Explanation of Sufyan ath-Thawris letter - rahimahullah - he wrote to Abbad ibn Abbad al-Khawwas al-Arsufi word by word [part two] he (Rahimahullah) continued in his letter: ...Beware of the Rulers. Beware of coming near to them and of mixing with them in any of the affairs. Beware of being deceived, so that it said to you: Intercede [for me], so that you help one oppressed, or repel an act of oppression - because that is from the deception of Iblis, which the wicked reciters have taken as a means to attain a favorable position... Ibn Al-Jawzi (d. 597H) - rahimahullah - says in Talbis Iblis (p. 121-122): From the deception of Iblis upon the Scholars, is their mixing with the Rulers and flattering them and abandon censuring them when able to do so. And perhaps they find allowance for them where really there is no allowance, in order to attain a worldly goal - and threefold corruption comes about through this: Firstly: The Ruler - he says: If it were not correct, then the Scholar would have censured me - and how can I not be correct - and he eats from my wealth? Secondly: The common person says: There is no harm with this Ruler, nor his wealth, nor his actions, because the Scholar does not criticise him. Thirdly: The Scholar - because he corrupts his Din through that. Iblis may deceive them into entering upon the Ruler saying: We enter in order to intercede for a Muslim. This deception is uncovered by the fact that if a different person entered to intercede - the Scholar would not be pleased with that; and perhaps speak ill of him - since he wishes to be alone in the Rulers attention. - So entering upon the Ruler involves great danger, since the intention may be good when you first enter, but then may be changed by their honouring you, or bestowing things upon you, or by having ambitions and by not being able to avoid flattering them and leaving-off censuring them. - Sufyan ath-Thawri used to say: I do not fear from their debasing me, but I fear from their being generous towards me so that my heart inclines towards them. And Al-Hafidh Ibn Rajab al-Hanbali (d. 795H) says in Sharh Hadith Ma Dhiban (p. 53): Many of the Salaf used to forbid entering upon the Kings in order to command them with what is good and forbid them from what is evil also. - From those that forbade them were: Umar ibn Abdul-Aziz, Ibn Al-Mubarak, Ath-Thawri and others. - Ibn Al-Mubarak said: And with us, the one who orders and forbids is not the one who enters upon them and orders and forbids, but rather the one who orders and forbids is the one who keeps away from them. And that is for fear of trials for the one who enters upon them since a person when far away maybe deceived into thinking that he will order and forbid them and be stern with them - but when he sees them face to face, his soul inclines towards them, since love of nobility is hidden in the soul. Therefore he flatters them and is lenient with them and perhaps he inclines towards them and comes to love them, especially if they treat him kindly and generously and he accepts that from them. And this happened to Abdullah ibn Tawus with a certain ruler, in the presence of his father Tawus, so Tawus rebuked him for that. - And Sufyan Ath-Thawri wrote to Abbad ibn Abbad and in his letter was: And beware of the rulers ... Ibn Abdul-Barr (d. 463H) - the Scholar of Andulus - says in Jami Bayan al-Ilm (1/185-186), ending the chapter in which he mentioned the Salafs hatred of entering upon the kings and rulers: And the meaning of this chapter is with regard to the wicked oppressive ruler. However, as for the just and noble of them, then entering upon him, seeing him and helping him to do good is one of the best of good deeds. - Do you not see that Umar ibn Abdul-Aziz was accompanied by the great Scholar such as Urwah ibn Az-Zubayr and his level; and Ibn Shihab az-Zuhri and his level. And Ibn Shihab used to enter upon the ruler Abdul-Malik and his sons after him. - And from those who used to enter upon the ruler were: Ash-Shabi, Qabisah, Ibn Dhuayb, Raja ibn Haywat al-Kindi, Abul-Miqdam - who was a noble scholar, Al-Hasan, Abuz-Zinad, Malik ibn Anas, Al-Awzai, Ash-Shafii and others too many to mention. - So if the Scholar enters upon the ruler - now and again when there is a need - and he says what is good and speaks with his knowledge, then that is good and a means of Allahs pleasure until the Day he meets Him. But these sittings are usually a trial; and being safe therefrom is abandoning what is in them. - I say: Indeed they have spoken the truth, done well and have advised sincerely - rahimahumullah - because they were like the unclothed preachers who are not disbelieved - and how could they be anything else after they had heard the saying of Allahs Messenger, sallallahu alayhi wa sallam: He who comes to to the ruler is put to trial. Reported by Abu Dawud (no. 2859), At-Tirmidhi (no. 2256), An-Nasai (7/195-196), Ahmad (1/357) and others from Abu Musa al-Ashari - and it is Sahih due to supporting narrations. to be concluded...
Posted on: Thu, 27 Nov 2014 10:01:39 +0000