns back to some affairs:

a: At-Tahaarah (Purification): If a person is only able to fulfil some it, but unable to fulfil other aspects due to absence of water or, is he (or she) is afflicted with an ailment on some of his (her) limbs; he (or she) does what he (or she) is able (by washing the limbs that are healthy) and perform Tayammun to compensate for the remaining limbs, whether the affair was related to Wudhu or Ghusul.

b: Salaah: If a person is unable to stand up during prayer, he can sit down. If he is unable to sit down, he prays whilst lying down. In Saheeh Bukhaari Imran Bin Husayn said that the Prophet (sallal laahu alayhi wasallam ) said: “Pray standing up; if you cannot, then pray sitting down; and if you cannot, then pray (lying) on your side.” Bukhaari, 1066.  [Paraphrased]

There are other examples mentioned in this subject matter, so refer back to Jaami-ul Uloom Wal Hikam pages 185- 186. Daar Ibn Rajab. 1st edition). Also see Sharh Al-Arba’een by Shaikh Uthaymeen (rahimahullaah) page 138. Point number 6. Daar Ath-Thurayya.  First edition]

R2: A Must Read: Shaykh ul-Islaam Ibn Taymiyyah on Rebellion against the Rulers and a Discussion of the Khurooj Made by the Early Salaf



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The Quran and Sunnah Upon The Understanding of The Salaf

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