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| LIBRARY > Excerpt from Al-I`tisaam of Al-Imaam Ash-Shaatibee |
Al-Imaam Ash-Shaatibee lived in the eighth century of the Hijrah. He writes that when he made the decision to follow the straight path of Prophet Muhammad (sallallaahu `alaihi wa sallam), free of all heresies and innovations, he found himself to be a stranger among the people of his time. The customs and practices of his people [1] had so overcome them that they could not recognize or accept the true Islam anymore. Ash-Shaatibee notes that a decision had to be made. He could follow the Sunnah in opposition to what the people were doing. This meant that he had to face a lot of opposition for going against their customs, especially since the people ignorantly believed that their customs were in fact the Sunnah. This meant a heavy burden, but as he pointed out, a great reward in the end. Or he could follow the people’s ways in opposition to the Sunnah and the practice of the Salaf As-Saalih. This would land him in misguidance. He, by the grace and mercy of Allaah, recognized that “being destroyed” by following the Sunnah was, in reality, the true salvation. He realized that none of the people would be able to avail him at all when he stands before Allaah on the Day of Judgement. Upon making that decision, he had to face the wrath of the people[2]. The name-calling and the insults began. They called him a heretic and an astray person, considering him among the ignorant and foolish. His opinions were scrutinized and it was claimed that he was from this or that heretical group. For example, the people claimed that he was one of those who believed that there was no benefit to supplications. They made this claim against him because he did not participate in the innovational group supplications with the Imaam after the prayers. Some claimed that he was from the Shee`ah and he hated the companions. They said this because he said that it was not necessary to mention and pray for the rightly-guided caliphs in the Friday speech (khutbah). He said that such was not the practice of the Salaf in their khutbahs and that is why he did not follow that practice. They claimed that he opposed the devoted servants of Allaah. They made this claim against him because, as he said, he did oppose those innovational fuqaraa’ (impoverished Sufis) who were going against the Sunnah. Since they opposed the Sunnah, they were not from the devoted servants of Allaah. Some claimed that he was going against Ahl-us-Sunnah wal-Jamaa`ah because such was represented by what the majority follow[3]. Ash-Shaatibee replied to this by saying that the people did not even realize that the Jamaa`ah referred to in the Hadeeth is the congregation of the Prophet (sallallaahu `alaihi wa sallam), his Companions and those followed along their paths. He says that all of those were lies and innuendoes made against him. Ash-Shaatibee then recounts the story of Ibn Battah, a renowned scholar. Ibn Battah said that his adventures were truly stupefying. He travelled far and wide and met many people. If he agreed with the people’s views, he was in fine shape. If he disagreed in any way, he was then branded[4]. If he commented that an opinion seems to contradict the Qur'aan and Sunnah, they would call him one of the Khawaarij[5]. If he read to them Ahaadeeth [6] about Tauheed, they would claim that he believes in Anthropomorphism[7]. If the Ahaadeeth were about faith, they would call him a Murji’ee[8]. If the Ahaadeeth were about the virtues of Abu Bakr and `Umar (radiyallaahu `anhumaa), they would call him a Naasibee[9]. If the Ahaadeeth were about the virtues of the Prophet’s family (sallallaahu `alaihi wa sallam), they would call him a Raafidee[10]. If he was silent about the interpretation of a Verse or Hadeeth, and would just respond with the Verse or Hadeeth itself, they would call him a Zaahiree (literalist). If he responded with some explanation, they would call him a Baatinee[11]. If he gave an interpretation, they would call him an Ash`aree[12]. If he rejected the apparent meaning of the text, they would call him a Mu`tazilee[13]. If he demonstrated to them what was the strongest opinion based on the reports from the Prophet (sallallaahu `alaihi wa sallam), they would say that he was doubting their scholar’s trustworthiness. After all this, Ibn Battah concluded that there was no escape. The only thing he could do was to cling to the Book and the Sunnah and seek forgiveness from Allaah. After recounting his story, Ash-Shaatibee says that were as if Ibn Battah was speaking through everyone’s tongue. That is, there is no scholar or virtuous person who adheres to the Sunnah except that he has to put up with this kind of onslaught from those who are not truly following the Qur'aan and Sunnah. That is, because the others are actually following personal desires and likes and they are ignorant of what is best and true[14]. _____________________________________________ [1] Even though the customs and practices were not based on the guidance of Allaah and even though all of those people were ascribing themselves to Islam. [2] No doubt he understood that it is better to face the wrath of the people than to face the wrath of Allaah. [3] The noble Companion `Abdullaah ibn Mas`ood (radiyallaahu `anhu) said: “The Jamaa`ah is that which is in accordance with the truth, even if you alone.” (Sharh Usool I`tiqaad Ahlis-Sunnah wal-Jamaa`ah by Al-Imaam Al-Laalikaa'ee). See The Majority is not a Proof that something is Correct, an explanation of this important principle by Dr. Saalih Al-Fauzaan. [4] Today the name calling and the branding continues. Upon turning to the Sunnah, one may be called anything from being “backwards” to a “fundamentalist” to a “Wahhaabi” to a “terrorist”. (Although the person will have nothing to do with terrorism, the Western inspired media has done an excellent job of portraying those who follow the Sunnah in the same manner that they portray terrorists. Hence, the term is applied to followers of the Sunnah.) [5] Those who openly rebel against the authority of a rightful Muslim leader. [6] Plural of Hadeeth. [7] Ar. Tashbeeh: exceeding the limits in affirming Allaah’s Attributes to the level of comparing the Creator to creation. [8] One of the Murji’ah. They claim that Eemaan (Faith) is only the testimony of the heart and the confession of the tongue; actions of the limbs are not part of Eemaan. They believe that committing sins does not harm one’s Eemaan. [9] Those who hate the Companion `Alee (radiyallaahu `anhu). [10] One of the Raafidah. They are the extremist Shee`ah who bear malice and grudge against the noble Companions, to the extent that they declare them to be apostates. They also hold that the Qur’aan that the Muslims have is neither complete nor preserved from corruption. [11] One of the Baatineeyah. A group that hides behind Islam and leans towards the Shee`ah creed. The end result of their philosophy is negation of the Creator, invalidation of prophethood and worship and denial of the Hereafter. They claim that the literal texts of the Qur’aan and Ahaadeeth have inner meanings and that whoever is satisfied with the outer and obvious meanings of the texts is chained up by the Sharee`ah while he who advances to the inner knowledge is released from the obligations of the Sharee`ah. Historically, they have been known by other names such as Ismaa`eeleeyah (Ismailis), Sab`eeyah, Baabakeeyah, Muhammarah, Qaraamitah, Khurraameeyah and Ta`leemeeyah. [12] The Ash`arees are a sect that is named after Al-Imaam Abul-Hasan Al-Ash`aree (may Allaah have mercy on him). Al-Ash`aree passed through three stages – as mentioned by Shaykh-ul-Islaam Ibn Taymeeyah [Majmoo`-ul-Fataawa, 4/72] – which may be summed up as follows: a Mu`tazilee stage; then following Ibn Kilaab; then following Ahl-us-Sunnah, chiefly Al-Imaam Ahmad ibn Hanbal. Al-Ash`aree clearly stated his final position in his three books: Risaalah ilaa Ahl-ith-Thaghr, Maqaalaat-ul-Islaamiyyeen, and Al-Ibaanah. Whoever follows Al-Ash`aree at this stage is in accordance with Ahl-us-Sunnah wal-Jamaa`ah in most issues. Whoever follows his path at the second stage is going against Al-Ash`aree himself, and is going against Ahl-us-Sunnah in many issues. Shaykh Ibn `Uthaymeen said: Those later scholars who called themselves after Abul-Hasan Al-Ash`aree were following the second of his stages of `Aqeedah. They followed the method of misinterpreting most of the divine attributes, and this only affirmed the seven attributes mentioned in the following line of verse: “Ever-Living, All-Knowing, Able (to do all things), He speaks, He wills, He hears and He sees.” They also differed with Ahl-us-Sunnah as to how these attributes are to be understood. [Al-Fataawa, 3/338] [13] One of the Mu`tazilah which is one of the principle sects of misguidance and innovation. They give an excessive role to the intellect, such that it involves denying the texts of the Qur’aan and the Sunnah, when they think that the two are in contradiction. Due to this, they rejected the existence of punishment in the grave, the fact that the believers will see Allaah in the Hereafter, that Allaah descends in the last third of the night…and they rejected the Attributes of Allaah mentioned in the Qur’aan and the Sunnah, although all these issues were well established in either the Qur’aan or the authentic Hadeeth. They also claimed that the one who commits a major sin is neither a Muslim nor a disbeliever but is in Hell-fire forever There are 20 groups of the Mu`tazilah and their original creeds are still found these days. [14] Cf., Ibraaheem Ash-Shaatibee, Al-I`tisaam, (Al-Khobar, Saudi Arabia: Daar Ibn `Affaan, 1992), vol.1, pp. 33-39. Click here to view the original Arabic text. |
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