Al-IstiqamaIbn Taimiya

As for that man and others like him residing on Mount Lebanon at that time, Mount Lebanon and similar places were Muslim frontier posts, situated along the coast near the Christians, like Ascalon, Alexandria, and other frontier posts. Righteous Muslims would reside at these posts to keep watch in Allah’s cause. Whatever reports speak of the merit of these places relate to the merit of keeping watch in Allah’s cause. But after the Christians, Qarmatians, and Rāfidīs gained control over them, that merit no longer remained, and none of the righteous resided there during those times. Our religion does not prescribe living in deserts and mountains except when fleeing trials that threaten one’s faith. Someone residing in a town would take refuge there when his faith was threatened, migrating to a place where it would not be put to trial. For the true emigrant is one who abandons what Allah has forbidden. We have discussed this at length elsewhere.

I say: It has thus become clear that by the jealousy of the True One they mean something like what the Messenger, may Allah bless him and grant him peace, described: His jealousy lest His servant commit what He has forbidden. They include within this unnecessary indulgence in permissible things that He does not love. They may also mean His jealousy over the spiritual experiences and gifts He grants His allies, lest He bestow them where they do not belong. Thus, they sometimes relate jealousy to His commands and prohibitions, and sometimes to His decree and predestination.

واما مقَام الرجل وامثاله فِي ذَلِك الزَّمَان بجبل لبنان فان جبل لبنان وَنَحْوه كَانَ ثغرا للْمُسلمين لكَونه بساحل الْبَحْر مجاورا لِلنَّصَارَى بِمَنْزِلَة عسقلان والاسكندرية وَغَيرهمَا من الثغور وَكَانَ صالحو الْمُسلمين يُقِيمُونَ بالثغور للرباط فِي سَبِيل الله وَمَا ورد من الاثار فِي فضل هَذِه الْبِقَاع فلفضل الرِّبَاط فِي سَبِيل الله واما بعد غَلَبَة النَّصَارَى عَلَيْهَا والقرامطة وَالرَّوَافِض فَلم يبْق فِيهَا فضل وَلَيْسَ بِهِ فِي تِلْكَ الاوقات اُحْدُ من الصَّالِحين وَلَا يشرع فِي ديننَا سُكْنى الْبَوَادِي وَالْجِبَال الا عِنْد الْفِرَار من الْفِتَن اذ كَانَ الْمُقِيم بِالْمِصْرِ يلجأ اليها عِنْد الْفِتْنَة فِي دينه فيهاجر الى حَيْثُ لَا يفتن فَإِن المُهَاجر من هجر مَا نهى الله عَنهُ وَقد بسطنا هَذَا فِي غير الْموضع قلت فقد ظهر انهم يعنون بغيرة الْحق نَحْو مَا وصف بِهِ الرَّسُول صلى الله عَلَيْهِ وَسلم ان من غيرته على عَبده ان يَأْتِي مَحَارمه فَيدْخلُونَ فِي ذَلِك مَا لَا يُحِبهُ من فضول الْمُبَاح وَقد يعنون بهَا غيرته على مواجده وعطاياه الَّتِي لأوليائه ان يَضَعهَا فِي غير محلهَا فَجعلُوا الْغيرَة تَارَة فِي امْرَهْ وَنَهْيه وَتارَة فِي قَضَائِهِ وَقدره

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