Jilbab al-Marah al-Muslimah fi al-Kitab wa al-Sunnah - Nasir al-Din al-Albani - (162)

Jilbab al-Marah al-Muslimah fi al-Kitab wa al-SunnahNasir al-Din al-Albani

good things, favored them above all peoples, and gave them clear proofs concerning the matter of faith. Yet they did not differ until after knowledge had come to them, out of mutual envy. Your Lord will judge between them on the Day of Resurrection regarding all that over which they used to differ. Then We set you upon a clear path of law; so follow it and do not follow the desires of those who do not know.”

Shaykh al-Islam Ibn Taymiyya (d. 728 AH) said in al-Iqtiḍā’, p. 8:
“Allah—exalted is He—tells us that He bestowed upon the Children of Israel blessings in both religion and worldly life, and that after knowledge had come to them they fell into dispute, some acting tyrannically toward others. He then placed Muhammad (Allah bless him and grant him peace) upon a law He legislated for him, commanded him to follow it, and forbade him from following the whims of those who lack knowledge. Everyone who opposes his law is included in the words ‘those who do not know.’ Their ‘desires’ are whatever they are inclined toward: the outward customs followed by the idolaters that stem from their false religion and its offshoots—things they love. Conforming to them in such matters is, therefore, following what they desire. For this reason the unbelievers rejoice when Muslims imitate them in any of these affairs; they are pleased and would gladly spend great wealth to secure that imitation. Even if one were to suppose that a given action is not in fact an instance of following their desires, there is no doubt that opposing them cuts off the root of imitating them, helps one attain Allah’s pleasure by abandoning it, and that agreeing with them may open the door to further conformity. As the saying goes, ‘Whoever grazes around the sanctuary is liable soon to enter it.’ Whichever of the two considerations applies, the overall objective is achieved, though the first is more apparent.

In the same vein is His statement, Most High, in [al-Raʿd 13:36-37]:
2- “Those to whom We have given the Scripture rejoice in what has been sent down to you, but among the factions…”

الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى الْعَالَمِينَ، وَآَتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ﴾ . قال شيخ الإسلام ابن تيمية ﵀ في "الاقتضاء" "ص ٨": "أخبر ﷾ أنه أنعم على بني إسرائيل بنعم الدين والدنيا، وأنهم اختلفوا بعد مجيء العلم بغيًا من بعضهم على بعض، ثم جعل محمدًا ﷺ على شريعة من الأمر شرعها له وأمره باتباعها ونهاه عن اتباع أهواء الذين لا يعلمون وقد دخل في ﴿الَّذِينَ لَا يَعْلَمُونَ﴾ كل من خالف شريعته. و"أهواؤهم": هو ما يهوونه وما عليه المشركون من هديهم الظاهر الذي هو من موجبات دينهم الباطل وتوابع ذلك فهم يهوونه. وموافقتهم فيه اتباع لما يهوونه. ولهذا يفرح الكافرون بموافقة المسلمين في بعض أمورهم ويسرون به ويودون أن لو بذلوا مالًا عظيمًا ليحصل ذلك. ولو فرض أن ليس الفعل من اتباع أهوائهم، فلا ريب أن مخالفتهم في ذلك أحسم لمادة متابعتهم في أهوائهم وأعون على حصول مرضاة الله في تركها، وأن موافقتهم في ذلك قد تكون ذريعة إلى موافقتهم في غيره. فإن: "من حام حول الحمى أوشك أن يواقعه" وأي الأمرين كان حصل المقصود في الجملة وإن كان الأول أظهر. ومن هذا الباب قوله تعالى في [الرعد: ٣٦ - ٣٧] : ٢- ﴿وَالَّذِينَ آَتَيْنَاهُمُ الْكِتَابَ يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمِنَ الْأَحْزَابِ