Nowasday, If there were a certain manner that requires a specialized school in teaching it and exploiting mass media to propagate it and advocate it emphatically, it would be that manner of admitting the committal of mistakes , and returning to truth!
How massive are the calamities that afflicted the Ummah (nation), seditions that erupted, disputes, conflicts, crises that stemmed because of losing this Virtue! This occurs when the human self forgets that it is prone to err, tends to oppress falsely, and that it is inclined to evil. This also happens when the human self looks to itself as a superior thing to fall in mistakes, when it thinks that right opinion comes only from its part, and this opinion becomes an irrefutable one!
We often hear this phrase “You mistook!” It is good in advocating others. However, some people exceeded limits in using this phrase, to the extent that those who have no knowledge and perceive nothing dared to accuse those who deserve it not of this fallacy. It became quite common to see and hear some people transgress rights and accuse preachers and scholars of committing mistakes and of being ignorant, at the time their knowledge can not surpass the knowledge of such scholars or even have an equal experience.
However, we hardly hear “I mistook” in our daily, menstrual or even annual life either among mortals, scholars, leaders or among intellectual and political trends and movements.
Non-admission of committing mistakes became widespread phenomena, especially among the Arab and Muslim worlds. It embodies a chronic pain that the Ummah (nation) has to survive it, suffers its consequences day by day due to several reasons; backwardness among the world, the nation is heedless of its enemy, disputes between its people and the conspiracy concocted by its enemy.
Symptoms of this pain became phenomena in all our crises, problems and disputes, among which:
Repeating the same mistakes, falling in the same wrongs due to stubbornness and haughtiness, and refusing to return to truth.
-Losing the chances of correction and reformation.
-The backwardness of society among other societies in the fields of development and progress.
-The emergence of seditions and dissent among the society.
The human self plays a momentous role in showing disaffection towards confessing the committal of mistakes, since this haughty human self always endeavors to appear with an intact and elevated reputation that it never be embroiled in committing mistakes. Besides, the social position of man, wealth and reputation play an equal role in pushing the self towards the way of extremism, persistence in committing mistakes and abandoning the return to truth. The bringing up of man and education are also from the forcible reasons that results in these defects, since the first environment where man is brought up it influences his conduct and position and become imprinted in him. This requires establishing the manner of blaming the self, correcting its mistakes and then taking it into consideration, especially among the young, and among the majority of people.
Undoubtedly, returning to truth is hard upon self, especially with the presence of the afore-mentioned reasons, as it needs a kind of courage, and an ability to accept confessing the committal of mistakes inclusively or exclusively. Nevertheless, the consequences of this action will be of great profit and will be regarded as deep wisdom. If Man stroke balance between continuing the committal of mistakes and the sincere and honest return to truth, he would discover that the return to truth dignifies his doer, reflects his common sense, wisdom, and the integrity of his intentions. In addition, this would quell the emergence of any sedition, help in avoiding mistakes, protect against errancy, and preserve the self and wealth.
In striking this bitter balance, there should be crucial evidence that assures it, the best evidence in this case would the words of Allah-all extolment be His- which would pillar the evidences and examples. This is exemplified in the story of Fir`aun (Pharoah) whom Allah has sent portent and signs to clarify his wrong political stances. Allah –all extolment be His- says what could be translated as,
“And indeed We punished the people of Fir’aun (Pharaoh) with years of drought and shortness of fruits (crops, etc.), that they might remember (take heed).”( Al- A`raf:130) Until Fir`aun and his chiefs realized their mistakes, and became certain of Truth, Yet, “They belied them (those Ayât) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayât) are from Allâh, and Mûsa (Moses) is the Messenger of Allâh in truth, but they disliked to obey Mûsa (Moses), and hated to believe in his Message of Monotheism]. So see what was the end of the Mufsidûn (disbelievers, disobedient to Allâh, evil-doers, liars.)”( An-Naml:14)
Fir`aun refused to confess and return to truth, as a result he became the real cause in tangling his people in errancy, destruction and defeat in life and in the hereafter as well, we beseech Allah –all extolment be His- to keep us away from seditions.
The Almighty says, “And Fir’aun (Pharaoh) led his people astray, and he did not guide them.” (TâHâ:79), He-all extolment be His- also says,”96. And indeed We sent Mûsa (Moses) with Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and a manifest authority;97. To Fir’aun (Pharaoh) and his chiefs, but they followed the command of Fir’aun (Pharaoh), and the command of Fir’aun (Pharaoh) was no right guide.98. He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led. 99. They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. How bad is the curse (in this world) pursued by another curse (in the Hereafter)” (Hud:96-99)
Another example, the story of Yusuf (Joseph) –may Allah’s peace be upon him-where his brothers decided to return to Truth , and their confess being mistaken, this action made their father Ya`qub(Jacob) –may Allah’s peace be upon him- pray his lord and ask him for forgiveness for their crime, and as a result, the relation between Yusuf –may Allah’s peace be upon him-and his brothers tightened . The Almighty says,” 97. They said: “O our father! Ask forgiveness (from Allâh) for our sins, indeed we have been sinners.”98. He said: “I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful.” (Yusuf:96-98).
It is well known and worthy to mention as well that their sin and their persistence in continuing it were the real causes behind all calamities that afflicted them, their father and brother- May Allah’s peace be upon them.
Ancient and modern History abounds with great equal situations, where this noble manner is embodied with equal footing with heinous situations that stood as obstacles in front this noble manner and deviated away from following it. For example, The Faruq`Umar “which means sagacious” decided to give away his opinions and resolutions when he found them deviating away from Truth, this was before and after his caliphate (It was known about `Umar that his views and resolutions are always compatible with the Qur`an). He felt no shame to declare his return to truth, this happened when he decided to give away his opinion for not fighting the apostates , and agreed with Abu Bakr to fight them when he realized that this is the right resolution, He said,” When I found the Almighty opening the breast( which means feeling ease for) of Abu Bakr towards the resolution of fighting them , I became certain that this is the truth.” Because of this wise action, they succeeded in quelling the movement of apostasy, and opening the door for the propagation of Islam among the world.
Whomsoever refuses to return to truth, and feels disaffection with virtue is pushing himself towards malicious vices, and this is pride, which Allah promised to punish whoever feel it, as it is a persistence in mistaking and a blind extremism for doing it. Hence, it leads to errancy, seditions and adversaries. Allah’s apostle (peace be upon him) said,” Pride is the renouncement of truth, and looking down on people.”
Return to truth is not only restricted in declaring it, however, it could be inclusive as well. The inclusive return to truth should be accompanied by taking action to amend the previous wrong deed, while the exclusive return should be by words and actions, as Sheik Abd ar-Rahman al-Jaziri did, he was the author of the book of “Al-fiqh `ala al-Madhahib al-arb`ah” (Jurisprudence according to the four schools), when he drew the attention of some people to the mistakes he wrote in his book, he confessed being mistaken and spared no effort in notifying people of what he did . He said (may Allah’s mercy be upon him), “I received many messages, that recommends checking the first volume of the book, as it included mistakes in fiqh (Jurisprudence), sometimes brevity in details, although it has many advantages, I checked it in a scrutinizing way and I found these comments compatible with what I wrote . Therefore, I decided to revise the book from the beginning to the end…” Then he mentioned the mistakes he wrote in the first book, and the wrong he did in classifying it, then added the corrections to it.
Although Allah’s Apostle (peace be upon him) legalized taking back our oaths sworn by Allah- All extolment be His- if there were a better solution rather than taking an oath, it is worthy mentioning that it is an extremely daring deed to swear by the Almighty. Yet, taking back a wrong decision is too much easier than taking back an oath, especially when this decision affects the destiny of a family, society and a nation, Allah’s Apostle(peace be upon him) said, ”If you took an oath then you discovered a better one, take the better and expiate for the first one.”
Meditate in this following hadith which is sounds stranger, since there is a prohibition of persistence in taking oath that afflicts others, Allah’s Apostle (peace be upon him) said,” By Allah, if anyone of you insists on fulfilling an oath by which he may harm his family, he commits a greater sin in Allah’s sight than that of dissolving his oath and making expiation for it.” In the interpretation of this hadith, the word “insist” means to continue committing the sin at the time one is aware that it is wrong, and the word in Arabic “Al-lujaj” is more emphatic as it means ever insistence on doing it. An-Nawawi said explaining this hadith that whoever takes an oath for the sake of his family because if not taking the oath , would result in afflicting them, he should do it, then make an expiation for it.
Finally…Judging the wrong and right could be done by several ways , among which blaming the self, seeking consultation, asking for advice , asking the people who have knowledge and expertise also those who are specialized, balancing between what is virtuous and what is malicious, and the base of all these ways is The Qur`an and Sunnah. How wonderful is it that return to truth stems from loving truth, aiming to attain it, and how wonderful is it to see this trait defeating extremism, stubbornness and pride.
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1 Reported by Al-Bukhari , in the book of “ Al-Iman and al-Nudhur” in the chapter of the verse ,”Allah will not call you to account for that which is unintentional in your oaths”, It is hadith number 6250,6251. It is also reported by Muslim in the book of Iman, the chapter of prohibiting persistence in oaths, that afflicts the people whom the oath taker swears to for which is not haram , it is hadith number 1655
How massive are the calamities that afflicted the Ummah (nation), seditions that erupted, disputes, conflicts, crises that stemmed because of losing this Virtue! This occurs when the human self forgets that it is prone to err, tends to oppress falsely, and that it is inclined to evil. This also happens when the human self looks to itself as a superior thing to fall in mistakes, when it thinks that right opinion comes only from its part, and this opinion becomes an irrefutable one!
We often hear this phrase “You mistook!” It is good in advocating others. However, some people exceeded limits in using this phrase, to the extent that those who have no knowledge and perceive nothing dared to accuse those who deserve it not of this fallacy. It became quite common to see and hear some people transgress rights and accuse preachers and scholars of committing mistakes and of being ignorant, at the time their knowledge can not surpass the knowledge of such scholars or even have an equal experience.
However, we hardly hear “I mistook” in our daily, menstrual or even annual life either among mortals, scholars, leaders or among intellectual and political trends and movements.
Non-admission of committing mistakes became widespread phenomena, especially among the Arab and Muslim worlds. It embodies a chronic pain that the Ummah (nation) has to survive it, suffers its consequences day by day due to several reasons; backwardness among the world, the nation is heedless of its enemy, disputes between its people and the conspiracy concocted by its enemy.
Symptoms of this pain became phenomena in all our crises, problems and disputes, among which:
Repeating the same mistakes, falling in the same wrongs due to stubbornness and haughtiness, and refusing to return to truth.
-Losing the chances of correction and reformation.
-The backwardness of society among other societies in the fields of development and progress.
-The emergence of seditions and dissent among the society.
The human self plays a momentous role in showing disaffection towards confessing the committal of mistakes, since this haughty human self always endeavors to appear with an intact and elevated reputation that it never be embroiled in committing mistakes. Besides, the social position of man, wealth and reputation play an equal role in pushing the self towards the way of extremism, persistence in committing mistakes and abandoning the return to truth. The bringing up of man and education are also from the forcible reasons that results in these defects, since the first environment where man is brought up it influences his conduct and position and become imprinted in him. This requires establishing the manner of blaming the self, correcting its mistakes and then taking it into consideration, especially among the young, and among the majority of people.
Undoubtedly, returning to truth is hard upon self, especially with the presence of the afore-mentioned reasons, as it needs a kind of courage, and an ability to accept confessing the committal of mistakes inclusively or exclusively. Nevertheless, the consequences of this action will be of great profit and will be regarded as deep wisdom. If Man stroke balance between continuing the committal of mistakes and the sincere and honest return to truth, he would discover that the return to truth dignifies his doer, reflects his common sense, wisdom, and the integrity of his intentions. In addition, this would quell the emergence of any sedition, help in avoiding mistakes, protect against errancy, and preserve the self and wealth.
In striking this bitter balance, there should be crucial evidence that assures it, the best evidence in this case would the words of Allah-all extolment be His- which would pillar the evidences and examples. This is exemplified in the story of Fir`aun (Pharoah) whom Allah has sent portent and signs to clarify his wrong political stances. Allah –all extolment be His- says what could be translated as,
“And indeed We punished the people of Fir’aun (Pharaoh) with years of drought and shortness of fruits (crops, etc.), that they might remember (take heed).”( Al- A`raf:130) Until Fir`aun and his chiefs realized their mistakes, and became certain of Truth, Yet, “They belied them (those Ayât) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayât) are from Allâh, and Mûsa (Moses) is the Messenger of Allâh in truth, but they disliked to obey Mûsa (Moses), and hated to believe in his Message of Monotheism]. So see what was the end of the Mufsidûn (disbelievers, disobedient to Allâh, evil-doers, liars.)”( An-Naml:14)
Fir`aun refused to confess and return to truth, as a result he became the real cause in tangling his people in errancy, destruction and defeat in life and in the hereafter as well, we beseech Allah –all extolment be His- to keep us away from seditions.
The Almighty says, “And Fir’aun (Pharaoh) led his people astray, and he did not guide them.” (TâHâ:79), He-all extolment be His- also says,”96. And indeed We sent Mûsa (Moses) with Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and a manifest authority;97. To Fir’aun (Pharaoh) and his chiefs, but they followed the command of Fir’aun (Pharaoh), and the command of Fir’aun (Pharaoh) was no right guide.98. He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led. 99. They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. How bad is the curse (in this world) pursued by another curse (in the Hereafter)” (Hud:96-99)
Another example, the story of Yusuf (Joseph) –may Allah’s peace be upon him-where his brothers decided to return to Truth , and their confess being mistaken, this action made their father Ya`qub(Jacob) –may Allah’s peace be upon him- pray his lord and ask him for forgiveness for their crime, and as a result, the relation between Yusuf –may Allah’s peace be upon him-and his brothers tightened . The Almighty says,” 97. They said: “O our father! Ask forgiveness (from Allâh) for our sins, indeed we have been sinners.”98. He said: “I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful.” (Yusuf:96-98).
It is well known and worthy to mention as well that their sin and their persistence in continuing it were the real causes behind all calamities that afflicted them, their father and brother- May Allah’s peace be upon them.
Ancient and modern History abounds with great equal situations, where this noble manner is embodied with equal footing with heinous situations that stood as obstacles in front this noble manner and deviated away from following it. For example, The Faruq`Umar “which means sagacious” decided to give away his opinions and resolutions when he found them deviating away from Truth, this was before and after his caliphate (It was known about `Umar that his views and resolutions are always compatible with the Qur`an). He felt no shame to declare his return to truth, this happened when he decided to give away his opinion for not fighting the apostates , and agreed with Abu Bakr to fight them when he realized that this is the right resolution, He said,” When I found the Almighty opening the breast( which means feeling ease for) of Abu Bakr towards the resolution of fighting them , I became certain that this is the truth.” Because of this wise action, they succeeded in quelling the movement of apostasy, and opening the door for the propagation of Islam among the world.
Whomsoever refuses to return to truth, and feels disaffection with virtue is pushing himself towards malicious vices, and this is pride, which Allah promised to punish whoever feel it, as it is a persistence in mistaking and a blind extremism for doing it. Hence, it leads to errancy, seditions and adversaries. Allah’s apostle (peace be upon him) said,” Pride is the renouncement of truth, and looking down on people.”
Return to truth is not only restricted in declaring it, however, it could be inclusive as well. The inclusive return to truth should be accompanied by taking action to amend the previous wrong deed, while the exclusive return should be by words and actions, as Sheik Abd ar-Rahman al-Jaziri did, he was the author of the book of “Al-fiqh `ala al-Madhahib al-arb`ah” (Jurisprudence according to the four schools), when he drew the attention of some people to the mistakes he wrote in his book, he confessed being mistaken and spared no effort in notifying people of what he did . He said (may Allah’s mercy be upon him), “I received many messages, that recommends checking the first volume of the book, as it included mistakes in fiqh (Jurisprudence), sometimes brevity in details, although it has many advantages, I checked it in a scrutinizing way and I found these comments compatible with what I wrote . Therefore, I decided to revise the book from the beginning to the end…” Then he mentioned the mistakes he wrote in the first book, and the wrong he did in classifying it, then added the corrections to it.
Although Allah’s Apostle (peace be upon him) legalized taking back our oaths sworn by Allah- All extolment be His- if there were a better solution rather than taking an oath, it is worthy mentioning that it is an extremely daring deed to swear by the Almighty. Yet, taking back a wrong decision is too much easier than taking back an oath, especially when this decision affects the destiny of a family, society and a nation, Allah’s Apostle(peace be upon him) said, ”If you took an oath then you discovered a better one, take the better and expiate for the first one.”
Meditate in this following hadith which is sounds stranger, since there is a prohibition of persistence in taking oath that afflicts others, Allah’s Apostle (peace be upon him) said,” By Allah, if anyone of you insists on fulfilling an oath by which he may harm his family, he commits a greater sin in Allah’s sight than that of dissolving his oath and making expiation for it.” In the interpretation of this hadith, the word “insist” means to continue committing the sin at the time one is aware that it is wrong, and the word in Arabic “Al-lujaj” is more emphatic as it means ever insistence on doing it. An-Nawawi said explaining this hadith that whoever takes an oath for the sake of his family because if not taking the oath , would result in afflicting them, he should do it, then make an expiation for it.
Finally…Judging the wrong and right could be done by several ways , among which blaming the self, seeking consultation, asking for advice , asking the people who have knowledge and expertise also those who are specialized, balancing between what is virtuous and what is malicious, and the base of all these ways is The Qur`an and Sunnah. How wonderful is it that return to truth stems from loving truth, aiming to attain it, and how wonderful is it to see this trait defeating extremism, stubbornness and pride.
ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ
1 Reported by Al-Bukhari , in the book of “ Al-Iman and al-Nudhur” in the chapter of the verse ,”Allah will not call you to account for that which is unintentional in your oaths”, It is hadith number 6250,6251. It is also reported by Muslim in the book of Iman, the chapter of prohibiting persistence in oaths, that afflicts the people whom the oath taker swears to for which is not haram , it is hadith number 1655
Hijri Date Correction:
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