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A Sharia-Based Evaluation of ISIS-Khawarij’s Propaganda and Criticism Against the IEA

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Part 16

Authored by: Mawlawi Ahmad Ali

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Hazrat Saʽd ibn ʽUbadah’s Muzaheret

The Muzaheret regarding Hazrat Saʽd ibn ʽUbadah (Ra) is described in detail in the Sahihayn (Bukhari and Muslim) as follows:

When Hazrat Aisha Siddiqa (RA) was falsely accused of slander, the main instigator behind this accusation was the leader of the hypocrites, Abd Allah ibn ‘Ubayy ibn Salūl.

The Prophet (PBUH) went to Masjid Nabawi and addressed the companions (may Allah be pleased with them), saying: “Who will rid me of this man, Abd Allah ibn ‘Ubayy ibn Salūl? He has caused me immense pain, to the extent that he accused my wife, Hazrat Aisha (RA), of immorality. By Allah, I know nothing about my wife except goodness. As for the man with whom they associate her in this slander, I know nothing about him except goodness as well.”

The chief of the Aws tribe, Sa’d ibn Mu’adh (RA), about whom it is said that he never cared about anyone when it came to speaking the truth. When he passed away, the Throne of Allah shook due to grief. He was the one who made the historic judgment regarding Banu Qurayza, which the Prophet (PBUH) affirmed with the words:

«لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ»

Hazrat Sa’d ibn Mu’adh (RA) said: “O Messenger of Allah, we will take care of this matter. If he is from our tribe, we will behead him; but since he belongs to our brothers, the Khazraj tribe (implying that they should take action), but if you command us, we will execute him.”

Upon hearing this, the chief of the Khazraj tribe, Hazrat Saʽd ibn ʽUbadah (RA), became angry and defended Abd Allah ibn ‘Ubayy ibn Salūl. He said to Sa’d ibn Mu’adh (RA), “By Allah, you cannot kill him, nor do you have the authority to do so.” At this, Usayd ibn Hudayr (RA) stood up and responded to Hazrat Saʽd ibn ʽUbadah, “You have lied! By Allah, we will surely kill him, you are a hypocrite, defending the hypocrites.”

وَكَذَلِكَ فِي الصَّحِيحَيْنِ [وَغَيْرِهِمَا] فِي حَدِيثِ الْإِفْكِ لَمَّا قَامَ النَّبِيُّ ﷺ خَطِيبًا عَلَى الْمِنْبَرِ يَعْتَذِرُ مِنْ رَأْسِ الْمُنَافِقِينَ عَبْدِ اللهِ بْنِ أُبَيٍّ فَقَالَ: «مَنْ يَعْذُرُنِي مِنْ رَجُلٍ [قَدْ] بَلَغَنِي أَذَاهُ فِي أَهْلِي. وَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا».

فَقَامَ سَعْدُ بْنُ مُعَاذٍ سَيِّدُ الْأَوْسِ، وَهُوَ الَّذِي اهْتَزَّ لِمَوْتِهِ عَرْشُ الرَّحْمَنِ، وَهُوَ الَّذِي كَانَ لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، بَلْ حَكَمَ فِي حُلَفَائِهِ مِنْ بَنِي قُرَيْظَةَ بِأَنْ يُقْتَلَ مُقَاتِلُهُمْ وَتُسْبَى ذَرَارِيهِمْ وَتُغْنَمُ أَمْوَالُهُمْ، حَتَّى قَالَ النَّبِيُّ ﷺ: «لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ». «فَقَالَ: يَا رَسُولَ اللَّهِ! نَحْنُ نَعْذُرُكَ مِنْهُ. إِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ، وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ. فَقَامَ سَعْدُ بْنُ عُبَادَةَ فَقَالَ: كَذَبْتَ لَعَمْرُ اللهِ، لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ. فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ، فَقَالَ: كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ، فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ.

Hafiz Ibn Taymiyya’s Perspective on Supporting Non-Muslims Against Muslims (Muzaheret):

Sheikh al-Islam Ibn Taymiyya (may Allah have mercy on him), in Majmu’ al-Fatawa (vol. 7, p. 523), stated:

“When a Muslim shows affection toward a disbeliever or supports them against a Muslim, it is a sin but not disbelief (kufr), as this action is not based on faith or belief but rather due to personal interests, kinship, or some other necessity.” As he stated:

الْأَصْلُ الثَّانِي: أَنَّ شُعَبَ الْإِيمَانِ قَدْ تَتَلَازَمُ عِنْدَ الْقُوَّةِ وَلَا تَتَلَازَمُ عِنْدَ الضَّعْفِ، فَإِذَا قَوِيَ مَا فِي الْقَلْبِ مِنَ التَّصْدِيقِ وَالْمَعْرِفَةِ وَالْمَحَبَّةِ لِلَّهِ وَرَسُولِهِ أَوْجَبَ بُغْضَ أَعْدَاءِ اللَّهِ. كَمَا قَالَ تَعَالَى: ﴿وَلَوْ كَانُوْا يُؤْمِنُوْنَ بِاللّٰهِ وَالنَّبِىِّ وَمَاۤ اُنْزِلَ اِلَيْهِ مَا اتَّخَذُوْهُمْ اَوْلِيَآءَ﴾ وَقَالَ: ﴿لَا تَجِدُ قَوْمًا يُّؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِ يُوَآدُّوْنَ مَنْ حَآدَّ اللّٰهَ وَرَسُوْلَهٗ وَلَوْ كَانُوْۤا اٰبَآءَهُمْ اَوْ اَبْنَآءَهُمْ اَوْ اِخْوَانَهُمْ اَوْ عَشِيْرَتَهُمْؕ اُولٰٓئِكَ كَتَبَ فِىْ قُلُوْبِهِمُ الْاِيْمَانَ وَاَيَّدَهُمْ بِرُوْحٍ مِّنْهُ﴾. وَقَدْ تَحْصُلُ لِلرَّجُلِ مُوَادَّتُهُمْ لِرَحِمِ أَوْ حَاجَةٍ، فَتَكُونُ ذَنْبًا يَنْقُصُ بِهِ إيمَانُهُ، وَلَا يَكُونُ بِهِ كَافِرًا، كَمَا حَصَلَ مِنْ حَاطِبِ بْنِ أَبِي بلتعة لَمَّا كَاتَبَ الْمُشْرِكِينَ بِبَعْضِ أَخْبَارِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَنْزَلَ اللَّهُ فِيهِ: ﴿يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تَتَّخِذُوْا عَدُوِّىْ وَعَدُوَّكُمْ اَوْلِيَآءَ تُلْقُوْنَ اِلَيْهِمْ بِالْمَوَدَّةِ﴾.

وَكَمَا حَصَلَ لِسَعْدِ بْنِ عبادة لَمَّا انْتَصَرَ لِابْنِ أبي فِي قِصَّةِ الْإِفْكِ. فَقَالَ: لِسَعْدِ بْنِ مُعَاذٍ: كَذَبْت وَاللَّهِ؛ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ؛ قَالَتْ عَائِشَةُ: وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ احْتَمَلَتْهُ الْحَمِيَّةُ. وَلِهَذِهِ الشُّبْهَةِ سَمَّى عُمَرُ حَاطِبًا مُنَافِقًا، فَقَالَ: دَعْنِي يَا رَسُولَ اللَّهِ! أَضْرِبُ عُنُقَ هَذَا الْمُنَافِقِ. فَقَالَ: “إنَّهُ شَهِدَ بَدْرًا”، فَكَانَ عُمَرُ مُتَأَوِّلًا فِي تَسْمِيَتِهِ مُنَافِقًا لِلشُّبْهَةِ الَّتِي فَعَلَهَا. وَكَذَلِكَ قَوْلُ أسيد بْنِ حضير لِسَعْدِ بْن عبادة: “كَذَبْت لَعَمْرُ اللهِ لَنَقْتُلَنَّهُ؛ إنَّمَا أَنْتَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ”، هُوَ مِنْ هَذَا الْبَابِ.

وَكَذَلِكَ قَوْلُ مَنْ قَالَ مِنَ الصَّحَابَةِ عَنْ مَالِكِ بْنِ الدخشم: مُنَافِقٌ، وَإِنْ كَانَ قَالَ ذَلِكَ لِمَا رَأَى فِيهِ مِنْ نَوْعِ مُعَاشَرَةٍ وَمَوَدَّةٍ لِلْمُنَافِقِينَ. وَلِهَذَا لَمْ يَكُنِ الْمُتَّهَمُونَ بِالنِّفَاقِ نَوْعًا وَاحِدًا، بَلْ فِيهِمْ الْمُنَافِقُ الْمَحْضُ؛ وَفِيهِمْ مَنْ فِيهِ إيمَانٌ وَنِفَاقٌ؛ وَفِيهِمْ مَنْ إيمَانُهُ غَالِبٌ، وَفِيهِ شُعْبَةٌ مِنَ النِّفَاقِ. وَكَانَ كَثِيرٌ ذُنُوبُهُمْ بِحَسَبِ ظُهُورِ الْإِيمَانِ؛ وَلَمَّا قَوِيَ الْإِيمَانُ وَظَهَرَ الْإِيمَانُ وَقُوَّتُهُ عَامَ تَبُوكَ؛ صَارُوا يُعَاتَبُونَ مِنَ النِّفَاقِ عَلَى مَا لَمْ يَكُونُوا يُعَاتَبُونَ عَلَيْهِ قَبْلَ ذَلِكَ.

همدرانګه شیخ الاسلام علامه حافظ ابن تیمیة (رحمه الله) په منهاج السنة النبویة کې هم فرمايي:

Similarly, in Minhaj as-Sunnah an-Nabawiyyah, Hafiz Ibn Taymiyya mentions:

فَإِنَّ عُثْمَانَ وَعَلِيًّا وَطَلْحَةَ وَالزُّبَيْرَ أَفْضَلُ بِاتِّفَاقِ الْمُسْلِمِينَ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ، وَكَانَ حَاطِبٌ مُسِيئًا إِلَى مَمَالِيكِهِ، وَكَانَ ذَنْبُهُ فِي مُكَاتَبَةِ الْمُشْرِكِينَ وَإِعَانَتِهِمْ عَلَى النَّبِيِّ ﷺ وَأَصْحَابِهِ أَعْظَمَ مِنَ الذُّنُوبِ الَّتِي تُضَافُ إِلَى هَؤُلَاءِ، وَمَعَ هَذَا فَالنَّبِيُّ ﷺ نَهَى عَنْ قَتْلِهِ، وَكَذَّبَ مَنْ قَالَ: إِنَّهُ يَدْخُلُ النَّارَ؛ لِأَنَّهُ شَهِدَ بَدْرًا وَالْحُدَيْبِيَةَ، وَأَخْبَرَ بِمَغْفِرَةِ اللَّهِ لِأَهْلِ بَدْرٍ. وَمَعَ هَذَا فَقَدَ قَالَ عُمَرُ – رَضِيَ اللَّهُ عَنْهُ -: دَعْنِي أَضْرِبُ عُنُقَ هَذَا الْمُنَافِقِ. فَسَمَّاهُ مُنَافِقًا، وَاسْتَحَلَّ قَتْلَهُ، وَلَمْ يَقْدَحْ ذَلِكَ فِي إِيمَانِ وَاحِدٍ مِنْهُمَا وَلَا فِي كَوْنِهِ مِنْ أَهْلِ الْجَنَّةِ.

وَكَذَلِكَ فِي الصَّحِيحَيْنِ [وَغَيْرِهِمَا] فِي حَدِيثِ الْإِفْكِ لَمَّا قَامَ النَّبِيُّ ﷺ خَطِيبًا عَلَى الْمِنْبَرِ يَعْتَذِرُ مِنْ رَأْسِ الْمُنَافِقِينَ عَبْدِ اللهِ بْنِ أُبَيٍّ فَقَالَ: «مَنْ يَعْذُرُنِي مِنْ رَجُلٍ [قَدْ] بَلَغَنِي أَذَاهُ فِي أَهْلِي. وَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا». فَقَامَ سَعْدُ بْنُ مُعَاذٍ سَيِّدُ الْأَوْسِ، وَهُوَ الَّذِي اهْتَزَّ لِمَوْتِهِ عَرْشُ الرَّحْمَنِ، وَهُوَ الَّذِي كَانَ لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، بَلْ حَكَمَ فِي حُلَفَائِهِ مِنْ بَنِي قُرَيْظَةَ بِأَنْ يُقْتَلَ مُقَاتِلُهُمْ وَتُسْبَى ذَرَارِيهِمْ وَتُغْنَمُ أَمْوَالُهُمْ، حَتَّى قَالَ النَّبِيُّ ﷺ: «لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ».

«فَقَالَ: يَا رَسُولَ اللَّهِ! نَحْنُ نَعْذُرُكَ مِنْهُ. إِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ، وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ. فَقَامَ سَعْدُ بْنُ عُبَادَةَ فَقَالَ: كَذَبْتَ لَعَمْرُ اللهِ، لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ. فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ، فَقَالَ: كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ، فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ.

Likewise, in Jami’ al-Masa’il (vol. 3, p. 79), Hafiz Ibn Taymiyya states:

فهذا حاطبٌ قد تجسَّسَ على رسولِ الله ﷺ في غزوة فتح مكة التي كان ﷺ يَكتُمها عن عدوِّه، وكتَمها عن أصحابه، وهذا من الذنوب الشديدة جدًّا. وكان يُسيء إلى مماليكه، وفي الحديث المرفوع: “لن يدخلَ الجنَّةَ سيئُ الملكة”. ثم مع هذا لمَّا شَهِدَ بدرًا والحديبيةَ غفرَ الله له ورَضِيَ عنه، فإن الحسنات يُذهبن السيئات. فكيف بالذين هم أفضلُ من حاطبٍ، وأعظمُ إيمانًا وعلمًا وهجرةً وجهادًا، فلم يُدْنِبْ أحدٌ قريبًا من ذنوبه؟!

Additionally, in Huquq Aal al-Bayt (vol. 2, p. 25), Hafiz Ibn Taymiyya states:

فهذا حاطب قد تجسس على رسول الله ﷺ في غزوة فتح مكة التي كان ﷺ يكتمها عن عدوه، وكتمها عن أصحابه، وهذا من الذنوب الشديدة جدا.

The purpose of quoting these statements from the works of Hafiz Ibn Taymiyya (may Allah have mercy on him) is to emphasize that, despite his reputation for being strict and rigid on many issues, and although the followers of the Wahhabi movement attach great importance to his opinions—just as the followers of the four Sunni schools of jurisprudence value the opinions of their respective Imams—

Hafiz Ibn Taymiyya (may Allah have mercy on him) holds the same stance on the issue of munasarat (support) and mu’awanat (assistance) as other Imams, scholars, and leaders of Ahl al-Sunnah wal-Jama’ah. He considers all forms of assistance mentioned in the above statements to be major sins, but not acts of disbelief (kufr). This is because such actions were not committed based on belief (aqeedah), but rather due to reasons such as tribal loyalty, personal need, material benefit, or familial and kinship ties.

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