A summary of the concepts held by the Ahl al-Sunnah.
The terminology of victory (nasr).
The term 'victory' appears in the Qur'an with multiple meanings.
These are variations of diversity, not variations of contradiction.
Among these meanings are:
First: relief or a way out.
"Or do you think that you will enter Paradise..."
"...while there has not yet come to you the like of what came to those who passed on before you?"
"They were touched by poverty and hardship..."
“Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.” (2:214)
"...'When is the help of Allah?'"
“Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.” (2:214)
Second: overcoming and prevailing.
Allah the Exalted says:
"...and victory is not except from Allah, the Exalted in Might, the Wise."
And He the Exalted says:
“And verily Our word went forth of old unto Our bondmen sent (to warn)” (37:171)
"...indeed, they are the ones who will be victorious."
Third:
Supporting the Messenger, peace be upon him, and his followers against his enemies.
“Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful.” (7:157)
“Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful.” (7:157)
"...it is those who are the successful."
Fourth:
Salvation from the punishment of Allah.
Allah the Exalted says:
"'Then who would help me against Allah if I disobeyed Him?'"
Fifth:
Supporting the oppressed.
He the Glorified says:
"And do not kill the soul which Allah has forbidden, except by right."
“And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.” (17:33)
“And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.” (17:33)
"...indeed, he has been supported."
Sixth:
Victory over the disbelievers.
Allah the Exalted says:
“And delivered him from the people who denied Our revelations. Lo! they were folk of evil, therefor did We drown them all.” (21:77)
Seventh:
Allah honoring His servants and their striving in His cause.
Allah the Exalted says:
“Those who have been driven from their homes unjustly only because they said: Our Lord is Allah - For had it not been for Allah's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of Allah is oft mentioned, would assuredly have been pulled down. Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty -” (22:40)
Eighth:
Deliverance from the punishment of Allah on the Day of Resurrection.
Allah the Exalted says:
"'Do not cry out today; indeed, you will not be helped by Us.'"
Ninth:
Strength and invulnerability.
Allah the Exalted says:
“And they were unable to rise up, nor could they help themselves.” (51:45)
Victory and defeat.
It has been established that the reality of victory is the triumph of the creed in the hearts of its people.
And the exaltation of faith, regardless of the trials and tribulations.
Conversely:
Defeat is the defeat of faith in the hearts of its people.
And the shaking of the creed in the face of trials.
Indeed, victory in battles:
Is the result of victory over one's desires and the love of this world in the heart.
And victory in its highest forms:
Is the triumph of the spirit over the material.
The triumph of the creed over pain.
And faith over tribulation.
With this correct understanding of the reality of victory and defeat:
They have concepts in the tangible reality.
Led by the sound understanding previously explained.
Among these:
First:
The killing of believers and the lack of visible results of their call does not mean defeat.
Rather, prophets and callers may die or be killed.
And this becomes a cause for the manifestation of the truth and its empowerment.
How many a martyr has achieved victory for his creed through his martyrdom!
Second:
Tangible victory in battles.
Firmness of footing therein.
And sacrificing wealth and self for the sake of Allah the Exalted.
Third:
Victory is not by numbers or equipment.
Rather, it is by the measure of the hearts' connection to the power of Allah the Almighty.
Against which the power of all creation cannot stand.
Allah the Exalted says:
“And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.” (2:249)
Fourth:
The truth is never defeated.
Rather, its followers are defeated if they neglect to take the means of victory.
He the Glorified says:
“Nay, but We hurl the true against the false, and it doth break its head and lo! it vanisheth. And yours will be woe for that which ye ascribe (unto Him).” (21:18)
Fifth:
Every call to Allah based on insight.
In which the soldiers are sincere to Allah.
It is prevailing and victorious, no matter what obstacles are placed in its path.
He the Glorified says:
“And verily Our word went forth of old unto Our bondmen sent (to warn)” (37:171)
"...indeed, they are the ones who will be victorious."
This is the promise of Allah, which does not fail.
But it is contingent upon the decree of Allah, His wisdom, and His knowledge.
He brings it about when He wills.
Its apparent effects may be slow when measured against the limited lifespans of humans.
But it does not fail.
“It is a promise of Allah. Allah faileth not His promise, but most of mankind know not.” (30:6)
It may be realized in a form that humans do not perceive.
Because they seek the familiar forms of victory and prevailing.
But Allah the Almighty desires another form of victory that is more complete and lasting.
Thus, what Allah wills comes to pass, not what humans will.
Sixth:
Victory and empowerment are the fruit of steadfastness upon the path of Allah the Almighty, seeking His countenance.
For it has never happened in human history:
That a group remained steadfast upon the guidance of Allah.
Except that He granted them strength, invulnerability, and happiness in the end.
After preparing them to carry the trust and preserve it.
Allah the Exalted says:
“Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” (24:55)
“Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” (24:55)
“Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” (24:55)
“Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” (24:55)
“Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” (24:55)
This is the path to victory.
Seventh:
Many callers often say:
That what the Muslims lack in order to be victorious:
Is a leader like Salah al-Din and other conquering leaders.
This is a mistake.
For if someone like Salah al-Din were to emerge today:
The tyrants of the age would strike him down.
And accuse him of terrorism and extremism.
Therefore, the leader qualified for victory:
Only emerges from a striving, rising Ummah.
The Ummah is a condition for the existence of the leader.
And not the other way around.
The causes of victory and the foundations of empowerment.
Victory and empowerment have causes and foundations.
According to the Prophetic methodology for change.
Summarized as follows:
First:
Sound understanding and insight in the religion.
Allah the Exalted says:
“Say: This is my Way: I call on Allah with sure knowledge. I and whosoever followeth me - Glory be to Allah! - and I am not of the idolaters.” (12:108)
“Say: This is my Way: I call on Allah with sure knowledge. I and whosoever followeth me - Glory be to Allah! - and I am not of the idolaters.” (12:108)
“Say: This is my Way: I call on Allah with sure knowledge. I and whosoever followeth me - Glory be to Allah! - and I am not of the idolaters.” (12:108)
So whoever desires to support this religion:
And strives for its empowerment on earth:
Must possess sound insight into the religion.
This is by following the Messenger, peace be upon him.
And tracing his guidance and methodology.
The most important of which:
Is beginning the call with the Oneness of Allah the Almighty.
He has no partner.
And correcting the creed.
This is what the Messenger, peace be upon him, began with.
And the prophets before him.
Allah the Exalted says:
"And We certainly sent into every nation a messenger..."
"...'Worship Allah and avoid Taghut.'"
And He the Glorified says:
"And We sent not before you any messenger..."
“And We sent no messenger before thee but We inspired him, (saying): There is no Allah save Me (Allah), so worship Me.” (21:25)
Second:
Sincerity to Allah the Exalted in carrying out the call and purity of intention.
This is taken from the previous verse in Surah Yusuf.
In His saying:
"I invite to Allah."
Meaning: I invite to Allah alone, sincere to Him in religion.
Not to myself or any other purpose.
Third:
Unity of word and unity of rank.
This foundation is the fruit of sincerity and purity of intention.
Because among the greatest causes of division:
Is weak sincerity, following desires, and personal interests.
Especially if those who differ are upon a correct understanding and a sound methodology.
If they differ while they are upon one methodology:
Then surely, desires and weak sincerity were the cause.
Allah the Glorified has shown us in His Book a Sunnah that does not change.
Which is that failure and the delay of victory:
Are the fruit of disagreement and division.
He the Glorified says:
“And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.” (8:46)
Fourth:
There must be testing and distinction.
Allah the Almighty says:
“And that Allah may prove those who believe, and may blight the disbelievers.” (3:141)
And He the Glorified says:
“It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.” (3:179)
Allah the Almighty teaches us in these two verses:
That there is no empowerment before testing.
And before the evil is distinguished from the good.
Therefore, before empowerment and victory:
There must be the trial that paves the way for it.
This requires that the call takes its share of clear proclamation of this religion.
So that the proof is established against the people.
And those who perish might perish upon evidence.
And those who live might live upon evidence.
Fifth:
Taking the available and permissible material means.
Because if the previous foundations were from the category of taking the religious means for victory and empowerment:
Then the intent of this fifth foundation:
Is taking the means of material strength and preparing for that.
According to one's ability and capacity.
In our reality today:
It is incumbent upon those standing to support the religion:
Material preparation.
Media preparation.
Military preparation.
And other such commanded means.
Which should not be neglected.
Sixth:
Reliance upon Allah the Almighty.
And seeking help from Him alone.
This is an important foundation of the foundations of victory and empowerment.
And although it is included in the first and second foundations:
Singling it out here in an independent paragraph has its importance.
So that the supporters of Allah do not become attached to the means.
And their seeking help from Allah the Almighty weakens.
For Allah the Glorified is the Supporter and the Helper.
Allah the Exalted says:
“Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.” (8:17)
“Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.” (8:17)
The reality of reliance upon Allah:
Is the ultimate dependence upon Allah the Glorified.
With the ultimate trust and good opinion of Him the Glorified.
And disavowing one's own power and strength.
And realizing His saying:
"...and victory is not except from Allah, the Exalted in Might, the Wise."
It also requires frequent remembrance of Allah, glorifying Him, and seeking His forgiveness.
And frequent prayer.
He the Glorified says:
"So be patient over what they say..."
“Therefor (O Muhammad) bear with what they say, and hymn the praise of thy Lord before the rising and before the setting of the sun;” (50:39)
“And in the night-time hymn His praise, and after the (prescribed) prostrations.” (50:40)
And strengthening the recourse to Allah the Almighty.
and his supplication and humble entreaty before Him,
in seeking victory and repelling the evil of enemies,
and having certainty in the victory of Allah, glory be to Him,
and in His subjugation of the hosts of the heavens and the earth
to aid His allies,
provided they fulfill the causes of victory.
This is what the Messenger, peace and blessings of Allah be upon him, did
in his military expeditions.
In the Battle of Badr, he organized the army,
and took all possible practical measures,
then he turned toward the command post,
supplicating and beseeching his Lord for victory.
The same was true in the Battle of the Trench and other expeditions.
This is the balanced, just methodology
for seeking the victory of Allah the Almighty,
situated between two blameworthy extremes.
The first extreme:
those who believe that Allah will grant them victory
simply because they are Muslims,
even if they neglect all or some of the causes of victory.
They say
that they rely upon Allah,
without taking the necessary religious and material means.
The second extreme:
those who exaggerate in material matters and become attached to them,
and believe that victory cannot occur
unless the strength of the Muslims
is equal to or greater than the strength of the disbelievers.
Their reliance upon Allah is weak,
as is their trust in His victory and His subjugation of the enemies
through the weapon of terror, the weapon of the angels,
and other signs and miracles.
They have forgotten the saying of the Almighty:
“And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.” (2:249)
“And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.” (2:249)
"And Allah is with the patient."
This perception has resulted in
a weakness in turning to Allah
and seeking victory from Him.
They have despaired of the triumph of the religion
due to the superiority of the enemies
in their numbers and equipment.
Unity and Division
What is meant by the "community" (Jama'ah)
is whoever follows what was followed by
the Messenger, peace and blessings of Allah be upon him,
and his Companions in belief and conduct.
This definition of the community
is derived from his saying, peace and blessings of Allah be upon him:
"My Ummah will split into
seventy-three sects;
one will be in Paradise,
and seventy-two will be in the Fire."
It was asked, "O Messenger of Allah, who are they?"
He said, "The community."
And in another hadith:
"That which I and my Companions are upon."
Al-Shatibi, may Allah have mercy on him, mentioned
several meanings for the community,
which boil down to two meanings.
They are, firstly:
the community of creed and methodology,
which is the one committed to what
the Messenger, peace and blessings of Allah be upon him,
and his Companions, may Allah be pleased with them, were upon
regarding matters of belief and fundamental ethics.
Secondly:
the community in the specific sense,
which is adherence to the body of Muslims
that has an Imam who conforms to the Shari'ah,
and not separating from them or rebelling against them.
The blameworthy division that is forbidden
is for the single community to split
among itself,
because division among those of the same methodology
only occurs due to whims
and personal interests.
This type of division
is what the texts of the Book and the Sunnah
have forbidden and warned
against its consequences,
as in the saying of the Almighty:
"And do not be like those
who became divided and differed
after there had come to them..."
“And be ye not as those who separated and disputed after the clear proofs had come unto them. For such there is an awful doom,” (3:105)
And the saying of the Almighty:
"Turning in repentance to Him, and fear Him,
and establish prayer,
“Turning unto Him (only); and be careful of your duty unto Him and establish worship, and be not of those who ascribe partners (unto Him);” (30:31)
“Of those who split up their religion and became schismatics, each sect exulting in its tenets.” (30:32)
and do not be of those who split up their religion
and became sects, each faction rejoicing in what it has."
And the saying of the Prophet, peace and blessings of Allah be upon him:
"The community is a mercy,
and division is a torment."
Narrated by Ahmad and classified as hasan by Al-Albani.
This is what the reports from the salaf have addressed
in warning against,
such as the saying of Ibn Mas'ud, may Allah be pleased with him:
"Dissent is evil."
And his saying:
"What you dislike while in the community
is better than what you love while in division."
Praiseworthy separation
is the separation from sects
and heretical groups
that contradict what
the Messenger, peace and blessings of Allah be upon him,
and his Companions were upon.
This is a praiseworthy and necessary separation.
Moderation in Unity and Division
Moderation means justice and the middle path,
meaning there are two blameworthy extremes
and one praiseworthy middle.
The extreme of excess in understanding the community
is to narrow its concept
until it ends up
excluding groups and individuals
from the circle of Ahl al-Sunnah wal-Jama'ah
simply because they fell into errors
that are open to scholarly disagreement,
or a difference in a chapter
of the chapters of creed
due to an effort of understanding (ijtihad),
and not due to adherence to a principle
of the principles of the people of innovation.
This understanding from this side has led
to the exclusion of great Imams
from the jurists of the Ummah,
its hadith scholars, and its mujahidin.
The extreme of negligence
are those who were negligent
and expanded the meaning of the community
out of their claimed concern
for the unity of the word
of the Muslims
and the strengthening of the ranks,
so they expanded the concept of the community
until they included in it
those who do not belong to it, from the people of division
or innovations and misguidance,
among those who contradicted a principle
or more of the principles of belief.
The middle path
are those who did not expand
nor dilute the concept of the community,
nor did they include in it
those who do not belong to it.
Just as they did not narrow
the circle of Ahl al-Sunnah
to exclude everyone who has
the slightest slip.
Nevertheless, this middle path
sees that those who affiliate
with Ahl al-Sunnah wal-Jama'ah
and enter into their circle
vary
in perfecting the attributes of Ahl al-Sunnah;
some are more perfect than others
in belief and conduct,
and some are more perfect in calling to Allah,
jihad,
and in sacrifice and giving.
Yet they all remain
within the circle of Ahl al-Sunnah wal-Jama'ah.
And the closer
the one who affiliates with them is to perfection,
the better.
Disagreement in matters of ijtihad,
emerging issues, and their rulings
is expected among Ahl al-Sunnah,
but it does not lead to
division and rancor.
It does not lead to this,
for that is transgression and following whims,
as was stated by
Shaykh al-Islam Ibn Taymiyyah,
may Allah have mercy on him.
But permissible ijtihad
does not reach the level of tribulation
and division
except with transgression,
not merely due to ijtihad.
Partisanship and Factionalism
Factionalism
is the gathering of a group
for a specific goal,
and its preparation is homogeneity and cooperation
and organized work.
It is divided into
praiseworthy factionalism
and blameworthy factionalism.
Praiseworthy factionalism
is gathering for a work
that Allah the Almighty loves,
whether it be worship, calling to Allah,
jihad, or relief work,
and it is committed
to the Book and the Sunnah
according to the understanding of the Companions,
and its intention is
His Paradise,
Far removed from partisan fanaticism.
And its individual components.
And the blameworthy formation of factions.
It is the act of coming together for a specific task.
A source that contradicts what was previously established.
Upon him is the Messenger, peace and blessings of Allah be upon him.
and his Companions
Or that it be in accordance with it.
However, the intent behind it is merely worldly gain.
And its shares.
And the party that finds itself in this state
It predominates among its individual members.
The blameworthy partisanship toward a group and its members.
And the principles of loyalty and disavowal are based upon it.
And regarding these two types
Regarding the Confederates, he says
Shaykh al-Islam Ibn Taymiyyah
May Allah have mercy upon him; as for...
The head of the party, for he is the head.
The faction that forms a party.
Meaning, it becomes a faction.
If they are gathered together
in accordance with what Allah has commanded.
and His Messenger, peace and blessings of Allah be upon him.
Without any addition.
or a deficiency
They are believers who possess
And upon them is what is incumbent upon them.
Even if they had added to it
in that, or they fell short.
The example of showing blind partisanship for someone
He joined them in their faction.
with both truth and falsehood
And turning away from those who have not entered [the fold of Islam].
within their party, regardless of whether it was
whether upon truth or falsehood
This is a form of division.
That which Allah the Exalted has condemned.
and His Messenger, peace and blessings of Allah be upon him.
For indeed, Allah
and His Messenger, peace and blessings of Allah be upon him.
They were commanded to maintain unity and cohesion.
And as a prohibition against
Division and disagreement.
And they were commanded to cooperate.
upon righteousness and piety.
And [he] forbade cooperation [in sin and transgression].
in sin and transgression
The scholarly reviews
Reviewing and revising one's understanding is a characteristic of the scholars.
It is praiseworthy because it stands for
regarding the self-examination of one's soul.
And holding it to account.
To understand her rights and her obligations.
So that the servant may be
He is in a state of continuous self-assessment.
And keep her steadfast upon the truth.
And he abandoned what was in it.
In opposition to the Book and the Sunnah.
This is based upon
The individual level.
Just as the commendable form of review
It operates at the level of the community.
And the various Islamic sects
By examining their circumstances.
And her journey.
And the extent of its proximity or distance.
...grounded in knowledge of the Book and the Sunnah.
And in practice, and in state.
The reviews
Returning to the truth.
Once it has been made clear by its evidence.
And abandoning falsehood.
Once its invalidity has been made manifest.
Among these is the statement of 'Umar, may Allah be pleased with him.
may Allah be pleased with him, in his final testament.
Regarding Abu Musa al-Ash'ari, may Allah be pleased with him.
He appointed him to the position of judge.
And let not the fulfillment of a decree prevent you
I have judged by it today.
So you have examined your own soul regarding it.
And therein You have guided me to Your right path.
That you should seek the truth within it.
Nothing can invalidate the truth.
And reviewing the truth is a virtue.
It is better than persisting in error.
in falsehood
Revisions and retractions
It signifies a retreat.
Regarding the Truth
This is a blameworthy trait.
This is a counterpart to the revisions.
It may sometimes become intermingled.
The concept of revisions as retractions.
And between the two lies a fine line.
The difference between the two is as follows:
That the reviews
As previously mentioned.
Submission to the truth.
And returning to it once it becomes clear.
And avoiding partisanship for one's own self.
and its errors.
And the continuous practice of self-reckoning.
regarding the statements, actions, and stances.
And the extent to which it conforms.
Regarding the Divine Law (Shari'ah)
As for the retractions,
In most cases, this represents a retraction from the truth.
And setbacks in conceptual understanding.
and conduct.
It describes a state of instability.
It manifests in certain situations.
Being oppressed and facing trials.
Or in cases of impulsive reactions.
That which is not accounted for.
Or perhaps they serve as refutations.
Actions that constitute erroneous practices.
It is paid toward a specific form.
A mistaken confrontation.
Like one who rejects any action.
His striving is according to what he perceives.
Regarding some of the erroneous practices.
For some of the mujahidin.
The impediments to victory
It is that which causes the delay.
The victory of Allah, the Almighty and Majestic.
due to the sins of the servants.
This occurs due to the failure to follow through.
One or more.
Among the reasons previously mentioned
Among the causes and conditions for victory
Either due to a flaw in the methodology.
And following [the Sunnah], or weakness.
Regarding sincerity and the seeking of anything other than Allah.
The Countenance of Allah, the Almighty and Majestic.
Or it may be due to the existence of sectarian division.
And the internal discord within the ranks of the believers.
Or negligence in taking [the knowledge].
by means of the prescribed causes.
From the preparation of material strength.
These are the most important
The obstacles that result from it
The victory of Allah, the Almighty and Majestic, was delayed.
In general terms.
As for the detailed perspective.
It is therefore possible to categorize
These obstacles are but obstacles.
Internal obstacles and impediments.
Kharijite
Internal obstacles
And it is that which
It pertains to the obstacles.
The sense of selfhood within the souls of those who call others to Allah.
Such as the flaws in one’s understanding and intention.
Or among themselves.
These are either manifest obstacles.
Like the existence of some
The manifest and persistent sins.
During certain supplications
Or internal impediments.
Such as the weakness of one's sincerity or fear of Allah.
Or hope.
Or the presence of certain spiritual ailments of the heart.
Such as envy and self-admiration.
And others besides them.
It also encompasses internal obstacles.
The presence of grudges and deep-seated animosity.
And division and conflict.
From some of the supplications.
All of these are among the obstacles that
You delay the victory of Allah, the Almighty and Majestic.
And among the obstacles
Prioritizing what is termed
The best interests of the call to Islam.
to justify many of them through it
Among the violations of the Shari'ah committed in the name of
This public interest, and this
It is a slippery slope and an entry point for Satan.
Through it, one enters into the call to Allah.
And its people, in order to defile it.
It may sometimes transform
The slippery slope of calling people toward an idol.
Some callers to Islam use it as a form of worship.
And they do not perceive it.
And the sincere proponents of the call.
Their sole concern will be that.
Steadfastness upon the correct methodology.
without paying any heed to what
This is followed by the resulting consequences.
It may appear to them that within it lies
a danger to the call to Islam and those who uphold it.
He says that to them.
leading to dangerous concessions.
In the interest of the da'wah.
And Allah, the Exalted, knows best.
He grants them safety out of consideration for the public interest.
Indeed, those who call to Allah are tasked with a responsibility.
Steadfastness upon the correct methodology.
And that they do not deviate
from the path.
Allah, the Almighty and Majestic, guarantees
the outcomes and brings about
His victory, glory be to Him, according to His knowledge
and His wisdom.
External obstacles
are those obstacles
and challenges that arise
from outside the Islamic ranks.
Among these are,
firstly:
The overt disbelievers,
who openly manifest their hostility
and hatred toward Islam and its people,
and wage war against them.
Secondly:
The hypocrites,
who show Islam outwardly while concealing
disbelief inwardly,
being from among our own people,
speaking our own language,
such as the secularists and the apostates
who plot against this religion,
and take the disbelievers as allies—
the Jews, the Christians, and others—
and support them against the Muslims.
Thirdly:
The regimes that oppose
Allah and His Messenger,
which rule by other than what
Allah has revealed,
and persecute the callers to Islam and the reformers
under the pretext that they are people of extremism
and terrorism.
Following these are all those who align with them,
stand in their trenches,
and are used by the tyrants
to fight against the callers and reformers,
such as the corrupt scholars,
the corrupt judges,
and the media, security,
and military apparatuses.
Internal obstacles
are more dangerous than external ones,
for if the Muslims were safe
from the internal obstacles within their own souls,
the external obstacles
would not harm them.
The Almighty said:
﴾But if you are patient and fear Allah,
their plot will not harm you
at all.﴿
“For him are angels ranged before him and behind him, who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him.” (13:11)
﴾Allah will not change the condition of a people
until they change
what is in themselves.﴿
Disagreement:
Disagreement is part of human nature,
arising from that difference
in intellects and understandings,
the entry of desires, the whims
of the self, and partisanship for opinions
and positions.
Nevertheless, the truth is one
and does not multiply,
though it may manifest in various forms.
The existence of disagreement
does not necessitate enmity or
separation and estrangement,
especially if it occurs
within the circle of the Ahl al-Sunnah.
The salaf continued to have
disagreements among themselves regarding some
issues of jurisprudence (fiqh),
yet love
and loyalty remained between them.
Disagreement is of two types:
Firstly:
A type where one of the two parties is praised
and the other is condemned,
such as the disagreement that occurs
between the believers and the disbelievers,
or between the Ahl al-Sunnah
and the proponents of innovation.
As in His saying:
﴾But they differed,
“Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.” (2:253)
[some] believed and [some] disbelieved.﴿
And as in His saying:
﴾These are two adversaries who have disputed
over their Lord.﴿
Everything related to matters
of creed and its foundations
upon which there is no disagreement—
then distancing oneself from those who oppose it
is mandatory,
and it falls under this category.
Secondly:
A type where both
disagreeing parties are condemned
if this causes
division and enmity;
and it is praised if the party
does not make this disagreement
a cause for separation and division.
The salaf of the Ummah accommodated this type
of disagreement,
and it did not result in
division and enmity.
What is permissible to disagree upon:
Every issue
that the salaf allowed disagreement in,
we may also allow.
It has multiple forms,
among them:
Firstly:
Disagreement in defining
the point of contention,
which occurs when one of the disagreeing parties
addresses a point of contention
different from what the other addressed,
or when one
of the disagreeing parties calls it by a specific term
and the other
calls it by another term,
while both return
to the same meaning.
Thus, it appears that there is a disagreement,
but upon clarifying
the point of contention,
it becomes clear that there is agreement
and not a dispute,
such as the disagreement in the Tafsir of
the "Straight Path,"
where it was interpreted as Islam,
and interpreted as the Sunnah.
These interpretations
are of the category of "disagreement of diversity,"
as they are common names
for one single meaning,
which is Islam.
Secondly:
Disagreement on an issue that has
several forms, all of which are
correct and not contradictory.
This appears in
the descriptions of some acts of worship,
such as the disagreement on the method
of performing the prayer,
with some saying it is performed in pairs,
and others individually,
as a sound hadith has been reported
for each form,
and like the disagreement in the Qur'anic recitations.
Thirdly:
Disagreement regarding a specific issue
for which evidence has been reported,
then the opponent comes
with evidence contradicting it.
After investigating the evidence,
it appears that one of the two
pieces of evidence is stronger and more correct than the other.
Here, it is mandatory
to return to the stronger opinion.
Each party might insist
that their evidence is the most correct;
this is among what is permissible
to disagree upon,
and it is not permissible for it to be a cause
for division.
However, this does not mean adopting
eccentric opinions
or some of the slips of scholars
that contradict the evidence;
rather, one must advise the opponent
and return them to the evidence.
The error of the statement:
"There is no condemnation in matters of disagreement."
The absolute use of this phrase
is incorrect.
The correct way to say it is:
"There is no condemnation in matters of
ijtihad (independent legal reasoning),"
because for disagreement in an issue
for which sound evidence has been reported,
it is mandatory to condemn the one
who adopts the contrary,
but without separation or enmity.
As for matters of
ijtihad for which no
evidence has been reported,
there is no condemnation in them.
The first incitement of some against others
is that which arises from division
and disagreement.
Indeed, the thing that most enrages the Shaytan
is to see harmony, love,
and unity among the callers
and reformers in this Ummah,
The thing that brings him the greatest joy
is to sow discord and enmity
among them,
for he knows that unity
is a cause for victory and success
in this world and the Hereafter,
while division leads to failure
and the loss of strength,
just as in an atmosphere of division
and disagreement, injustice spreads.
Among the manifestations of this injustice
occurring today among Muslims
are the following:
First:
Backbiting and tale-bearing,
stemming from envy and malice,
thinking ill of those who call to Allah,
and prying into their faults.
Second:
The matter may go beyond backbiting
and envy to attempting
to harm some reformers,
through false accusations
that result in
harm to their persons, honor,
or wealth.
Third:
Denying scholars their due right,
and forgetting their trials, efforts, and struggles
simply because of a stumble,
or a few stumbles attributed to them;
this is a form of injustice
and a lack of justice and fairness.
Fourth:
Rejoicing when people of
knowledge and reform
fall into errors and mistakes,
while feeling sadness and distress
when they arrive at the truth,
and gloating over them if
they are afflicted with hardship or harm.
Fifth:
A lack of clarity and honesty
among those of knowledge,
and dealing with one another using ambiguous,
devious methods that may involve
lying, treachery,
or betrayal;
all of this is injustice and a cause of ruin.
Sixth:
Remaining silent regarding the injustice and aggression
that befalls some callers to Allah,
refraining from supporting them
when one is able to do so,
and sitting with those who speak
ill of them, slander them,
and attribute faults to them,
without rebuking them
or leaving their company
when one is unable to offer a rebuke.
Seventh:
Among the injustices occurring
between some callers to Allah
is the aggression in their responses
to one another,
whether in dialogue,
debates, or written works;
these responses are often
governed by personal desire,
especially if they take place
in the presence of groups of people.
Among the forms of this transgression
are questioning intentions and motives,
rejecting the truth
when it is spoken by an opponent,
forcing an opponent to accept
the implications of their words
which they do not actually hold,
leveling baseless accusations
against an opponent,
and showing blind partisanship for certain
opinions, even if they are
false.
A summary of the concepts
of the Ahl al-Sunnah.