Forgiveness: the mark of a Believer...

By Shaykhu-l-Islâm Ibn Taymiyyah (d. 728 AH / 1328 CE) 

With the Name of Allâh, the Most Merciful, the Bestower of Mercy. Indeed Allâh - to whom belongs all praise - has bestowed upon me immense grace, great favors and generous blessings which necessitates immense gratitude, being firm upon obedience to Him, and becoming accustomed to having beautiful patience in that which He ordered. Indeed, a servant is ordered to have sabr (patience) in times of ease more so than in times of hardship. Allâh - the Most High - said: 

“But if we let man taste the good favors after poverty and harm has touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allâh, Except those who show patience and do deeds of righteousness and obedience to Allâh, for them will be forgiveness and a great reward.” [Sûrah Hûd 11:10-11]. 

And you all know that Allâh - the Most Perfect - has blessed this affair [2] with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliyâ (pious and righteous servants). It is also the cause for strengthening Ahlus-Sunnah wal-Jamâ’ah and causing humiliation to the people of innovations and sectarianism. Likewise, it is also the cause for affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs: such that the truth becomes known to the people, who none but Allâh can enumerate. It is also a cause for the masses to begin to accept the way of the Sunnah and the Jamâ’ah; as well as countless other favors. All of this must therefore be accompanied by immense gratitude to Allâh, as well as having patience - even ii this patience is in times of ease.

And you all know that from the great principles which sum up the Religion is: Uniting the hearts, unifying the word, and reconciliation between each other, as Allâh - the Most High - said: 

“So fear and obey Allâh, and reconcile the matters of differences between yourselves.” [Sûrah al-Anfâl 8:10]. 

“And hold fast altogether to the rope of Allâh and do not split-up.” [Sûrah al-'lmrân 3:103]. 

“And do not be like those who split-up and differed after the clear proofs came to them. For those there will be a severe punishment.” [Sûrah al-'lmrân 3:105]. 

And other examples like this from the texts (of Revelation), which order us with the Jamâ’ah (unity upon the way of the Companions) and coming together, and prohibit splitting and differing. And the people who most exemplify this principle are Ahlul-Jamâ’ah (the people of the Jamâ’ah); just as the people who most exemplify leaving it are the people of sectarianism. 

And that which sums up the Sunnah is: Obedience to the Messenger. This is why the Prophet (pbuh) said: 

“Indeed Allâh is pleased with three things: That you worship Allâh alone without associating any partner along with Him; that you hold fast all together to the Rope of Allâh and not to become split-up; and that you give sincere advice to whomsoever Allâh put in charge of your affairs.” [3] 

And in the Sunan collections from the hadîth of Zayd ibn Thâbit and Ibn Mas’ûd - who were both great fuqahâ (Scholars of deep understanding) - who relate that the Prophet (pbuh) said: 

“May Allâh enliven whosoever hears my words, memorizes them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Sincerity for Allâh in one’s action; sincere advice to those in authority and clinging to the Jamâ’ah.” [4] 
And his saying: ” has no malice ” means not having any contempt for them. So the heart of a Muslim does not hate these characteristics. On the contrary, it loves them and is pleased with them. 

So the first thing which I shall begin with regarding this principle is what is connected to myself. So you all know - may Allâh be pleased with you all - that I do not desire any harm at all - inwardly or outwardly - for anyone from the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbor any ill-feeling towards anyone of them, nor do I blame them for anything at all. Rather, to me they are deserving of nobility, love, Honor and respect, over and over - each in accordance with their level. And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or one who sincerely strives to ascertain the truth; but errs, or a sinful person. As for the first, then he is rewarded and thanked. The second is rewarded for his ijtihâd (striving to ascertain the truth), and is forgiven and excused for his error. As for the third, then may Allâh forgive us, and him, and all the Believers. 

So we should not try to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaykh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers. For indeed do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor any power except with Allâh. [5] Rather, the likes of this criticism actually returns to the one who said it in the first place, unless he has good deeds by which Allâh will forgive him - if He wills - and indeed Allâh does forgive that which has preceded. And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt. 

This - in reality - is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them. Rather, such people, after receiving such harsh treatment increase in the status, love and respect that we have for them. For indeed the likes of these trials are beneficial to the Believers, because Allâh corrects and improves them due to it. Since the Believer to another Believer is like each of a pair of hands, each washes the other. However, it sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised … You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described. So all those lies and false accusations that were directed against me, are actually a source of goodness and blessing for me. Allâh - the Most High - said: 

“Indeed those who brought forward the lie are a small group amongst you. However, do not think that it is an evil for you. rather, it is good for you. And every person amongst them will be paid the sin of what they earned. And as for the one who took on the leading role in this, his will be a severe punishment.” [Sûrah an-Nûr 24:11]. 

So through such trials, Allâh manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not desire to take revenge upon any of those who lied against me, or oppressed me, or showed enmity and hatred towards me. For indeed I forgive every Muslim, and I love only the good for them, and I desire for every Muslim the good that I desire for myself As for those who lied and did wrong, then I have excused and forgiven them. However, whatever is connected to violating the Rights of Allâh in this affair, then they should seek tawbah (repentance). So if they turn to Allâh in repentance, then Allâh will turn to them in forgiveness, otherwise the Judgment of Allâh will apply to them. So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me - for it entails all the good of this world and the Hereafter. However, Allâh is thanked for His good blessings and favors by which no affair happens to a Believer, except that there is good for him in it. And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions. And as for those who did evil - then we ask Allâh that He turns to them in forgiveness. And you all know that this is from my nature and character. 

Likewise, you all know that Abu Bakr as-Siddîq (ra), concerning the matter of al-lfq (the Lie against ‘Aishah, his daughter, and wife of the Prophet (pbuh), about which Allâh revealed some Verses of the Qur’ân, so he swore that he would not give any more charity to Mistâh ibn Athâthah; because Mistâh was one of those who participated in the Lie. So Allâh revealed: 

“And let not those amongst you who have been blessed with grace and wealth swear not to give any help or support to their relatives, or to the poor and needy, or to those who migrated in the path of Allâh. Rather, let them pardon and be forgiving. Do you not love that Allâh should forgive you? And Allâh is Oft-Forgiving, Most Merciful.” [Sûrah an-Nûr 24:22]. 

So when this Verse was revealed, Abu Bakr (ra) said: “Rather, by Allâh! I love that Allâh should forgive me.” So he continued to give to Mistâh the aid and charity that he used to give before. [6] 

So with forgiveness and kind treatment towards one another, and doing Jihâd (fighting and striving) in Allâh’s Path, then it is a must that: 

“Allâh will bring a people whom He will love, and they will love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting in the path of Allâh, and never afraid of the blame of the blamers. That is the Grace of Allâh which He bestows upon whosoever He Wills. And Allâh suffices for the needs of His creation, the All-Knower. Indeed your Walî (protector and guardian) is Allâh, His Messenger, and the Believers; those who offer the Prayer correctly, and give Zakâh, and who bow down in obedience to Allâh. And whosoever takes Allâh, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allâh who will be victorious.” [Sûrah al-Mâ'idah 5:53-55].

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FOOTNOTES: 

1. Majmû’ Fatâwâ (28/50-57), slightly abridged. 

2. The affair being referred to is the first of Ibn Taymiyyah’s unjust imprisonment - a period of one and a half years, in the year 705H - which occurred due to some lies and false accusations against him. 

3. Related by Muslim (3/1340) and Ahmad (2/367).

4. Sahîh: Related by Ahmad (4/80) and Ibn Mâjah (no.230). It was authenticated by al-Albânî in as-Sahîhah (no.404). 

5. This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology. So Ibn Taymiyyah is prohibiting any of his students and collegues from harming them in any way, and makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them. Rather, he makes it clear that he has respect for them, and loves them for the sake of Allâh.

6. Related by al-Bukhârî (no.4757)