Ibn Taymiyyah's explanation of "the ghurabaa" hadeeth


Shaykh ul Islam Ibn Taymiyyah, rahimahullah says in Majmoo' il Fataawah Vol 18/291-305:

PART ONE:

فصل

في قول النبي صلى الله عليه وسلم في الحديث الصحيح‏:‏
‏(‏بدأ الإسلام غريبًا، وسيعود غريبًا كما بدأ، فَطُوبي للغرباء‏!‏‏)‏‏.‏
لا يقتضي هذا أنه إذا صار غريبًا يجوز تركه - والعياذ بالله، بل الأمر كما قال تعالى‏:‏ ‏{‏قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِن شَرِّ مَا خَلَقَ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ‏}‏ ‏[‏آل عمران‏:‏85‏]‏ ، وقال تعالى‏:‏ ‏{‏إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ‏}‏ ‏[‏آل عمران‏:‏ 19‏]‏ ، وقال تعالى‏:‏ ‏{‏يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ‏}‏ ‏[‏آل عمران‏:‏ 102‏]‏ ، وقال تعالى‏:‏ ‏{‏وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الآخِرَةِ لَمِنَ الصَّالِحِينَ إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ وَوَصَّي بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللّهَ اصْطَفَي لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ‏}‏ ‏[‏البقرة‏:‏ 130ـ 132‏]‏‏.‏
وقد بسطنا الكلام على هذا في موضع آخر، وبينا أن الأنبياء كلهم كان دينهم الإسلام من نوح إلى المسيح‏.‏
ولذا لما بدأ الإسلام غريبًا لم يكن غيره من الدين مقبولًا، بل قد ثبت في الحديث الصحيح - حديث عياض بن حمار ـ عن النبي صلى الله عليه وسلم، أنه قال‏:‏ ‏(‏إن الله نظر إلى أهل الأرض فَمَقَتَهُم ـ عربهم وعجمهم ـ إلا بقايا من أهل الكتاب‏)‏ الحديث‏.‏
ولا يقتضي هذا أنه إذا صار غريبًا أن المتمسك به يكون في شر، بل هو أسعد الناس، كما قال في تمام الحديث‏:‏‏(‏فطوبي للغرباء‏)‏‏.‏ و‏(‏طوبي‏)‏ من الطيب، قال تعالى‏:‏ ‏{‏طُوبَى لَهُمْ وَحُسْنُ مَآبٍ‏}‏ ‏[‏الرعد‏:‏ 29‏]‏ ، فإنه يكون من جنس السابقين الأولين الذين اتبعوه لما كان غريبًا‏.‏ وهم أسعد الناس‏.‏
أما في الآخرة فهم أعلى الناس درجة بعد الأنبياء ـ عليهم السلام‏.‏
وأما في الدنيا فقد قال تعالى‏:‏ ‏{‏يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ‏}‏ ‏[‏الأنفال‏:‏ 64‏]‏ ، أي‏:‏ إن الله حسبك وحسب مُتَّبِعُك وقال تعالى‏:‏ ‏{‏إِنَّ وَلِيِّـيَ اللّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّي الصَّالِحِينَ‏}‏ ‏[‏الأعراف‏:‏ 196‏]‏ ، وقال تعالى‏:‏ ‏{‏إِنَّ وَلِيِّـيَ اللّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّي الصَّالِحِينَ‏}‏ ‏[‏الزمر‏:‏ 36‏]‏ ، وقال‏:‏ ‏{‏وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ على اللَّهِ فَهُوَ حَسْبُهُ‏}‏ ‏[‏الطلاق‏:‏ 2، 3‏]‏ ،فالمسلم المتبع للرسول‏:‏الله تعالى حسبه وكافيه، وهو وليه حيث كان ومتى كان‏.‏

Translation:

Shaykh ul Islam, rahimahullah says:

Chapter:

The saying of the Prophet, sallallahu alayhi was salaam , in the Saheeh Hadeeth [Ibn Maajah, kitaab al fitan 3986], " Islam began as [something] strange, and will return [once again] as something strange, so "Toobah" is for the strangers. "

" This does not mean that, if al-Islam becomes something strange, that it is permissible to leave it, and I seek refuge in Allah [from that], but rather, it is a command from Allah [to follow al-Islam], just as Allah the Most High says, " Say: " I seek refuge with The Lord of the breaking day. From the evil of what He has created. And from the evil of the darkening [night] when it comes. And from the magic/witchcraft of those who blow on knots. And from the evil of the envier and their envy. " 113:1-5.

And the saying of Allah, " Indeed, the [only acceptable] Deen with Allah is al-Islam. " 3:19

And the saying of Allah, " O you who believe! Have Taqwah of Allah, as is the due right of Allah, and do not die except as Muslims. " 3:102

And the saying of Allah, " And who turns away the Millah [Deen] of Ibraheem, except a person who has fooled himself. Verily, We have chosen him in this world and indeed, in the next life he will be from the righteous. And when his Lord asked him to submit, he said, "I have submitted myself [as a Muslim] to the Lord of the Worlds. And were you witnesses when death was approaching Ya'qoob? When he said, O my sons! What will you worship after me? They said, " We will worship your Deity [Allah], the Deity of your fathers, Ibraheem, Isma'eel and Ishaaq. A single Deity, and to Him we submit." 2:130-132

And we have expounded upon these words in another place, and we explained that, indeed the Deen of all of the Prophets was al-Islam, from Prophet Nooh to the Maseeh [Eesa ibn Maryam]. So even though al-Islam began as something strange, no other religion is acceptable to Allah other that al-Islam.

It is confirmed in the Saheeh Hadeeth of Iyaadh ibn Himaar, radi Allahu anhu, that the Prophet, sallallahu alayhi was salaam , said, " Verily, Allah looked at the people on the Earth with disdain, the arabs and the non arabs, except for some of the remnants of the People of the Book..." to the end of the narration. [Musnad Ahmad 4/162]

This does not mean that being strange, due to holding firm to al-Islam, is something bad. But rather, they are the most felicitous of the people, just as it is mentioned in the conclusion of the hadeeth, " So Toobah is for the strangers. ". And "Toobah" is derived from the word meaning delight/pleasure, as Allah the Most High says, " Toobah is for them and an excellent return. " 13:29

So this is just like the first and foremost of those [the Noble Companions] who followed al-Islam and even though it was something strange, and they were the most felicitous of the people.

In the next life they will be raised [in the Paradise] up in levels, high above the people, after the Prophets [who will be in the highest levels].

And in this worldly life Allah has said,

" O Prophet! Allah is sufficient for you and for those who follow you from the believers. " 8:64

And Allah says, " Indeed, my wali is Allah, Who revealed the Book and He is the one Who protects/supports the righteous. " 7:196

And Allah says, " Is not Allah sufficient for his servant? "39:36

And Allah says, " And whoever has Taqwah of Allah, then Allah will make a way for them. And He will provide for them from [sources] that they could never imagine. And whoever puts their trust and reliance upon Allah, then Allah will suffice him. " 65:1-2

So Allah will suffice and be sufficient for the Muslim who [truly] follows the Messenger, wherever they are and at all times.
Part Two:

Shaykh ul Islaam continues and says:


ولهذا يوجد المسلمون المتمسكون بالإسلام في بلاد الكفر لهم السعادة كلما كانوا أتم تمسكا بالإسلام فإن دخل عليهم شر كان بذنوبهم ; حتى إن المشركين وأهل الكتاب إذا رأوا المسلم القائم بالإسلام عظموه وأكرموه وأعفوه من الأعمال التي يستعملون بها المنتسبين إلى ظاهر الإسلام من غير عمل بحقيقته لم يكرم .

وكذلك كان المسلمون في أول الإسلام وفي كل وقت .

فإنه لا بد أن يحصل للناس في الدنيا شر ولله على عباده نعم لكن الشر الذي يصيب المسلم أقل والنعم التي تصل إليه أكثر . فكان المسلمون في أول الإسلام وإن ابتلوا بأذى الكفار والخروج من الديار فالذي حصل للكفار من الهلاك كان أعظم بكثير والذي كان يحصل للكفار من عز أو مال كان يحصل للمسلمين أكثر منه حتى من الأجانب .

[ ص: 294 ] فرسول الله صلى الله عليه وسلم - مع ما كان المشركون يسعون في أذاه بكل طريق - كان الله يدفع عنه ويعزه ويمنعه وينصره من حيث كان أعز قريش ما منهم إلا من كان يحصل له من يؤذيه ويهينه من لا يمكنه دفعه إذ لكل كبير كبير يناظره ويناويه ويعاديه . وهذه حال من لم يتبع الإسلام - يخاف بعضهم بعضا ويرجو بعضهم بعضا .

وأتباعه الذين هاجروا إلى الحبشة أكرمهم ملك الحبشة وأعزهم غاية الإكرام والعز والذين هاجروا إلى المدينة فكانوا أكرم وأعز .
Translation:

"And this is also found in the Muslims that firmly adhere to al-Islam in the land of disbelief. They are in a state of delight as a result of them holding firmly onto al-Islam, and when something bad befalls them, then it befalls them due to their sins.

When the [best of the] polythiests and the People of the Book see a Muslim who is firmly established in al-Islam, they will honour him and respect him and excuse him from the [evil] actions of those who outwardly manifest al-Islam but whose actions, in reality, are ignoble. And this is what happened to the Muslims in the beginning of al-Islam and it is like that in every time.

For indeed, there is no doubt that something bad will befall the people in this worldly life, and Allah disposes upon His servants [whatever He wills], however, the [amount] of bad which befalls the Muslim is much less, and the amount of favours/blessings that reach him are far greater.

So in the beginning of al-Islam, the Muslims were tested by way of being harmed by the disbelievers, who forced them out of their lands. However, that which [ultimately] reached the disbelievers, by way of loss, was far greater, and that which the disbelievers [initially] possessed by way of dignity and wealth, the Muslims [eventually] had far more of that, to the point where they became the [global] leaders.

So too, the polytheists sought to harm the Messenger, sallallahu alayhi was salama, in every single way possible, but Allah repelled their harm, protected him, guarded him, and assisted him against whatever power the [disbelieving] Quraysh had with them, and they harmed him and degraded him with such great harms that, none could repel them but Allah.

This is the condition of all those who do not follow al-Islam, during confrontations they display the same type of emnity and hostility and they [the disbelievers] will [even] turn against each other, one to another.

And this [previously mentioned] honour and respect is what happened to those who emigrated to Abbyssinia. The Abbyssinian king honoured and respected them, and also those who emigrated to al-Madeenah [from Makkah] were likewise honoured and respected."

Part Three:

Shaykh ul Islaam continues and says:

"
والذي كان يحصل لهم من أذى الدنيا كانوا يعوضون عنه عاجلا من الإيمان وحلاوته ولذته ما يحتملون به ذلك الأذى . وكان أعداؤهم يحصل لهم من الأذى والشر أضعاف ذلك من غير عوض لا آجلا ولا عاجلا إذ كانوا معاقبين بذنوبهم .

وكان المؤمنون ممتحنين ليخلص إيمانهم وتكفر سيئاتهم . وذلك أن المؤمن يعمل لله فإن أوذي احتسب أذاه على الله وإن بذل سعيا أو مالا بذله لله فاحتسب أجره على الله .

[ ص: 295 ] والإيمان له حلاوة في القلب ولذة لا يعدلها شيء ألبتة . وقد قال النبي صلى الله عليه وسلم { ثلاث من كن فيه وجد بهن حلاوة الإيمان : من كان الله ورسوله أحب إليه مما سواهما ومن كان يحب المرء لا يحبه إلا لله ومن كان يكره أن يرجع في الكفر بعد إذ أنقذه الله منه كما يكره أن يلقى في النار } أخرجاه في الصحيحين . وفي صحيح مسلم : { ذاق طعم الإيمان من رضي بالله ربا وبالإسلام دينا وبمحمد نبيا } .

وكما أن الله نهى نبيه أن يصيبه حزن أو ضيق ممن لم يدخل في الإسلام في أول الأمر فكذلك في آخره . فالمؤمن منهي أن يحزن عليهم أو يكون في ضيق من مكرهم .

وكثير من الناس إذا رأى المنكر أو تغير كثير من أحوال الإسلام جزع وكل وناح كما ينوح أهل المصائب وهو منهي عن هذا ; بل هو مأمور بالصبر والتوكل والثبات على دين الإسلام وأن يؤمن بالله مع الذين اتقوا والذين هم محسنون وأن العاقبة للتقوى . وأن ما يصيبه فهو بذنوبه فليصبر إن وعد الله حق وليستغفر لذنبه وليسبح بحمد ربه بالعشي والإبكار .

وقوله صلى الله عليه وسلم { ثم يعود غريبا كما بدأ } يحتمل شيئين : [ ص: 296 ] أحدهما أنه في أمكنة وأزمنة يعود غريبا بينهم ثم يظهر كما كان في أول الأمر غريبا ثم ظهر . ولهذا قال { سيعود غريبا كما بدأ } . وهو لما بدأ كان غريبا لا يعرف ثم ظهر وعرف فكذلك يعود حتى لا يعرف ثم يظهر ويعرف . فيقل من يعرفه في أثناء الأمر كما كان من يعرفه أولا .

ويحتمل أنه في آخر الدنيا لا يبقى مسلما إلا قليل . وهذا إنما يكون بعد الدجال ويأجوج ومأجوج عند قرب الساعة . وحينئذ يبعث الله ريحا تقبض روح كل مؤمن ومؤمنة ثم تقوم القيامة .

وأما قبل ذلك فقد قال صلى الله عليه وسلم { لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خالفهم ولا من خذلهم حتى تقوم الساعة } . وهذا الحديث في الصحيحين
"
Translation:

" And what which befell them of harms in this worldly life, they were rewarded for that harm by way of their imaan [true faith], and they tasted the sweetness of imaan due to them [patiently] enduring such harms. Whereas the harms and evil that befell their enemies were many times greater, however, their enemies will not be compensated for that in this worldly life of in the next life, as the harms that befell them were a recompense for their evil actions.

The believers are continually tested [by trials] to purify their imaan and to expiate their sins. This is because the believer performs his actions for the sake of Allah, so it is [incumbent] upon Allah to reward him for that harm which he endured. Likewise, the person who gives food or wealth for the sake of Allah, it is upon Allah to reward him for that.

And [true] faith is the sweetness that a person has in his heart and there is absolutely nothing that can replace it.

The Prophet, sallallahu alayhi was salama said " There are three [qualities] which if they are found in a person, then they will taste the sweetness of imaan; [1] a person who loves Allah and His Messenger more than anything else, [2] A person who loves another and does not love them except, for the sake of Allah [alone], [3] A person who hates to return back to disbelief after Allah has saved his from that just as he hates to be thrown into the hellfire.", this hadeeth has been reported in the two Saheeh collections. And also in the Saheeh of Imaam Muslim, " The one who tastes imaan is the one who is pleased with Allah as his Lord, and al-Islam as his Deen and Muhammed as his Prophet. "

And Allah has prohibited the Prophet from feeling sadness or grief for those who did not enter into the religion of al-Islam, both in the beginning of Islam and at the end of it, likewise, the believer has also is not allowed feel sorrow for them nor is he allowed to worry about their plots and plans [against him].

Most of the people, see [harms and trials] as an evil [munkar], or when their situation changes [due to harms and trials] many of them become sorrowful and wail, just like [we see when] the people [are tested by] calamities/disasters, and yet they have been prohibited from doing that. But rather, they have been commanded to have patience [with what Allah has decreed] and to have reliance and trust in Allah, and to be steadfast in the Deen of al-Islam, and those who have faith in Allah and have Taqwah in Allah, they are the people of ihsaan [the highest level of imaan] and this is the recompense of Taqwah.

Whatever calamities befall them, it is a consequence of their sins, so have patient perseverance, for indeed the Promise of Allah is true, so seek forgiveness from Allah for your sins, and glorify your Lord with best of praise in the middle of the day [asr] and in the early morning.

And the saying of the Prophet, sallallahu alayhi was salama " And it will once again return as something strange. ", has two possible meanings.

Firstly, that Islam will, at a particular time or in a particular place return to being something strange at that time or at that place, then it will once again become manifest [and dominant] , such as occurred in the beginning of al-Islam then it became known [and dominant].

And the Prophet, sallallahu alayhi was salama, said about this, " It will return to being something strange as it was in the beginning. " meaning that in the beginning of al-Islam it was strange and it was something which the people had no knowledge of, and then it became something known about and manifest, and like that [the cycle will repeat itself and] it will again become unknown again and then become known and apparent once more. So when it first appears very few people will have knowledge of it, just as it was in the beginning.

The second possible meaning is that, at the end of the world there will be no Muslims remaining, except for a very small amount.

And this will happen only after the appearance of the al Maseeh ud Dajjaal, and the Ya'jooj and Ma'jooj very close to the hour [i.e the end of the world]. Allah will send a gentle breeze which will take the souls of every believer , male and female. then after this, the hour will be established.

And the Prophet said that before this happens, " There will always be a group from my ummah manifest [victorious or established] upon the truth. They will not be harmed by those who oppose them, nor by those who abandon them, [and they will remain] up until the hour is established. ", and this hadeeth is in the two Saheeh collections."

Part Four:

Shaykh ul Islam continues and says:
"
ومثله من عدة أوجه .

فقد أخبر الصادق المصدوق أنه لا تزال طائفة ممتنعة من أمته على الحق أعزاء لا يضرهم المخالف ولا خلاف الخاذل . فأما بقاء الإسلام غريبا ذليلا في الأرض كلها قبل الساعة فلا يكون هذا .

وقوله صلى الله عليه وسلم { ثم يعود غريبا كما بدأ } أعظم [ ص: 297 ] ما تكون غربته إذا ارتد الداخلون فيه عنه وقد قال تعالى { من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم } . فهؤلاء يقيمونه إذا ارتد عنه أولئك .

وكذلك بدأ غريبا ولم يزل يقوى حتى انتشر . فهكذا يتغرب في كثير من الأمكنة والأزمنة ثم يظهر حتى يقيمه الله عز وجل كما كان عمر بن عبد العزيز لما ولي قد تغرب كثير من الإسلام على كثير من الناس حتى كان منهم من لا يعرف تحريم الخمر . فأظهر الله به في الإسلام ما كان غريبا .

وفي السنن : { إن الله يبعث لهذه الأمة في رأس كل مائة سنة من يجدد لها دينها } . والتجديد إنما يكون بعد الدروس وذاك هو غربة الإسلام .

وهذا الحديث يفيد المسلم أنه لا يغتم بقلة من يعرف حقيقة الإسلام ولا يضيق صدره بذلك ولا يكون في شك من دين الإسلام كما كان الأمر حين بدأ .

قال تعالى { فإن كنت في شك مما أنزلنا إليك فاسأل الذين يقرءون الكتاب من قبلك } إلى غير ذلك من الآيات [ ص: 298 ] والبراهين الدالة على صحة الإسلام .

وكذلك إذا تغرب يحتاج صاحبه من الأدلة والبراهين إلى نظير ما احتاج إليه في أول الأمر . وقد قال له { أفغير الله أبتغي حكما وهو الذي أنزل إليكم الكتاب مفصلا والذين آتيناهم الكتاب يعلمون أنه منزل من ربك بالحق فلا تكونن من الممترين } { وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته وهو السميع العليم } { وإن تطع أكثر من في الأرض يضلوك عن سبيل الله إن يتبعون إلا الظن وإن هم إلا يخرصون } وقال تعالى { أم تحسب أن أكثرهم يسمعون أو يعقلون إن هم إلا كالأنعام بل هم أضل سبيلا } .

وقد تكون الغربة في بعض شرائعه وقد يكون ذلك في بعض الأمكنة . ففي كثير من الأمكنة يخفى عليهم من شرائعه ما يصير [ به ] غريبا بينهم لا يعرفه منهم إلا الواحد بعد الواحد .

ومع هذا فطوبى لمن تمسك بتلك الشريعة كما أمر الله ورسوله . فإن إظهاره والأمر به والإنكار على من خالفه هو بحسب القوة والأعوان . وقد قال النبي صلى الله عليه وسلم { من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه [ ص: 299 ] ليس وراء ذلك من الإيمان حبة خردل } .

وإذا قدر أن في الناس من حصل له سوء في الدنيا والآخرة بخلاف ما وعد الله به رسوله وأتباعه فهذا من ذنوبه ونقص إسلامه كالهزيمة التي أصابتهم يوم أحد .

وإلا فقد قال تعالى { إنا لننصر رسلنا والذين آمنوا في الحياة الدنيا ويوم يقوم الأشهاد } وقال تعالى { ولقد سبقت كلمتنا لعبادنا المرسلين } { إنهم لهم المنصورون } { وإن جندنا لهم الغالبون } . وفيما قصه الله تعالى من قصص الأنبياء وأتباعهم ونصرهم ونجاتهم وهلاك أعدائهم عبرة والله أعلم .
"

Translation:

" And similarly from many aspects, the truthful and the believed :sal: informed us that there will always be a protected group from this Ummah upon the truth and distinguished [and victorious]. They will not be harmed by the one who opposes them, nor by the one who abandons them.

And this will occur when those who remain [upon the truth] with be despised and will be strangers in the earth, and all of this will occur before the Hour is established, and the Hour will not be established until this has occurred.

The Prophet, sallallhu alayhi wa salama, said " Then it will return strange as it was it the beginning. ", The most severe [period] of strangeness is when the people who entered into Al-Islam, apostate from from it. Allah the Most High has said, " And whoever from amongst you apostates from his Deen, Allah will bring a people whom He will love and they will love Allah, they will be humble towards the believers and stern towards the disbelievers, fighting in the path of Allah, not fearing the blame of the blamers. " 5:54, they are the ones who establish the Deen, whilst the others are apostatizing from al-Islam.

Similarly, it [al-Islam] always begins are something strange, and does not become strong until after is becomes widespread, and this [cycle] has occurred in many different places and many different times, just like in the time of 'Umar ibn Abdil Azeez, rahimahullah, then he became the ruler.

At that time, [the strangers] were strangers to the Muslims, who [in turn] were strangers to the [non-muslim] people, to the point where there were [muslim] people who did not [even] know that intoxicants are prohibited. So through 'Umar ibn Abdil Azeez, Allah made known to the people that which had become [obscure and] strange to them.

And it is [authentically narrated] in the Sunan [Abu Dawood 4291] that the Prophet, sallallhu alayhi wa salama, said, " At the head of every century, Allah will send to this Ummah a person who will revive for the Ummah, their Deen. ", and revival can only occur after something has been extinguished, and this [extinguished state] is [also] from the strangeness of al-Islam.

And one of benefits that a Muslim can derive from this hadeeth, is not to be worried about the small amount of people who understand the realities of al-Islam, or to feel any tightness [sadness] in his chest because of that, and not to have any doubt in the [correctness of the] Deen of al-Islam, as this was just how it was in the beginning of al-Islam, and Allah the Most High says [about this], " And if you are in any doubt about that which We have revealed to you, then ask those who have read the Book before you. " [12:94], this and other verses are evidences which prove the correctness of Islam.

And this is just like the strangeness of the one who is in need of evidences and proofs, up until he finds that which he needs from the evidences, just as it was [for the people] in the beginning of Islam. And Allah the Most High has said, " If you are in any doubt about that which We have revealed to you, then ask those who have read the Book before you. " [12:94]


Allah the Most High says," Or, do you think that most of them hear and understand, they are like cattle, rather, they are [even more] astray from our path. " 24:19

And [this is a proof that] the strangeness may happen to a part of the Shari'ah [divine legislation]. And this [has] happened in different places [in the muslim lands]. In many places, a part of the Shari'ah would become hidden [unknown] to the people until it becomes something strange amongst them, up until nobody among them has any knowledge of the Shari'ah except one person who then passes that knowledge to another.

So along with this, is Toobah [glad tidings, delight and paradise] to the one who holds firmly unto the [divinely legislated] Shari'ah, as he has been ordered to do by Allah and His Messenger :sal: , he should manifest the Shari'ah and order and command with it and prevent the one who opposes it, according to his ability and strength.

The Prophet, sallallhu alayhi wa salama, said [in Saheeh Muslim] " Whoever sees an evil, let him prevent it with his hand, and if he is unable, then with his tongue, and if he is unable, then with his heart, and beyond that there is not [even] a mustard seed amount of faith. " .

Whenever something bad, from the decree [of Allah], befalls the people in this worldly life or in the hereafter, this does not contradict the Promise of Allah to His Messenger or those who followed him :sal:, but rather it occurs due to the sins of the people and due to their deficiencies in their Islam, such as the defeat that befell them on the day of [the battle of] ] Uhud.

Allah the Most High has [promised], " Indeed it is incumbent upon us to assist Our Messengers and those who believe, [assisting them] in this worldly life and on the Day of Witnessing. " A'raf:51 and Allah the Most High also said, " And verily, Our Word has proceeded for Our Servants, the Messengers, that they would be made to be victorious, and they would be the one who overcome [their enemies and obstacles]. " 37:171-173.

This is from the narrations of Allah the Most High, about the previous Prophets and those who followed them.

Allah assisted them and saved them, and destroyed their enemies as an example, and Allah knows best."
Part Five:

Shaykh ul Islam continues and says:

"
فإن قيل : قوله تبارك وتعالى { من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه } هو خطاب لذلك القرن كقوله تعالى { وعد الله الذين آمنوا منكم وعملوا الصالحات ليستخلفنهم في الأرض كما استخلف الذين من قبلهم } . ولهذا بين النبي صلى الله عليه وسلم أنهم أهل اليمن الذين دخلوا في الإسلام لما ارتد من ارتد من العرب : ويدل على ذلك أنه في آخر الأمر لا يبقى مؤمن .

قيل : قوله تبارك وتعالى { يا أيها الذين آمنوا } خطاب لكل من [ ص: 300 ] بلغه القرآن من المؤمنين كسائر أنواع هذا الخطاب كقوله تعالى : { يا أيها الذين آمنوا إذا قمتم إلى الصلاة } وأمثالها . وكذلك قوله تعالى { وعد الله الذين آمنوا منكم } .

وكلاهما وقع ويقع كما أخبر الله عز وجل . فإنه ما ارتد عن الإسلام طائفة إلا أتى الله بقوم يحبهم يجاهدون عنه وهم الطائفة المنصورة إلى قيام الساعة .

يبين ذلك أنه ذكر هذا في سياق النهي عن موالاة الكفار فقال تعالى : { يا أيها الذين آمنوا لا تتخذوا اليهود والنصارى أولياء بعضهم أولياء بعض ومن يتولهم منكم فإنه منهم إن الله لا يهدي القوم الظالمين } { فترى الذين في قلوبهم مرض يسارعون فيهم يقولون نخشى أن تصيبنا دائرة فعسى الله أن يأتي بالفتح أو أمر من عنده فيصبحوا على ما أسروا في أنفسهم نادمين } - إلى قوله - { يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه } . فالمخاطبون بالنهي عن موالاة اليهود والنصارى هم المخاطبون بآية الردة . ومعلوم أن هذا يتناول جميع قرون الأمة .

وهو لما نهى عن موالاة الكفار وبين أن من تولاهم من المخاطبين فإنه منهم بين أن من تولاهم وارتد عن دين الإسلام لا يضر الإسلام شيئا .

"

Translation:

" If it is said regarding the saying of Allah the Blessed and Most High,

" Whoever from among you apostates from his Deen, Allah will bring a people whom He will love and they will love Him " 5:54,

that this address is specific to that first generation only, as well as the saying of Allah the Most High,

"Allah has promised to those amongst them who believe and perform righteous actions, that we will establish them on the Earth, just as we did those came before them." 24:55,

then the Prophet, sallallahu alayhi was salama, has explained [in the authentic hadeeths] that they are the people of Yemen who enter into Al-Islam when the apostates from the Arabs apostatized from it and it is also evidence that at the end of time there will not remain a single believer [on the Earth].

It is said regarding the statement of Allah the Blessed and the Most High, " O you who believe!", that it is addressed to every believer that it is conveyed to, just as any other address [in the Qur'aan], for example, when Allah the Most High says, " O you who believe, when you [intend to] pray..." 5:6, and other such examples and that is [what is correct] with regards to the saying of Allah the Most High,

" Allah has promised to those amongst them who believe and perform righteous actions, that we will establish them on the Earth, just as we did those came before them." 24:55
[trans note: meaning it is not just addressed to the Early Muslims only..!]

And these two events have occurred, just as Allah, the Mighty and Majestic, has informed us.

Whenever a group apostate from al-Islam, Allah brings a people whom He loves, fighting in his cause and they are the victorious group up until the hour is established.

And this has been shown in what has been mentioned regarding the prohibition of allegiance [al walaa'] with the disbelievers. Allah has said,

" O you who believe, do not take the Jews or the Christians as allies, they are allies to one another. And whoever from amongst you takes them as allies then he is one of them. Indeed Allah does not guide the people who are oppressors. And you see the people in whose hearts they have a disease [hypocracy] hastening towards them and they say, " We fear that a calamity may befall us.", Perhaps Allah will bring about a victory or a decision by His divine will. Then they will become regretful for what they have been secretly hiding within themselves." up until Allah says, " O you who believe, whoever from among you apostates from his Deen, Allah will bring a people whom He will love and they will love Him " 5:51-54.

So the ones being addressed with regards to the prohibition of taking the Jews and Christians as allies, are the same as those being addressed regarding apostacy. And it is known [in the science of Tafseer], that this address encompasses every generation of this Ummah.

And the verses regarding the prohibition of taking the disbelievers as allies, explains that the one who does that, from those being addressed in the verse, becomes one of them. Meaning, the one who takes them as allies has apostatized from the Deen of al-Islam, and Islam is not harmed by that at all. "
Part Six:

Shaykh ul Islam continues:
"
[ ص: 301 ] بل سيأتي الله بقوم يحبهم ويحبونه فيتولون المؤمنين دون الكفار ويجاهدون في سبيل الله لا يخافون لومة لائم كما قال في أول الأمر { فإن يكفر بها هؤلاء فقد وكلنا بها قوما ليسوا بها بكافرين } .

فهؤلاء الذين لم يدخلوا في الإسلام وأولئك الذين خرجوا منه بعد الدخول فيه - لا يضرون الإسلام شيئا . بل يقيم الله من يؤمن بما جاء به رسوله وينصر دينه إلى قيام الساعة .

وأهل اليمن هم ممن جاء الله بهم لما ارتد من ارتد إذ ذاك . وليست الآية مختصة بهم ولا في الحديث ما يوجب تخصيصهم . بل قد أخبر الله أنه يأتي بغير أهل اليمن كأبناء فارس لا يختص الوعد بهم .

بل قد قال تعالى : { يا أيها الذين آمنوا ما لكم إذا قيل لكم انفروا في سبيل الله اثاقلتم إلى الأرض أرضيتم بالحياة الدنيا من الآخرة فما متاع الحياة الدنيا في الآخرة إلا قليل } { إلا تنفروا يعذبكم عذابا أليما ويستبدل قوما غيركم ولا تضروه شيئا والله على كل شيء قدير } وهذا أيضا خطاب لكل قرن وقد أخبر فيه أنه من نكل عن الجهاد المأمور به عذبه واستبدل به من يقوم بالجهاد . وهذا هو الواقع .

وكذلك قوله في الآية الأخرى : { هاأنتم هؤلاء تدعون لتنفقوا في سبيل الله فمنكم من يبخل ومن يبخل فإنما يبخل عن نفسه والله الغني وأنتم الفقراء وإن تتولوا يستبدل قوما غيركم ثم لا يكونوا أمثالكم } . فقد أخبر تعالى أنه من يتول عن الجهاد بنفسه أو عن الإنفاق في سبيل الله استبدل به .

فهذه حال الجبان البخيل يستبدل الله به من ينصر الإسلام وينفق فيه

"

Translation:
Rather, Allah will bring a group whom he loves and they will love him. They will take the believers as their allies, not the disbelievers, and they will fight in the path of Allah, and they will not fear the blame of the blamers.

And Allah has said about the beginning of Islam,

" And if they disbelieve in it, then indeed, We have entrusted it to a people who are not disbelievers." 6:89

So these [in this verse] are the ones who do not enter in al-Islam, and those [in the previous ayah] are the ones who exit from al-Islam after they have entered it, and they do not harm al-Islam in any way at all.

Rather, Allah will establish whoever believes in what Allah has sent to His Messenger, and Allah will support his Deen, up until the hour is established.

And the people of Yemen [mentioned earlier], were from those whom Allah sent at that time of apostasy, however, this does not mean that that this verse in specific to them, neither does the hadeeth indicate that it is specific to them, but rather Allah has informed us, that he will bring other than the people of Yemen, for example the progeny of the Persians [al Faarisee]. And the promise of Allah is not specific to them, rather Allah the Most High has said,

" O you who believe! What is the matter with you, when you are called to march in the path of Allâh you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. If you do not march forward, He will punish you severely and will replace you with another people, and you cannot harm Him at all, and Allâh is Able to do all things." 9:39

And this verse is also addressed to every generation [of Muslims]. So Allah was informed in this verse that whoever turns away from marching to the Jihaad will be severely punished and they will be replaced with a people who will perform the Jihaad. And this is the reality [of the affair]. Just as Allah the Most High says in another verse,

" Behold! You are those who are called to spend in the path of Allâh, among you are some who are miserly. And whoever is miserly, it is only at the expense of his ownself. But Allah is Rich, and you are the needy. And if you turn away, He will replace you with some other people, and they will not be like you." 47:38

So Allah informs us that whoever turn away from performing Jihaad himself or spending in the path of Allah, he will be replaced.

This is the condition of the cowards, Allah replaces them with people who support and aid al-Islam and they spend from their wealth to it.

Part Seven:

Shaykh ul Islam continues:


"
فكيف تكون حال أصل [ الإسلام ] من ارتد عنه ؟ أتى الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم .

وهذا موجود في أهل العلم والعبادة والقتال والمال ; مع الطوائف الأربعة مؤمنون مجاهدون منصورون إلى قيام الساعة كما منهم من يرتد أو من ينكل عن الجهاد والإنفاق .

وكذلك قوله تعالى { وعد الله الذين آمنوا منكم وعملوا الصالحات ليستخلفنهم في الأرض } . فهذا الوعد مناسب لكل من اتصف بهذا الوصف . فلما اتصف به الأولون استخلفهم الله كما وعد . وقد اتصف بعدهم به قوم بحسب إيمانهم وعملهم الصالح . فمن كان أكمل إيمانا وعمل صالحا كان استخلافه المذكور أتم . فإن كان فيه نقص وخلل كان في تمكينه خلل ونقص . وذلك أن هذا جزاء هذا العمل فمن قام بذلك العمل استحق ذلك الجزاء .

[ ص: 303 ] لكن ما بقي قرن مثل القرن الأول فلا جرم ما بقي قرن يتمكن تمكن القرن الأول . قال صلى الله عليه وسلم { خير القرون القرن الذين بعثت فيهم ثم الذين يلونهم ثم الذين يلونهم } .

ولكن قد يكون هذا لبعض أهل القرن كما يحصل هذا لبعض المسلمين في بعض الجهات كما هو معروف في كل زمان .

وأما قوله صلى الله عليه وسلم { إن الله يبعث ريحا تقبض روح كل مؤمن } فذاك ليس فيه ردة بل فيه موت المؤمنين . وهو لم يقل " إذا مات كل مؤمن أن يستبدل الله موضعه آخر وإنما وعد بهذا إذا ارتد بعضهم عن دينه .

"
Translation:

" So what is the condition of the person who is a born Muslim and then he apostates from it? [The answer] Allah will bring a people whom He loves and they love Him. They will we humble towards the believers and harsh towards the disbelievers, and they will fight in the path of Allah, and they will not fear the blame of the blamers.

And this can be found with the people of Knowledge, the people of worship, the people of fighting [jihaad] and the people of wealth. Amongst these four groups are believers who fight and are victorious up until the hour is established, just as there are, from among these four groups, those who apostate or turn away from performing the Jihaad and supporting it with their wealth. As Allah the Most High has said about this,

" Allah has promised to those amongst them who believe and perform righteous actions, that We will establish them on the Earth, just as We did those came before them." 24:55

So this is a promise which is applicable to all those who possess the attributes that Allah has described them with, just as those who possessed those attributes from the first generations of Muslims were established in the Earth and given an Islamic State, as He had promised. And if a generation after them possesses these attributes, Allah will rectify their faith and their actions for them.

And whoever perfects his faith and performs righteous actions, then Allah will establish them [ tamkeen] in the Earth, just as He has mentioned in the end of the verse. And if they have deficiencies or short-comings, then their establishment will be deficient according to the level of their deficiencies and short-comings. And this is a recompense for their actions. So, whoever does these righteous actions, it will be their right to be recompensed by Allah for that.

However, no later generation can ever [completely] resemble the first generation of Muslims. So certainly, no later generation can ever be as established in the Earth like the first generation of Muslims were. And the Prophet, sallallahu alayhi was salama, has said, " The best generation are the generation that I have been sent to, then the next best, are those who come after them, then the next best, are those who come after them. "

However, there will be those [who perform these righteous actions] after that first generation, as has occurred with some parts of the believers in some places. And this is something that is known in every era of time.

And the saying of the Prophet, sallallahu alayhi wa salama, " Indeed, Allah will sent a gentle breeze which will take the souls of every believer. ", this does not occur due to apostacy, but rather this is how the believers [at that time] will die. And the Prophet, sallallahu alayhi was salama, did not say, "when every believer dies.", [after this breeze] Allah will replace those people with another. Verily, Allah has promised this when some of the people apostate from their Deen.
Final Part:

Shaykh ul Islaam continues and says:

"
وهو مما يستدل به على أن الأمة لا تجتمع على ضلالة ولا ترتد جميعها بل لا بد أن يبقي الله من المؤمنين من هو ظاهر إلى قيام الساعة . فإذا مات كل مؤمن فقد جاءت الساعة .

وهذا كما في حديث العلم { إن الله لا يقبض العلم انتزاعا ينتزعه من الناس ولكن يقبض العلم بقبض العلماء . فإذا لم يبق عالم اتخذ الناس رؤساء جهالا فسئلوا فأفتوا بغير علم فضلوا وأضلوا } . والحديث مشهور في الصحاح من حديث عبد الله بن عمرو عن النبي صلى الله عليه وسلم .

[ ص: 304 ] فإن قيل : ففي حديث ابن مسعود وغيره أنه قال { يسري على القرآن فلا يبقى في المصاحف منه آية ولا في الصدور منه آية } وهذا يناقض هذا .

قيل : ليس كذلك . فإن قبض العلم ليس قبض القرآن بدليل الحديث الآخر { هذا أوان يقبض العلم . فقال بعض الأنصار : وكيف يقبض وقد قرأنا القرآن وأقرأناه نساءنا وأبناءنا ؟ فقال : ثكلتك أمك إن كنت لأحسبك لمن أفقه أهل المدينة أو ليست التوراة والإنجيل عند اليهود والنصارى ؟ فماذا يغني عنهم ؟ } .

فتبين أن مجرد بقاء حفظ الكتاب لا يوجب هذا العلم لا سيما أن القرآن يقرؤه المنافق والمؤمن ويقرؤه الأمي الذي لا يعلم الكتاب إلا أماني . وقد قال الحسن البصري : " العلم علمان : علم في القلب وعلم على اللسان . فعلم القلب هو العلم النافع وعلم اللسان حجة الله على عباده " . فإذا قبض الله العلماء بقي من يقرأ القرآن بلا علم فيسري عليه من المصاحف والصدور .

فإن قيل : ففي حديث حذيفة الذي في الصحيحين أنه حدثهم عن قبض الأمانة وأن { الرجل ينام النومة فتقبض الأمانة من قلبه فيظل أثرها مثل الوكت . ثم ينام النومة فتقبض الأمانة من قلبه فيظل [ ص: 305 ] أثرها مثل أثر المجل كجمر دحرجته على رجلك فتراه منتبرا وليس فيه شيء } .

قيل : وقبض الأمانة والإيمان ليس هو قبض العلم . فإن الإنسان قد يؤتى إيمانا مع نقص علمه . فمثل هذا الإيمان قد يرفع من صدره كإيمان بني إسرائيل لما رأوا العجل . وأما من أوتي العلم مع الإيمان فهذا لا يرفع من صدره . ومثل هذا لا يرتد عن الإسلام قط بخلاف مجرد القرآن أو مجرد الإيمان فإن هذا قد يرتفع . فهذا هو الواقع .

لكن أكثر ما نجد الردة فيمن عنده قرآن بلا علم وإيمان أو من عنده إيمان بلا علم وقرآن . فأما من أوتي القرآن والإيمان فحصل فيه العلم فهذا لا يرفع من صدره . والله أعلم .
"
Translation:

"And this hadeeth is evidence to show that the Ummah will never reach consensus upon misguidance, nor will the entire Ummah apostate form the Deen. Rather, there is no doubt that Allah will cause a group of believers to remain, and they will be victorious up until the hour is established. And when every believer has died, then the hour will be established after that.

And this is similar to the hadeeth of "al-'Ilm", and this is known to be saheeh on the authority 'Abdullah ibn 'Umar from the Prophet, sallallahu alayhi was salama, who said, " Indeed Allah does remove the knowledge [of al-Islam] from the people, but rather Allah remove the knowledge by removing the Scholars, up until there will not remain a single Scholar. Then the people will take as [religious] leaders ignoramuses. They will ask them for legal verdicts and they will give them legal verdicts without knowledge. So they will be misguided and they will misguide others."

And regarding the hadeeth of Abdullah ibn Mas'ood, and other than him, who said, [that the Prophet, sallallahu alayhi was salama, said, " The Qur'aan will be removed, so that there will not be a single verse remaining in the musaahif nor will there be a single verse remaining the the breasts [of people].", if it is said that this hadeeth contradicts the previous hadeeth, then we say, it does not [contradict]. The removal of the Qur'aan is not the same as the removal of knowledge and the evidence is the previous hadeeth [as that is how knowledge will be removed at that time].

[Upon hearing the above hadeeth] one of the Ansaar [Ziyaadh radiAllahu], asked, " How can it be removed, when we read the Qur'aan, and we read the Qur'aan to our wives and our children?, The Prophet replied, "May your mother be bereaved of you! I always counted you amongst the knowledgeable Scholars of the people of Madeenah. Don't the Jews and the Christians have with them the Tawraat and the Injeel, and yet it does not benefit them?"

So this hadeeth explains that, just because they are people who have memorized the Qur'aan, it does not necesiatate that they have knowledge, and the Qur'aan is read by both the hypocrite and the believer. The Qur'aan is also read by the uneducated reader who does not understand what he is reading, except for a little.

Al Hasan Al Basri, rahimahullah, said, "Knowledge is of two types. The knowledge of the heart and the knowledge of the tongue. The knowledge which is in the heart, is the knowledge which benefits. And the knowledge which is on the tongues is an evidence for Allah upon his servants."

So when the knowledge is removed by the death of the Scholars, there will remain people reciting the Qur'aan without any knowledge and Allah will remove it from the musaahif and their chests.

Thus it is like the hadeeth of Hudhayfah, radiAllahu, in the two saheeh collections, regarding the removal of honesty/trustworthiness, wherein he said, " A man will go to sleep and honesty will be taken away from his heart, and only its trace will remain, like the trace of a burn. He will then sleep again, wherein the remainder of the honesty will also be taken away and its trace will be like a blister burn, which [in reality] is empty."

So it is said that, the removal of honesty and imaan is not like the removal of knowledge. A person can have imaan, whilst he is deficient in his knowledge. And this is the type of [weak] imaan which is removed from the chests of men. And this is like the imaan of the children of Isra'eel when they saw the calf.

But the person whose imaan is based upon knowledge, that is the type of [strong] imaan that is not removed from the chest, and similarly this type of person never apostates from al-Islam ever, unlike the one who possesses the Qur'aan [without knowledge] or the one who possesses imaan [without knowledge], and these are the ones whom it is removed from. And this is the reality [that is witnessed]. However, most of those who apostate from al-Islam, have the Qur'aan but no knowledge or imaan, or they have imaan, but no knowledge or [understanding of the] Qur'aan.

But the one who has knowledge of the Qur'aan, and has imaan based upon knowledge, then this is the type of knowledge and imaan which is not removed from the chests, and Allah knows best."


Other Articles/Books by Shaik ul Islam Ibn Taymiyyah:


Ibn Taimiyyah

Biography

  1. The Life, Struggles, Works and Impact of Shaikh ul-Islam Ibn Taymiyyah - from As-Sunnah newsletter
  2. Ibn Taymiyyah's Letters from Prison

Eman

  1. Aspects of Increasing Iman - from Kitab al-Iman © 1999 Iman Publishing House
  2. The Distinction between Doing an Action of Disbelief and Being a Disbeliever quoting from Ibn Taimiyah
  3. Demonic Visions: A Chapter from Ibn Taymiyyah's Essay on the Jinn - Bilal Philips
    Based on "Eedah ad-Dalaalah fee 'Umoom ar-Risaalah", from volume 19 of "Majmoo' Al-Fataawaa" (A Collection of Religious Rulings); volume 35 of "Majmoo' Al-Fataawaa" and Ibn Taymeeyah's classic, " Al-Furqaan Bayna Awliyaa ar-Rahmaan wa Awliyaa ash-Shaytaan."

Aqeeda

  • The Principles of Aqeeda
  • Sharh Al-Aqeedat-il-Wasitiyah
    Sheikh-ul-Islam's book Al-Aqeedat Al-Wasitiyah deals with the perfect and undefiled Islamic Faith and Creed of the As-Salaf-As-Salih (Pious Predecessors) particularly in regards to Allah's names and attributes, with solid arguments in brief words and terminology. The book is highly appreciated by the scholars for its brevity as well as comprehensiveness; and for its contents produced perfectly in line with the Qur'an and Sunnah in an appealing and manifest manner.
  • Creed of Hamawiyyah
    One of the works on this subject is his "al-Fatwaa al-Hamawiyyah" which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards. You can purchase the book here.
  • A Great Principle

Quran & Tafsir


Tawheed


Character


Final Journey


Zikr


Dawah


Comparitive Religion


Jihad


Women


Sunnah


Salah


Innovation