Majmu' al-FatawaIbn Taimiya

equally preferable? We have already explained that the less preferable may become preferable in certain circumstances.

Fifth:
This lifts many of the burdens and shackles that Satan has imposed upon the Muslim community without any scripture from Allah or any trace of knowledge. For a person may consistently adhere to a permissible practice, preferring it over others to such an extent that he loves those who agree with him in it, but does not love those who do not. Indeed, he may even hate them, reproaching them for abandoning it, so that this leads to the neglect of rights due to him and duties incumbent upon him. This makes that practice a burden he cannot put down and a shackle around his neck, preventing him from doing some of what he has been commanded to do, and perhaps causing him to fall into some of what he has been forbidden to do.

What I have described happens frequently. What begins as consistent adherence to that practice gives rise to belief and love that are not sanctioned by Islamic law. It then develops into unjustified praise and blame, commands and prohibitions. This, in turn, develops into a kind of allegiance and enmity not sanctioned by Islamic law, resembling the conduct of the pre-Islamic age of ignorance, such as that of the Aws and Khazraj during that age, and the conduct of … (1).

It then develops into giving and withholding: on that basis, he spends his wealth in gifts, payments and other ways, without any entitlement under Islamic law, and withholds from those whom the Lawgiver has commanded

(1) A lacuna in the original.
مُسَاوِيًا وَقَدْ قَدَّمْنَا أَنَّ الْمَرْجُوحَ يَكُونُ رَاجِحًا فِي مَوَاضِعَ. الْخَامِسُ: أَنَّ فِي ذَلِكَ وَضْعًا لِكَثِيرٍ مِنْ الْآصَارِ وَالْأَغْلَالِ الَّتِي وَضَعَهَا الشَّيْطَانُ عَلَى الْأُمَّةِ بِلَا كِتَابٍ مِنْ اللَّهِ وَلَا أَثَارَةٍ مِنْ عِلْمٍ فَإِنَّ مُدَاوَمَةَ الْإِنْسَانِ عَلَى أَمْرٍ جَائِزٍ مُرَجِّحًا لَهُ عَلَى غَيْرِهِ تَرْجِيحًا يُحِبُّ مَنْ يُوَافِقُهُ عَلَيْهِ وَلَا يُحِبُّ مَنْ لَمْ يُوَافِقْهُ عَلَيْهِ بَلْ رُبَّمَا أَبْغَضَهُ بِحَيْثُ يُنْكِرُ عَلَيْهِ تَرْكَهُ لَهُ وَيَكُونُ ذَلِكَ سَبَبًا لِتَرْكِ حُقُوقٍ لَهُ وَعَلَيْهِ يُوجِبُ أَنَّ ذَلِكَ يَصِيرُ إصْرًا عَلَيْهِ لَا يُمْكِنُهُ تَرْكُهُ وَغَلَا فِي عُنُقِهِ يَمْنَعُهُ أَنْ يَفْعَلَ بَعْضَ مَا أُمِرَ بِهِ وَقَدْ يُوقِعُهُ فِي بَعْضِ مَا نُهِيَ عَنْهُ. وَهَذَا الْقَدْرُ الَّذِي قَدْ ذَكَرْته وَاقِعٌ كَثِيرًا فَإِنَّ مَبْدَأَ الْمُدَاوَمَةِ عَلَى ذَلِكَ يُورِثُ اعْتِقَادًا وَمَحَبَّةً غَيْرَ مَشْرُوعَيْنِ ثُمَّ يَخْرُجُ إلَى الْمَدْحِ وَالذَّمِّ وَالْأَمْرِ وَالنَّهْيِ بِغَيْرِ حَقٍّ ثُمَّ يَخْرُجُ ذَلِكَ إلَى نَوْعٍ مِنْ الْمُوَالَاةِ وَالْمُعَادَاةِ غَيْرِ الْمَشْرُوعَيْنِ مِنْ جِنْسِ أَخْلَاقِ الْجَاهِلِيَّةِ كَأَخْلَاقِ الْأَوْسِ وَالْخَزْرَجِ فِي الْجَاهِلِيَّةِ وَأَخْلَاقِ. . . (١) . ثُمَّ يَخْرُجُ مِنْ ذَلِكَ إلَى الْعَطَاءِ وَالْمَنْعِ فَيَبْذُلُ مَالَهُ عَلَى ذَلِكَ عَطِيَّةً وَدَفْعًا وَغَيْرِ ذَلِكَ مِنْ غَيْرِ اسْتِحْقَاقٍ شَرْعِيٍّ وَيَمْنَعُ مَنْ أَمَرَ الشَّارِعُ
(١) خرم بالأصل

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