BENEFIT 197: Sincere Advice Is A Cause For Rectification Not Corruption

Sheikh Yusuf Al-Jazaa'iri ḥafidhahullāh wrote: "The sincere advisors who strive in commanding good and forbidding evil, as well as clarifying the mistakes of the mistaken ones and distinguishing truth from falsehood for the people, they are a cause for rectification, not corruption. Their efforts should not be seen as a cause for division or fitnah! Fitan only arises from those who cause it by spreading their errors within the community. When the advisors attempt to correct their mistakes, these mistaken individuals react with false accusations. The sincere advisor, whose efforts are endorsed by the shar'iah, bears no blame for any unintended consequences that may arise. Such consequences should not be attributed to him. Ash-Shatibi rahimahullah said: «الأسباب الممنوعة أسباب للمفاسد لا للمصالح، كما أن الأسباب المشروعة: أسباب للمصالح لا للمفاسد، مثال ذلك: الأمر بالمعروف والنهي عن المنكر؛ فإنه أمر مشروع؛ لأنه سبب لإقامة الدين وإظهار شعائر الإسلام، وإخماد الباطل على أي وجه كان، وليس بسبب في الوضع الشرعي لإتلاف مال أو نفس ولا نيل من عرض وإن أدى إلى ذلك في الطريق.. - إلى أن قال .. فالذى يجب أن يعلم أن هذه المفاسد الناشئة عن الأسباب المشروعة والمصالح الناشئة عن الأسباب الممنوعة ليست بناشئة عنها في الحقيقة وإنما هي ناشئة عن أسباب آخر مناسبة لها» "Prohibited causes are causes of corruption, not benefit, just as legitimate causes are causes of benefit, not corruption. For example, enjoining good and forbidding evil is a legitimate matter because it upholds religion, manifests Islamic rituals, and suppresses falsehood in any form. It is not, in principle, a cause for the destruction of property, life, or honour, even if such destruction occurs incidentally...As he continued...the evils arising from legitimate causes and the benefits arising from prohibited causes are not truly a result of these causes, but are due to other related factors." [Al-Muwafaqat, 1/374)] Similarly, Al-Mu'allimi rahimahullah states in "Al-Qaa’id" (p. 242): «...فإن الآيات نفسها تحضُّ على إقامة الدين والثبات عليه والاعتصام به واتباع الصراط المستقيم، بل هذا هو المقصود منها، فالثابت على الصراط، لم يُحدث شيئًا، ولم يقع بفعله تفرق ولا اختلاف وإنما يحدث ذلك بخروج من يخرج عن الصراط، وهو منهي عن ذلك، فعليه التبعة» "The Ayaat themselves urge the establishment of religion, steadfastness in it, adherence to it, and following the straight path. This is their primary purpose. The one who remains steadfast on the path has not caused any division or disagreement by his actions; rather, division occurs due to those who deviate from the path, which they are forbidden to do, and thus the responsibility lies with them." [end quote] If we were to follow this reasoning, we would avoid addressing issues of creed and monotheism, as they too fall under the same reason: i.e. conflicts may arise with those who disagree in establishing the religion as Allah intended. As-Sam’ani, may Allah have mercy on him, said in "Al-Intisar li-Ashab al-Hadith" as found in various sections (pp. 49-50): "If someone says that delving into issues of Qadr, [Divine] Attributes, and the conditions of Eman leads to division and discord and so should be abandoned and ignored الجواب: إنما قلنا هذا في المسائل المحدثة؛ فأما الإيمان بهذه المسائل، فهو من شرط أصل الدين، ولا بد من قبوله على نحو ما ثبت فيه النقل عن رسول الله الله وأصحابه، ولا يجوز لنا الإعراض عن نقلها وروايتها وبيانها، لتفرق الناس في ذلك، كما في أصل الإسلام والدعاء إلى التوحيد وإظهار الشهادتين). اهـ The response is: We only say this regarding newly introduced issues. As for belief in these matters, it is an essential condition of the religion. We must accept it as transmitted from the Prophet ﷺ and his companions. We cannot ignore transmitting, narrating, and explaining these issues due to people's disagreements, just as we cannot ignore the essence of Islam, calling to monotheism, and declaring the two testimonies." [end of quote]