Ibn al-Qayyim on Dealing with Errors and Those Who Commit Them

In Madârij as-Sâlikîn, Imam Ibn al-Qayyim, may Allah have mercy on him, had alluded to some of the escapades of the opponents[1] and said,

These escapades imposed a tribulation on two groups from the people. The first of them was screened by them from the merits of this group, the mildness of their souls, and the truthfulness of their interactions. They relinquished them on account of these escapades and disavowed them with the utmost disavowal, and they had an ill suspicion of them in absolute terms, and this is enmity and excessiveness. If everyone who erred or blundered was left off entirely and his merits relinquished, the sciences, skills, and wisdoms would certainly have been corrupted and their landmarks obstructed.

Then, he, may Allah have mercy on him, mentioned the group counter to what preceded and named them transgressors and opposers.[2] Then he said,

The third group, and they are the people of justice and fairness, and those who give every possessor of rights his right, and grant every possessor of status his status, [such that] they did not adjudge the ruling of the sick [and] the ill to the healthy nor the ruling of the healthy to the ill [and] the sick. Rather, they accepted what is to be accepted and rejected what is to be rejected.[3]

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Notes:
[1] [t] Ibn al-Qayyim is referring to unbridled excesses committed by the Ṣūfîs.

[2] [t] Ibn al-Qayyim’s exact words were ‘transgressors and excessive [ones]’ (معتدون ومفرطون). Perhaps ‘excessive [ones]’ was misread as ‘opposers’ (معرضون) as the two words resemble each other.

[3] Madârij as-Sâlikîn Bain Manâzil «Iyyâk Na’bud wa Iyyâk Nasta’în», vol. 2, pgs. 39-40.

Source: as-Sulaimânî, Abul-Hasan Mustafâ bin Ismâ’îl. “al-Qawl al-Mufhim li Man Ankar Maqâlah: Nusahhih wa Lâ Nahdim.” ad-Difâ’ ‘an Ahl al-Ittibâ’: ar-Radd al-’Ilmî ‘alash-Shaikh Rabî’ bin Hâdî al-Madkhalî (2nd ed.). Menoufia, Egypt: Dâr al-Ansâr, 2006. vol. 1, pgs. 347-348.

Ibn al-Qayyim on Correcting but Not Destroying

In I’lâm al-Muwaqqi’în (vol. 3, pg. 283), Imam Ibn Qayyim al-Jawziyyah said,

… cognizance of the virtue of Islam’s imams, their measures, their rights, and their grades, and that their virtue, their knowledge, and their advising is for Allah and His messenger does not make acceptance of all of what they say and what occurred in their verdicts, from the issues in which what the Messenger came with was hidden to them, incumbent, for they spoke with the extent of their knowledge. The truth [being] contrary to them[1] does not make repudiation of their statements entirely, degradation and defamation of them incumbent.

These two extremities deviate from the goal, and the goal of the path is between them [both]. We do not accuse [people] of inequity nor do we render [them] immune [from error]. With them,[2] we do not traverse the Râfiḍah’s path with regards to ‘Alî, nor their path with regards to the two Shaikhs.[3] Rather, [with them], we traverse their own path with regards to whoever is before them from the Companions, for surely, they do not accuse them of inequity, nor do they render them immune [from error], and they do not accept all of their statements nor do they relinquish them. So how do they rebuke us regarding the four imams for a path they traverse with regards to the four Caliphs and the rest of the Companions? There is no incompatibility between these two affairs for [the one] whose chest Allah opened to Islam. They are only incompatible with one of two men: a [person] ignorant of the measure of the imams and their virtue or a [person] ignorant of the reality of the Sharî’ah that Allah sent His messenger with.

[The one] who has knowledge of the Law and fact knows decisively that an esteemed man who has a righteous involvement in Islam and good effects, and [has] a place with respect to Islam and its people, could [have] a lapse or a mistake happen from him for which he is excused—and even rewarded for his [independent] deliberation. Thus, it is not permissible that he be followed in it, nor is it permissible that his station, his imamate, and his status be relinquished from the hearts of the Muslims.

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Notes:
[1] [t] I.e., their verdicts.

[2] [t] I.e., some of the scholars who attribute themselves to Imam ash-Shâfi’î’s school of thought.

[3] [t] I.e., Abū Bakr asSiddîq and ‘Umar bin al-Khattâb, may Allah be pleased with them both. Ibn al-Qayyim is referring to the fact that the Râfidah excessively venerate ‘Alî bin Abî Tâlib, may Allah be pleased with him (some to the extent of deifying him), while they excommunicate Abū Bakr and ‘Umar, may Allah be pleased with them both, and declare them apostates.

Source: as-Sulaimânî, Abul-Hasan Mustafâ bin Ismâ’îl. “al-Qawl al-Mufhim li Man Ankar Maqâlah: Nusahhih wa Lâ Nahdim.” ad-Difâ’ ‘an Ahl al-Ittibâ’: ar-Radd al-‘Ilmî ‘alash-Shaikh Rabî’ bin Hâdî al-Madkhalî (2nd ed.). Menoufia, Egypt: Dâr al-Ansâr, 2006. vol. 1, pgs. 348-349.

Four Month Course @ QSSC

I’m a bit late in mentioning this, considering that they started this past Saturday, but I thought better late than never, right?

QSSC will be holding course studying two books every Saturday at the centre, from ‘asr prayer, going all the way to ‘isha prayer. The two books that will be taught are A’lam as-Sunnah al-Manshurah by the late Shaikh Hafidh bin Ahmad al-Hakami and al-Wabil as-Sayyib min al-Kalim at-Tayyib by Imam Ibn Qayyim al-Jawziyyah, may Allah have mercy on them both. The first book being covered from asr to maghrib, and the second from maghrib to ‘isha. At the end of the course (they’re hoping to finish by the end of February), the brother and sister with the highest grade will be awarded an ‘Umrah trip each (may Allah reward the generous brother who donated this as a charity). Anyone wanting to register or merely get more information on the course, you can find the email sent out on the QSSC mailing list after the jump.

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So the 25th Annual Has Come & Gone

The 25th annual QSS Conference has come and gone, and I’m glad I made the time to attend my first conference in quite some time. Overall it was a good weekend for me; and Allah’s is the praise.

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25th Annual QSS Conference

Selections from Madarij al-Salikeen

Steps and Stations along the Path to Allah

Imam Ibn al-Qayyim

By Dr. Sheikh Ziad al-Abbadi

 

 

 

Conference Schedule

Date

From

To

Description

Friday April 6

1:30 pm

 

Friday Speech

5:45 pm

 

Asr Prayer

6:00 pm

7:30 pm

Lecture / Q&A

7:52 pm

8:15 pm

Maghrib Prayer

8:15 pm

9:30 pm

Lecture / Q&A

Saturday April 7

Sunday   April 8

Monday April 9

4:00 pm

5:30 pm

Lecture / Q&A

5:45 pm

 

Asr Prayer

6:00 pm

7:30 pm

Lecture / Q&A

7:53 pm

8:15 pm

Maghrib Prayer

8:15 pm

9:30 pm

Lecture / Q&A

Tuesday April 10

Wednesday April 11

5:45 pm

 

Asr Prayer

7:00 pm

8:30 pm

Lecture / Q&A

7:55 pm

8:15 pm

Maghrib Prayer

8:15 pm

9:30 pm

Lecture / Q&A

 

 

 

Please check website for updates.

We will LIVE!!! broadcast on our website Insha’Allah.

 

 

 For more info please email us at: admin@qssc.org

Quote … Unquote … no. 13

Here’s another quote from the same brother who sent me the previous one. This one’s quite nice and gives us all (including myself, especially in recent days) something to seriously ponder on.

Allah, glorified and exalted is He, created this human race[1] for Himself and laid special claim to it. He created everything for it and on account of it,[2] just as in the divine narration, “Son of Adam, I created you for Myself and I created everything for you. So by My right upon you, do not distract yourself with what I created for you from what I created you for.”[3] In another narration, [He said], “Son of Adam, I created you for Myself, so do not play.[4] I guaranteed your provision, so do not toil. Son of Adam, seek Me, you will find Me. If you find Me, you will have found everything while if I eluded you, everything will have eluded you—and I am more beloved[5] to you than everything.”[6] He, glorified and exalted is He, made the prayer a connective cause to His closeness, dialogue [with Him], His love, and intimacy with Him.

Ibn Qayyim al-Jawziyyah
Kitâb Asrâr asSalâh wal-Farq wal-Muwâzanah bain Dhawq asSalâh was-Samâ’, pgs. 68-69.

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Quote … Unquote … no. 10

Consider His wisdom, exalted is He, in that He made the servant’s kings, emirs and rulers of the genus of their deeds. Rather, it is as if their deeds appeared in the images of their rulers and kings. So if they were upright, their kings were upright, If they were just, they were just to them, and if they strayed, their kings and rulers would stray. If slyness and deceit appeared among them, their rulers would be like that. If they hindered Allah’s rights before them and were stingy with them, their kings and rulers would hinder what they had with them of the right and be stingy with them with regards to them. And in their business, if they took what they did not deserve from those they deemed weak, the kings would take what they did not deserve from them and taxes and duties would be imposed on them; whatever they extracted from the weak, the kings would extract it from them by force. Thus, their deeds appeared in the images if their deeds. And it is not from the divine wisdom that He entrusts the immoral evil [people] except to whoever is of their genus. So when the forefront was the best and most reverent of the generations, their rulers were like that. Then when they became white-haired, the rulers became white-haired for them. Thus, Allah’s wisdom refuses to entrust us, in the likes of these times, to the likes of Mu’awiyah and ‘Umar bin ‘Abdil-‘Aziz, let alone the likes of Abi Bakr and Umar. Rather, our rulers are according to our worth, the rulers of those before us are according to their worth. Each of the two matters is wisdom’s reason and requisite.

Ibn Qayyim al-Jawziyyah
Miftâh Dâr as-Sa’âdah, vol. 2, pgs. 177-178.

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