Part 6: Observations on Dr Ibraaheem Ar’Ruhayli- Sh Rabee Unveiled Realities behind Dr Ibraaheem’s Utilization of a Principle (i.e. Weighing up Benefits & Harms), Which He (Dr Ibraaheem) Applied to the Subject Matter of Refutation

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Dr Ibraaheem Ar-Ruhayli continued his speech about refutations, saying that consideration must be given in ascertaining the legislated benefits of a refutation; for if there is going to be more harm than the corruption of the Mukhaalafah (i.e. the error that opposes the truth), the refutation is not legislated in these circumstances because a Mafsadah (i.e. a corrupt affair) is not to be repelled if that will lead to a greater corruption. Then Dr Ibraaheem quoted a statement of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) as follows:

‘’It is not permissible to repel a little (act, deed) of corruption (which will lead to a) lot of corruption. The lesser of two harmful (affairs) is not to be repelled (which will lead to the one that is) greater; for indeed the Islamic Legislation came to bring about beneficial (affairs) and (accomplish) them completely; put a stop to corrupt (affairs) and lessen them as much as possible. Its aim is to (seek after what is) the weightier between two good (affairs) if it is not possible to (achieve) both of them, and to repel the eviler of two (affairs if not able to) get rid of both.’’

Shaikh Rabee Bin Haadi responded to Dr Ibraaheem, saying: Indeed, the speech of Shaikhul Islaam is Haqq- it is not permissible to repel a little (act, deed) of corruption (which will lead to a) lot of corruption…etc

However, I believe he (Shaikhul Islaam) does not hold that Shirk, Kufr, the Major Innovations (in the religion), waging war against Ahlus Sunnah and defending the Senior People of innovation are either from the little (affairs) of corruption or that disapproving of them (openly) and clarifying their danger is from (that which will lead to) a lot of corruption. There is no greater benefit than disseminating Tawheed and manifesting it; destroying Shirk and Kufr and purifying the earth of them; and (purifying the earth of) bidah about which the Messenger (sallal-laahu-alayhi-wasallam) described as the worst of all affairs.

What is clear (or apparent) is that Shaikhul Islaam intends by way of this statement the one who gives advice to the rulers or disapproves of (the deeds) of the Muslim rulers, or their representatives (i.e. governors, ministers etc); for indeed (such advise or disapproval) has to be carried out by way of (clear-unambiguous) proof and evidence, together with leniency and softness. But if disapproving of their little (acts, deeds) of corruption will lead to a greater affair or affairs of corruption, then bear the smaller affair of corruption in order to repel the greater of it [Shaikh Rabee further clarified this affair with a footnote in the same page 54, as follows: ‘’This is the opposite of what the khawaarij and those similar to them do, for indeed their disapproval (of the ruler) is either (done) by way of Khurooj with weapons or incitement and stiring (trouble), so the corruption (that results) from this disapproval (of the ruler’s deeds) becomes greater and more severe than the corruption they wanted to stop.” ]

Then Shaikh Rabee continued, saying that if those affairs of corruption committed by the rulers are tantamount to Shirk or Rafd (i.e. the creed of the Raafidah), or Kufr, then this principle (i.e. bearing the lesser evil) is not applied here [i.e. such beliefs must be refuted in a particular manner and this will become clear to the reader when the Shaikh mentions the stances of Imaam Ahmad, Shaikhul Islaam Ibn Taymiyyah and Ibnul Qayyim because they did not refrain from refuting those affairs of Shirk and Major innovations, even when they occurred from those in authority- so we direct the reader to the excellent and remarkable article on the link regarding khurooj, takfeer, speaking against rulers openly in general etc. The article is a must read and please pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying: ‘’Keep opposing [the false belief itself] with your statements but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.” ]

Then Shaikh Rabee continued his response to Dr Ibraaheem Ar-Ruhayli’s view about weighing up benefits and harms in refutations, saying that as for bidah, especially that which is tantamount to kufr or shirk, then the likes of that statement of Shaikhul Islaam [i.e. the statement Dr Ibraaheem quoted and applied to the subject matter of refutation] is not to be applied in these circumstances. Then Shaikh Rabee further emphasized this point to Dr Ibraaheem, saying that he should not forget Imaam Ahmad’s stance against those who held that the Qur’aan is created, even though they had (political) authority (in the land) and kinship. Shaikhul Islaam (i.e. Ibnu Taymiyyah) and Ibnul Qayyim have many books in refutation against ahlul bidah, such as Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, Majmoo Al-Fataawaa etc The majority of these books are refutations against the Ash’ariyyah. (1) Ibnul Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah (2) I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan and An’Nubuwwah- the majority of these books were a refutation against the Ash’ariyyah Soofiyyah, even though they had political authority.

Then Shaikh Rabee concluded, saying that this is because clarification and disapproval in this affair (i.e. refutation of the major innovations) cannot be anything else except something that has more benefit than harm. This is the Dawah of the Messengers- the first of them Nuh to the last of them Muhammad- because they came out with the truth- clarifying Tawheed and warning against Shirk, regardless the tyranny of their enemies, the station of their authority, strength and transgressions. [Source: ‘Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ 53-54…paraphrased and abridged]

To be continued In-Shaa-Allaah


Footnote 1: Further read on the Ash’ariyyah, visit:

Footnote 2: Further read on the Jahmiyyah, see link:

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The Quran and Sunnah Upon The Understanding of The Salaf

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