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Seeking Knowledge is the Foundation for the Correctness of your Repentance – Shaykh Ahmad ash-Shihhee

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The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee
SOURCE: His book “Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah” (pg. 34-39)
PRODUCED BY: Al-Ibaanah.com

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The Second Advice: Seeking Knowledge is the Foundation for the Correctness of your Repentance

So knowledge is the foundation for the correctness of your repentance. This is due to two reasons:

First: For the most part, the misconceptions (you had prior to your repentance) will remain attached to your heart and your mind. So if you do not correct it with beneficial knowledge, you will find yourself accompanied by these misconceptions in your statements, actions and circumstances. Rather, you will find them mixed into your Da’wah (calling to the Way of Allaah), as is the condition of many of those who have leaped from (just) making their repentance to (being active in) the field of Da’wah. So they have begun calling to the Salafee Da’wah, however this call is mixed with the Ikhwaanee misconceptions of gathering people together (regardless of Creed) or the Qutubee misconceptions of making takfeer (declaring Muslims disbelievers) or the Surooree misconceptions of partisanship (hizbiyyah)! So the image displayed is Salafiyyah, but the taste and the smell derived from it is something else!

Therefore, their call turns into a Salafiyyah, which consists of particular standards that can have their roots traced back to the misconceptions they had propr to their repentance, which still accompany them and which they have not yet corrected. So you find this person calling to leadership in Da’wah (i.e. that there should be one leader for organizing all the Da’wah in a land).

And that one rejects some of the principles of the Salafee Da’wah, claiming that they cause the hearts to be hardened! Or that they cause the brotherly ties to be broken! And this one agrees with the Qutubee ideologies!

And that one calls to Hizbiyyah (partisanship)!

And this one carries ideas of instigation and provocation (of the masses)!

And that one pitches the tent for gathering the people together (regardless of differences)!

All of this is done using the name of Salafiyyah, so to Allaah we turn for help! Verily to Allaah we belong and to Him we will return.

Second: Or perhaps you are carried away by the strong current of a misconception, such that your path and road towards repenting to Salafiyyah has changed course. So now you have become confused on this road or you begin calling to it, thinking that it is the truth when it is in fact misguidance!

How many games do these individuals who claim to have knowledge and stand for Salafiyyah play with the youth who seek to repent to Allaah?

And this is due to nothing else except for their lack of seeking knowledge and their lack of asking questions from the people of knowledge from Ahlus-Sunnah walJamaa’ah.

So, O repentant brother, may Allaah grant you success, you must seek beneficial knowledge, because it is that which will correct your repentance and set your path straight. With knowledge, you will free yourself from the misconceptions and the dangers, and you will save yourself from the hunting nets and snares, by the Will and Permission of Allaah.

As for the evidences that indicate the virtue of knowledge and those who possess it, then they are many and well known. I will mention from them, for the purpose of reminding:

Allaah’s saying:

“Allaah bears witness that there is none that has the right to be worshipped but He. And so do the angels, and those having knowledge. (He is always) maintaining His creation with Justice. None has the right to be worshipped but He, the All-Mighty, the All-Wise.” [Surah Aali ‘Imraan: 18]

And His saying:

“It is only those who have knowledge amongst His slaves that fear Allaah.” [Surah Faatir: 28]

And His saying:

“Allaah will raise in degree those of you who believe, and those who have been given knowledge.” [Surah Al-Mujaadilah: 11]

And Allaah’s saying, reminding of the blessing He bestowed on His Prophet (sallAllaahu ‘alayhi wa sallam) due to what He sent down to him from the Book (Qur’aan) and the Hikmah (Sunnah) and protecting him from people misleading him:

“Had not the Grace of Allaah and His Mercy been upon you (O Muhammad), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allaah has sent down to you the Book (Qur’aan) and the Hikmah (Sunnah), and taught you that which you knew not. And Ever Great is the Grace of Allaah unto you.” [Surah An-Nisaa: 113]

So, O repentant brother, when you come to know the importance and virtue of knowledge, and the danger of neglecting it, then know that the first thing you should start with from the various branches of knowledge is:

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

It appears to be an art of commanding the good or prohibiting the evil, But in actuality it is an act of injustice and transgression!

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THE BALANCED APPROACH

Shaykhul Islaam Ibn Taymiyyah – rahimahullaah – said:

“When dealing with the people of sin, one must not exceed the limits prescribed by the Sharee’ah – neither in hating, censuring, preventing, abandoning or chastising them. Rather, the one who does so should be told: Worry about your own self. No harm will come to you from those who are misled, if you are truly guided, as Allaah – the Mort High – said: “And do not let your hatred of others swerve you away from doing justice. But be just! That is closer to taqwaa (piety).” [Soorah al-Maa’idah 5:8]. And Allaah said: “And fight in the way of Allaah those who fight you, but do not transgress the limits.” [Soorah al-Baqarah 2:190]. Indeed, many of those who command and forbid overstep the limits set by Allaah, either through jahl (ignorance) or dhulm (injustice). Thus, this issue (of justice) must be firmly maintained, whether it is in regards to censuring the unbelievers, the hypocrites, the sinners or the disobedient ones.” [3]

He further said: “The one commanding the good or forbidding the evil should do so in the way prescribed by the Sharee’ah; with knowledge, gentleness and patience, and with good intentions, and by following a balanced approach. All of this enters into Allaah’s saying: “O you who believe! Beware of your own selves. No harm will come to you from those who are misled, if you are truly guided.” [Soorah al-Maa’idah 5:105) … There is in this Aayah (Verse) another meaning as well, which is that a person must turn towards that which will be of benefit to him, both in knowledge and action, and he must avoid what does not concern him – as the conveyer of the Sharee’ah (i.e. the Prophet sallallaahu ‘alayhi wa sallam) said: “From the perfection of a person’s Islaam is to leave alone that which doer not concern him.” [4] This especially applies to a person delving into that which doer not concern him regarding someone’s religious or worldly affairs. Thus, such a person may speak out of envy or desire for position; or act either with deliberate oppression, or foolish scorn and sarcasm. How often does Shaytaan make such an act appear to be an art of commanding the good or prohibiting the evil, or jihaad in the path of Allaah, whereas it is actually an act of injustice and transgression!” [5]

Footnotes:

[3]. Majmoo’ul-Fataawaa (14/381).
[4]. Saheeh: Related by at-Tirmidhee (no.23 18) and others, from Abu Hurayrahradiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Ibn Maajah (no.3976).
[5]. Majmoo’ul-Fataawaa (14/382).

Posted from: https://abdurrahman.org/2014/01/29/being-balanced – Al-Istiqaamah , Issue No.5

The Caller must adorn himself with noble characteristics – Shaykh ibn Uthaymeen

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The Fourth Provision: The Caller must adorn himself with noble characteristics

The Caller must adorn himself with noble characteristics, such that the effect of knowledge reflects in his beliefs, his worship, his attitude, and all of his procedures, so that he can properly play the role of a Caller to Allaah. But as for him being in opposition to this, then his da’wah will fail. And if he does succeed, then his success will be minimal.

So it is upon the Caller to abide by that which he is calling to from acts of worship or daily interactions or manners or methodology, so that his da’wah may be accepted and so that he won’t be from those who will be the first to be thrown into the Hellfire.

O brothers: Indeed if we look at our conditions we will find in reality that we may call to something that we don’t implement ourselves. And this no doubt is a big defect, O Allaah, unless we deny ourselves from looking at what is better since for every place there is a saying. This is since a noble thing may be considered noble due to a number of things that make it superior. This is why the Messenger (sallAllaahu ‘alayhi wa sallam) would call to some characteristics, but at times he would preoccupy himself with things more important than them. At times he would fast to the point that it would be said that he wouldn’t stop fasting. And at times he would eat and drink to the point that it would be said that he would not fast.

O brothers! I would like every Caller to abide by the characteristics that befit the Caller, so that he can be a true Caller and so that his statements can be closer to being accepted.

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

The Caller’s heart must be open towards the one who opposes him – Shaykh Ibn Uthaymeen

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The Sixth Provision : The Caller’s heart must be open towards the one who opposes him

The Caller’s heart must be open towards the one who opposes him, especially if he knows that his opponent has a good intention and that he only opposes him in things that require that the proof be established to him. People must be flexible in these matters and not allow these differences to incite hatred and enmity. This is except for a man that opposes and stubbornly rejects, such that the truth is explained to him but yet he continues to persist upon his falsehood Such an individual must be dealt with according to how he deserves to be treated, such as calling people away from him and warning the people from him. This is since his enmity has manifested itself, such that the truth was made clear to him, yet he did not act on it.

However, there are some subsidiary issues, which the people differ on. In reality, these are from the matters that Allaah allowed His servants to differ in. I mean issues that are not from the fundamental ones, which can cause a person that opposes in them to be considered a disbeliever. Rather, these (subsidiary) issues are from those that Allaah has permitted differing in for His servants, and for which He made the error committed in that regard to be allowable. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When the (legal) judge makes a judgement, exerting himself (Ijtihaad), and he attains the truth, then he gets two rewards. And if he errs then he gets one reward.” So the Mujtahid does not leave from the fold of being rewarded at all – either he gets two rewards for being correct or one reward for being wrong.

If you don’t like others opposing you, then likewise, those same other people don’t like for others to oppose them. So just as you want people to accept your view (on an issue), then likewise, those who oppose you want the people to take their views also.

The reference point during these times of dispute is what Allaah has explained in His statement:

“And whatever you differ in, then its final decision is with Allaah. Such is Allaah, my Lord, in whom I put my trust, and to Him I turn in repentance.” [Surah Ash-Shooraa: 10]

And He says:

“O you who believe! Obey Allaah and obey the Messenger, and those in authority amongst you. And if you differ in anything, then return it to Allaah and the Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.” [Surah An-Nisaa: 59]

So everyone that is in disagreement and dispute with one another must return to these sources: The Book of Allaah and the Sunnah of His Messenger. And it is not lawful for anyone to turn away from the words of Allaah and His Messenger in favor of someone else’s words, regardless of who he may be. So if the truth becomes manifest to you, it is an obligation upon you to throw the view of the one who opposes it against the wall. And you must not turn towards that individual, regardless of what position he holds in knowledge and religion. This is since humans make errors, whereas the words of Allaah and His Messenger are free from errors.

It saddens me to hear that there are some people that look hard into seeking the truth and arriving at it, but in spite of this we find them divided. Each one of them has a particular name and a particular description. And this in reality is a mistake. Allaah’s religion is one and the ummah of Islaam is one.

Allaah says:

“And indeed this ummah (nation) of yours is one ummah. And I am your Lord so be dutiful to Me.” [Surah Al-Mu’minoon: 52]

And Allaah said to His Prophet Muhammad;

“Verily, those who split up their Religion and became sects, you have nothing to do with them in the least. Their affair is only with Allaah. Then He will inform them of what they used to do.” [Surah Al-An’aam: 159]

And Allaah says:

“He has ordained for you the same religion which He ordained for Nooh, and that which We have revealed to you (O Muhammad), and that which We ordained for Ibraaheem, Moosaa and ‘Eesaa saying: You should establish the religion and make no divisions in it. Intolerable to the polytheists is that which you call them to. Allaah chooses for Himself whom He wills, and guides unto Himself those who turn to Him in repentance and obedience.” [Surah Ash-Shooraa: 13]

So if these are Allaah’s instructions to us, then what is obligatory upon us is to accept these instructions, and gather together upon putting forth an issue and discussing it with one another, in order to bring about rectification not in order to criticize or take revenge. For indeed, any person that debates with someone else intending to give victory to his view and to debase his opponent’s view, or intending to critique and not to correct, then for the most part, they will come out with a result that is not pleasing to Allaah and His Messenger. So it is obligatory on us, in matters such as these, to be one ummah (nation).

I am not saying that no one errs – everyone either makes mistakes or is correct. Rather, I am talking about the way to correct this error. The way to correct this error is not by me talking about him behind his back and accusing him. Rather, the way to correct this error is to gather with him and discuss it with him. So if it becomes clear after this that this man will persist on his rejection of the truth, and that he will continue to remain upon the falsehood that he is on, then at this point I have the excuse and the right, rather I am obligated to expose his error, and to warn the people about his error. And this way, the affairs will be rectified. As for splitting up and creating parties, then no one is pleased with this except for someone that is an enemy to Islaam and the Muslims.

I ask Allaah to unite our hearts upon obedience to Him, and that He make us from those who seek judgement from Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam). And we ask Allaah to make our intentions sincere and that He clarify to us what is obscure from his Sharee’ah. Verily, He is the Most Magnanimous, Most Generous.

All praise be to Allaah, Lord of the worlds, and may the peace and blessings be on our Prophet Muhammad, his family and all his Companions

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

The Caller must invite to Allaah with wisdom – Shaykh Ibn Uthaymeen

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The Third Provision: Wisdom

The Caller must invite to Allaah with wisdom. And how bitter is wisdom upon the one who doesn’t have it.

Da’wah (the Call) to Allaah must occur with (1) wisdom, then with (2) fair admonition, then with (3) debating in the best of manners against someone that is not oppressive, then with (4) debating in not the best of manners against someone that is oppressive. So there are four levels.

Allaah says:

“Call to the Way of your Lord with wisdom and fair admonition. And debate them in a way that is better. Verily, your Lord knows best who has gone astray from His path and He knows best those who are guided.” [Surah An-Nahl: 125]

And Allaah says:

“And do not debate with the People of the Scripture (i.e. the Jews and the Christians) except in a manner that is best – except for those who are oppressive amongst them, and say (to them): ‘We believe in that which has been revealed to us and revealed to you. Our God and your God is One, and to Him we have submitted.’” [Surah Al-‘Ankaboot: 46]

Wisdom means: Treating affairs with accuracy and precision, rather it means placing matters in their due place. It is not from wisdom to rush things and expect people to change from the condition they are in to the condition that the Companions were upon overnight. And whoever expects this then he has a foolish mind, and he is far removed from wisdom. This is because the wisdom of Allaah is not like this.

What proves this is that Allaah sent the Qur’aan down to Muhammad, the Messenger of Allaah, in stages so that it may become firm and settled in the souls.

The prayer was made obligatory during the Mi’raaj, three years before the Hijrah. Some say it was a year and a half, and some hold that it was five. There is differing amongst the scholars about this. But in spite of this it was not made obligatory in the manner that it is performed today. When the prayer was first made obligatory, it used to be two rak’ahs for Dhuhr, ‘Asr, ‘Ishaa and Fajr. And the Maghrib prayer used to be three rak’aat, so that it could be the Witr (odd-number) for the day. But after the Hijrah and after the Prophet had spent thirteen years in Makkah, the prayer of the resident was increased, and so it became four rak’aat for Dhuhr, ‘Asr and ‘Ishaa. And Fajr remained the way it was (i.e. two rak’aat) because the recitation of the Qur’aan is prolonged in it. And Maghrib stayed the same because it was the Witr of the day.

Furthermore, Zakaat was made obligatory in the second year after Hijrah. Or (some say) it was made obligatory in Makkah, but that it was not assigned its final estimate in terms of its dividend and obligation. And the Prophet (sallAllaahu ‘alayhi wa sallam) did not send out envoys to collect the Zakaat until the ninth year after Hijrah.

Therefore, the development of Zakaat progressed in three stages:

1. In Makkah: “But pay its due (i.e. Zakaat) on the day of its harvest.” [Surah Al-An’aam: 141] However, its obligation was not clarified nor the amount that was mandated to give for that obligation. This matter was left entrusted to the people.
2. In the second year after Hijrah, Zakaat was clarified with its rightful dividends.
3. And in the ninth year after Hijrah, the Prophet started to send envoys to the people of yields and profits to collect Zakaat from them.

So look at the careful consideration that was given to the conditions of the people with regard to Allaah’s legislation. And He is the best of judges.

The same goes for fasting, as there was a stage-by-stage development with regard to its legislation. What was first made obligatory, was that a person had a choice between fasting or feeding a needy person. Then fasting was prescribed specifically, and feeding needy people was only allowed for those who weren’t able to fast for numerous consecutive days.

Therefore I say that wisdom denounces that the world change over in one night. There must be endurance and tolerance. Accept from your brother whom you are calling what he has from truth for today, and proceed with him step by step until he is able to eventually free himself from falsehood. And this is so that you may see that people are not of equal standing. So there is a difference between one is ignorant and one who stubbornly rejects.

Perhaps it is proper that I now mention some examples of the Da’wah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam):

The First Example:

A Bedouin man once entered the masjid, while the Prophet was sitting down with his Companions. The Bedouin man then urinated in one area of the masjid, so the people reprimanded him, meaning they scolded him angrily using harsh words. However, the Prophet, who was the one whom Allaah gave wisdom, forbade them from this. So when the man had finished urinating, the Prophet (sallAllaahu ‘alayhi wa sallam) ordered that a bucket of water be thrown over his urine. So the harm was removed and Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) called the Bedouin to him, saying to him: “Indeed it is not proper to have any harmful object or filth in these masaajid. They are only for prayer and the reciting of the Qur’aan.” Or it is as he (sallAllaahu ‘alayhi wa sallam) said. So the Bedouin’s heart opened up to this kind treatment. This is why I have seen some of the scholars quote this Bedouin man as saying: “O Allaah, have mercy on me and Muhammad and do not have mercy on anyone else besides us.” This was because the Prophet (sallAllaahu ‘alayhi wa sallam) treated him in such an excellent manner. But as for the Companions, they rushed to remove this evil act, without having properly weighed the condition of this man, who was (obviously) ignorant. [2]

The Second Example:

One time Mu’awiyah bin Al-Hakam, may Allaah be pleased with him, came while the Prophet was leading the people in prayer. So one man sneezed and said: “AlHamdulillaah.” (Note:) If one of you sneezes while in prayer then he should say AlHamdulillaah, regardless of whether he is in the standing position or the bowing position or in prostration. This man (in prayer) said “Al-Hamdulillaah, so Mu’awiyah responded: “YarhamukAllaah.” But this is considered speaking and it invalidates the prayer. So the people began to stare and look at him. So Mu’awiyah said: “May my mother be bereaved of me.” This means for the mother to be lost. This is a statement that is said but for which it’s meaning is not intended. Then Mu’awiyah continued to pray. After he finished praying, the Prophet (sallAllaahu ‘alayhi wa sallam) called him. Mu’awiyah said: “By Allaah, I did not see a teacher better at instructing than him.” May Allaah send His peace and blessings on him. He said: “By Allaah, he was not harsh with me nor did he scold me, he only said: ‘Speaking to people is not correct while in the prayer. It is only for tasbeeh (saying SubhaanAllaah), takbeer (saying Allaahu Akbar) and reciting of the Qur’aan.’” Or it is as he (sallAllaahu ‘alayhi wa sallam) said.[3]

The Prophet (sallAllaahu ‘alayhi wa sallam) even said it to Mu’aadh bin Jabal when he told him: “Shall I not inform you of what controls all of that?” He (i.e. Mu’aadh) said: “Of course O Messenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Restrain this on yourself.” And he took hold of his tongue, saying: “Restrain this.” So Mu’aadh said: “Will we be held accountable for what we say with it?” He (sallAllaahu ‘alayhi wa sallam) said: “May your mother be bereaved of you O Mu’aadh. What else will cause the people to be dragged on their faces – or he said on their noses – into the Hellfire except for the harvests of their tongues.” Look at the da’wah that is beloved to the souls, which people accept and by which the hearts become open.

We derive from the Fiqh point of benefits of this hadeeth that: Whoever speaks while in prayer, while not knowing that speaking invalidates the prayer, his prayer is still valid.

The Third Example:

A man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “O Messenger of Allaah, I am ruined!” So he (sallAllaahu ‘alayhi wa sallam) asked: “And what caused you to be ruined?” He said: “I had intercourse with my wife during Ramadaan while I was fasting.” So the Messenger of Allaah ordered him to free a slave, but he said: “I cannot find one (i.e. unable).” Then he commanded him to fast two consecutive months, but he said; “I am not able to.” Then he commanded him to feed sixty needy people, but he said: “I am not able to.” At this the man sat down. So the Prophet (sallAllaahu ‘alayhi wa sallam) brought some dates to him saying: “Take this and give it away in charity.” But the man became desirous of the Prophet’s generosity, which was the greatness of kindness shown towards creation. This was since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was indeed the most generous of people.

So the man said: “Am I to give this to someone poorer than myself O Messenger of Allaah? By Allaah there is no family poorer than mine between the two lava plains of Madeenah?” At this, the Prophet (sallAllaahu ‘alayhi wa sallam) laughed to the point that his molar teeth became visible. This was because this man had come in fear, saying: “I am ruined” but yet he left successful. So the Prophet (sallAllaahu ‘alayhi wa sallam) then said: “Feed your family with it.” So the man left peaceful, prosperous

and joyful with this religion of Islaam and with this ease from the first Caller to this religion of Islaam, may the peace and blessings of Allaah be upon him. [4]

The Fourth Example:

Let us now look at how the Prophet dealt with one who had committed a sin. The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a man that had a gold ring on his finger. So the Prophet (sallAllaahu ‘alayhi wa sallam) seized the ring from him with his noble hand and threw it on the ground. And he (sallAllaahu ‘alayhi wa sallam) said: “Would any of you intentionally tale a coal of fire and place it on his hand?” So the Prophet (sallAllaahu ‘alayhi wa sallam) did not treat him the way he treated the people in the first examples. Rather, he snatched it from his hand and threw it at the floor. So when the Prophet (sallAllaahu ‘alayhi wa sallam) left, it was said to the man: “Take your ring and benefit from it (i.e. by selling it).” The man said: “By Allaah, I will never take a ring that the Prophet (sallAllaahu ‘alayhi wa sallam) threw away.” [5]

Allaahu Akbar! This was the magnificent way the Companions would execute the Commandments of Allaah and His Messenger.

So what is important is that the Caller to Allaah must invite with wisdom, because the one who is ignorant is not like the one who has knowledge. And the one who rejects is not like the one who readily accepts. So for every place there is a saying and for every position there is a condition.

Footnotes:

[2] See Saheeh Muslim (Eng.: Book 2, no. 559)
[3] See Saheeh Muslim (Eng.: Book 4, no. 1094)
[4] See Saheeh Al-Bukhaaree (Eng.: vol. 3, no. 158) and Saheeh Muslim (Eng.: Book 6, no. 2457)
[5] See Saheeh Muslim (Eng.: Book 24, no. 5209)

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

Caller to Allaah should have patience, kindness, and gentleness with forbearing temperament – Ibn Baz

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Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Posted from- Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Read the full article and audio @
https://abdurrahman.org/2014/12/12/the-caller-to-allaah-manners-and-qualities-dr-saleh-as-saleh/

Reference: AbdurRahman.Org

Important Naseehah concerning Dawatus-Salafiyyah in India – Shaykh Fu’ad ibn Saud al-Amree [Audio|Ar-En]

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Important Naseehah concerning Dawatus-Salafiyyah in India - Shaykh Fu'ad ibn Saud al-Amree

Masjid As Siddheeq, Cuddalore Tamil Nadu, South India presents you
Important Naseehah Concerning Dawatus Salafiyyah in India
With The Noble Shaykh Fu’ād bin Sa’ud al-Amree {حفظه الله} – from the Well Known Scholars of Jeddah and Student of Shk. Rabee’, Shk. Ubayd and other Salafī Scholars

Listen / Download Mp3 Here (Time 1:49:48)
[audio https://salafiaudio.files.wordpress.com/2015/11/important-naseehah-concerning-dawatus-salafiyyah-in-india-02-01-1437-shaykh-fuad-ibn-saud-al-amree.mp3]

Delivered on  02-01-1437

Translated into English by Nadeem Ahsan Shah hafidhahullaah

Audio Courtesy: KSA_Dawah – Apply for group membership

[Alternative Download Link]

It is Necessary for The Student Of Knowledge to Follow a Path Of Righteous Good Manners In Giving Dawa’ – Shaykh Rabee bin Haadee

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An Excellent Example

And we have in the Messenger of Allaah – sallAllaahu alayhi wa sallam – and in all the Prophets of Allaah a good example.  The Messenger was commanded to take those Prophets before him as an example and to follow their guidance and we have been commanded to follow the guidance of the Messenger of Allaah – sallAllaahu alayhi wa sallam, and take him as an example:

<< Indeed in the Messenger of Allaah you have a good example to follow forhe who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [al-Ahzab: 21]

This good example is complete in every matter which Muhammad – sallAllaahu alayhi wa sallam came with; so, he is an example in his ‘Aqeedah, so we believe in that which he believed in; an example in his worship, so we worship Allaah making the religion sincerely for Him, following that which the noble Messenger –alayhis Sallat wa Sallam – came with.

He is an example in great manners which perhaps many of the callers to Allaah – Tabaraka wa Ta’ala – and many of the youth have lost, much of it having been forgotten and some of the youth have forgotten it too.  Indeed Allaah has praised His Messenger – alayhis Sallat wa Sallam – with eloquent praise and He said:

<< And verily, you are on an exalted standard of character >> [Qalam: 4]

So the caller to Allaah, the student of knowledge, the instructor and the guide all need to take the Messenger of Allaah – sallAllaahu alayhi wa sallam – as an example in their ‘Aqeedah, Manhaj and manners.  So if these matters are combined in the caller to Allaah or they are nearly complete then this Dawa’ will be successful – InshAllaah – and the caller to Allaah will have presented it in the most beautiful and best form -BarakAllaahu Feekum.

If the caller to Allaah is deficient in the matters of his Dawa’, being deficient in having noble manners-from which is having patience, wisdom, gentleness, softness and other things which are important, which the Dawa’ of the Messengers –alayhim Sallat wa Sallam- requires.  Then this is an apparent deficiency in his Dawa’.  So it is upon him to ensure he manifests those matters completely.

Perhaps many of the people are negligent of this! And this harms the Dawa’ of Salafiyyah and harms its people.  Since if these manners are neglected and theDawa’ is presented to the people in a way that they dislike and is made unpleasant and detestable by having harshness, severity and recklessness – and the likes of these things – then this is an obstacle to the Dawa’ and to it being accepted.  Since these matters are even disliked in the affairs of the Duniya let alone in the matters of the Deen.

So it is necessary for the student of knowledge to follow a path of righteous good manners in giving Dawa’.

Excerpted from: Encouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

O Ahl-ul-Sunnah, Disseminate The Soul Of Love And Brotherhood Between Yourselves – Shaykh Rabee ibn Hadee

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Advice to the Salafiyyoon

O brothers, use beneficial knowledge and solid proof and beneficial wisdom in your Dawa’. You should have all the noble and beautiful manners encouraged by the Book and the Messenger of guidance; indeed they are causes for victory and causes for success.

You have to believe that the Companions did not spread Islaam or enter it into the hearts except with their wisdom and their knowledge more so than with their swords.  However, whoever enters into Islaam under the sword might not be firm, but whoever enters Islaam by way of knowledge, proof and evidence then this is what makes his Eemaan firm by Allaah’s permission and His assistance.

And it is upon you to have these good methods and also to be serious about knowledge.  You have to be serious about Dawa’ to Allaah.

Now – O brothers – I advise you with two issues:

Firstly: Brotherhood between all of Ahl -ul-Sunnah; So O you Salafees, disseminate the soul of love and brotherhood between yourselves.  Put into effect what the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed us of regarding the believers: ‘Like a building, some of its parts supporting others.’[2]

And that they are: ‘Like a single body if one limb complains then the rest of the body suffers with fever and insomnia.’[3]

This is how you should be O brothers: distance yourselves from the causes of splitting, I swear by Allaah indeed it is a dangerous evil and a disastrous disease.

Secondly: distance yourselves from the causes which lead to enmity, hatred, splitting up and dissension.

Keep away from these things; because this has become predominant nowadays at the hands of people, about whom only Allaah knows their condition and intent.  It has become predominant and has torn apart the youth in this country – whether in the university or other than it – or in the other parts of the Duniya.

Why?! Because those who are not from its people – neither in knowledge nor in understanding – entered into the arena of giving Dawa’ to Allaah.

It is possible that the enemies could have entered someone into the midst of theSalafeeyeen to tear them apart and split them up, and this issue is not unlikely, rather it can truly happen -BarakAllaahu Feekum.

Strive to have brotherhood.  If any dissension has occurred between you, then both parties should make themselves forget what is past and start with a clean slate now.

I say to the brothers: whoever falls short it is not allowed to debase him, nor destroy the one who is deficient.  Whoever makes a mistake amongst us we do not destroy him. -BarakAllaahu Feekum – but we cure him with gentleness, wisdom and face him with love and friendship and all the rest of the righteous manners, along with the correct Dawa’ until he repents.  And if there remains a weakness in him then we are not hasty with him, or otherwise, I swear by Allaah no one will remain, no one will remain!

There are some people now who chase after the Salafis so much so that they reached the scholars and called them those who water things down (Mumaya’een)!! There is hardly any scholar in the arena of Dawa’ today except that he has been falsely attacked with this claim about him!  Of course this is the way of the Ikhwaan al-Muslimeen and the way of Ahl-ul-Bida’ since, from the weapons of the Ahl ul-Bida’ is that they begin by overthrowing the scholars, rather it is the Jewish Masonic way: that if you wanted to discredit an idea, then discredit their scholars or their personalities.

So keep away from this rotten legacy and have respect for the scholars.

[1] Narrated by Bukhari (4855) & Muslim (177)

[2] Narrated by Bukhari (481) & by Muslim (2585) from the hadeeth of Abu Musa –radhiAllaahu anhu.

[3] Narrated by Bukhari (6011) & Muslim (2586) from the hadeeth of an-Nu’maan bin Basheer –radhiAllaahu anhu.

Excerpted from: Encouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

Are the Kuffar (disbelievers) our brothers in humanity? Was Pharaoh also? – Shaykh Salih Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-04-14/2010-03-29
Reference: Darulhadith.com
Translation and Video Courtesy: aFatwa.com (site no more exists)

Question: There are those who say that the Kuffâr (disbelievers) are our brothers in humanity and not in the religion. Is this true?

Shaykh al-Fawzân: It is not sufficient with the humanity. One does not speak like that in order to please them or to gain their sympathies. One does not speak like that. One says that they are our enemies and not that they are our brothers in humanity. One says that they are our enemies. What is the benefit of a human fraternity if they are our enemies in the religion? What does it benefit? Pharaoh was also a human. Right? Was he also our brother? We do not say that.

Read More: http://salaf-us-saalih.com/category/islam/dealings-with-non-muslims/

But Zakir Naik Says Non Muslims Are Our Brothers In Humanity – Nonsense Refuted , Check out @ http://safeshare.tv/w/RfrCPlKswf

A Look at Anasheeds – Dr. Saleh as Saleh

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[Download PDF Here]

In the Name of Allah, the Most Beneficent, the Most Merciful, I begin to write:

In pre-Islamic and early Islamic history, anasheeds involved wholesome poems (about battle victories, wisdoms, courage, etc) chanted in an un-orchestrated fashion without the accompaniment of musical instruments, except for the duff (similar to tambourine but without bells or cymbals) which was legally permitted for women on special occasions.

During the 2nd century after Hijrah, chanting of du’aa, remembrances, crept into the ummah by the innovations of the mystic Sufis who, in turn, took it from the Christians. It was then called at-Taghbeer. All of these forms were denounced by the early scholars of Islam, including Imaam ash-Shaafi’ee, Ibn Taymmeyah, Ibnul Qayyim, Ibn Katheer, Ibn Rajab, and many others.[1]

The Sufis centered most of their methodology of worship on congregational Taraaneem (singing by way of trilling, or quavering and prolonging the voice with a musical sound), resembling the Christians in their churches. Then the Sufis began to introduce physical movements during remembrances and du’aa close to those practiced by the Jews. Rarely do you witness a Sufi “Hadrah [2]” without these innovated practices.

Nowadays, the matter is not limited to the Sufi adepts. Many Muslim parties (groups) have innovated special bands for the emotional arousing of their followers and for the “ummah” at large! Much of what is being practiced with these anasheed does not escape, at least, one of the following observations:

1. Involving more and more people, especially children, keeping them busy with what could be, least to say, of a lesser benefit.

2. Anasheed are accompanied with musical toning and chanting (Eastern and Western beats) in the name of “culture” and “tradition.” This is becoming more and more apparent, with bands competing in their selection of words and beats.

3. Remembrances of Allah are introduced in these anasheed in ways clearly resembling the intoning and chanting of the Christians in their churches.

4. The congregational chanting and singing that takes place resembles to a great extent that which goes on in the circles of the mystic Sufis in their singing circles. Former “stars” are being more involved with the mystic Sufi ways through so-called “Islamic anasheed.” Some bands sing the infamous Shirk poem known as “Burdah,” which involves shirk levels of exaggeration in the status of the Prophet Muhammad (sall Allaahu alayhi wa sallam).

5. Luring the children to sing, especially the young girls, imitating the base of the infamous Muslim and Non-Muslim singers.

6. Replacing the Qur‘aan with the so-called anasheed in the Da’wah to the young, claiming that they don’t respond to the Qur‘anic texts, therefore, legitimizing their use. The same is done with the Sunnah, eventually turning people away from what constitutes the true life for the believers.

7. In many of these singing circles, musical instruments and intoning are gradually taking hold, something known to be forbidden in Islam, except for the duff for women.

8. The emergence of so-called professional singing groups performing at weddings, parties, schools and the like.

9. Development of so called more advanced ways of video singing as a modern way of contemplating and reflecting on the creation of Allah.

10. Allowing taking pictures of young girls during different presentations of songs in itself is a fitnah (affliction and trial) and an opposition to the Sahree’ah. Some make movies and records of these young girls singing on special occasions.

11. Many things that are untrue are presented in these songs through acting, or through exaggeration in praise.

12. If you examine many of these songs, you will find a lot of them focusing on the Tawheed of Lordship only, something even the Mushriks confess to (i.e. matters pertaining to the signs of Allah in the creation, His running of the affairs, Him being in full authority and the like).

13. Transgression against the Sharee’ah in the form of acting roles. You see a child taking the role of Salah, saying, “I am the Salah, and these are my merits!” Another takes the role of Fasting and so on. Worst of all those who claim to represent the Qur’aan. Yet we know that the Qur‘aan is the uncreated Speech of Allah.

14. Assuming in some cases the movements and walks of some of the losers from the known male and female singers. Imagine when this is done while chanting the remembrances of Allah!

15. Calling these anasheed Islamic itself is a transgression, especially when they call it an “art” and a means of education and nourishment for the Da’wah! “This is an innovation in Deen, and this from the deen of the innovators of the Sufis.” [3] The companions chanted poetry of wisdom, courage, generosity and of maroo’ah (describing good character), and not in congregations. They chanted poetry sometimes while working or during night travel. None of them claimed this “Islamic.” Rather, everything takes its own particular ruling, whether it is innovated, allowable, recommended, obligated, disliked or forbidden. Therefore, that which may be allowable of it we don’t call “Islamic” because if it is called so, people would think it to be from the Deen. And to label any matter as Islamic, requires textual proofs.4 In fact, Sh. Al-Albani (rahimahullaah) referred to them as “Sufi singing“, and a similar conclusion was reached by Sh. ‘Abdul ‘Aziz Aal Ash-Shaikh, the Grand Mufti of Saudi Arabia, as well as by Sh. Bakr Abu Zayeed and Sh. ‘Abdul ‘Aziz Ar-Raajhi and other scholars (may Allah preserve them all). [5]

The following question was raised to our Skaykh Muhammed Ibn Saaleh al-‘Uthaimeen (Rahimuhullaah):

“What is the ruling concerning the anasheeds? Is it permissible for the Caller to Allah to listen to “Islamic anasheed”?”

The Shaykh responded,

“In the past, I listened in the past to these Islamic anasheed and there was nothing therein which shuns away. After listening to them recently, I found them to be rhythmic with delectation and entertaining, like the songs accompanied with musical instruments. Accordingly, I don’t see that it is permissible for people to listen to them. However, if they come natural without musical accompaniment and without delectation or entertainment, then there is no harm in listening to them. Still, however, it is conditional that:

(i) the person does not make this a habit listening to them all the time, and
(ii) make not that which benefits and admonishes the heart restricted to them.

Because if he makes of this a habit, he will abandon that which is more important. Moreover, in doing so he will relinquish the greatest admonition and it is that which came in the Book of Allah and in the Sunnah of Allah’s Messenger. But if he listens to them sometimes, or if takes them as a means of help on his journey while driving his care in the wilderness, then there is no harm in that.” [6]

Then he was asked, “Is it permissible for the man to chant the Islamic anasheed and is it permissible that the duff, which is the tambourine without any of these bells attached to it, is it permissible to use the duff with the chanting and is the chanting or the anasheed permissible in other than the Eed and other than the festivals?”

The answer:

“Bismillaahir Rahmaanir Raheem, In the Name of Allah The Most Beneficent, The Most Merciful”, then he returned the greeting to the person who asked the Question, and said:

“The Islamic anasheed is an innovated chanting innovated by the Sufis. Therefore, one should turn away from it and resort to the admonitions from the Qur‘aan and Sunnah, unless it is used in the battlefields to help as a motivation for Jihaad in the cause of Allah, the Most High, then this is good, however, if it accompanied with the duff, then it would be far away from the truth.” [7]

Moreover, on several occasions, he (rahimahullaah) directed the people to give the best of attention to the Qur’aan and Sunnah, since they are the greatest admonitions.

A special warning concerning the infamous Burdah poem of Al-Busiri:

It is plain shirk because it exaggerates the Prophet (sall Allaahu alayhi wa sallam) giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title: Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English) [8]

It is stated in this poem, among other things, that ‘And of your knowledge is the knowledge of the pen and the preserved tablet’! The “pen” refers to the pen which Allah ? commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.” [9] According to this poet, the Prophet (sall Allaahu alayhi wa sallam) knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.

I ask Allah (Subhanahu wa ta’aala) to guide us all to the truth and to make us accept and yield to it.

The slave of Allah,
Saleh As-Saleh.
Concluded on the 14th of Thul Hijjah 1425,
Corresponding to January 24, 2005.

Acknowledgment: May Allah reward sis Umm Maahir al-Amreekiyyah for voluntarily transcribing this material which was originally a response to a question about anasheed in the room “Understanding Islam.”

Footnotes:

[1] See Al-Qawlul Mufeed fee Hukmil-anasheed (including the fatwa of the reliable contemporary scholars of Islam). Authored by ‘Isaam Ibn ‘Abdul Mun’im al-Mir-ree (1423/2002), Maktabatu al-Furqaan, Ujmaan, UAE.
[2] Hadrah: Presence. Used by the Sufis in its general meaning, “Being in the presence of Allah.” In the school of mystic Ibn ‘Arabi, however, there are “Five Divine Presences,” a metaphysical doctrine of the degrees of reality of which there are different versions. This concept is influenced by the Neo-Platonist chain of “Stages or Orders of Being.” [See Mu’jam Al-Mustalahaat As-Sufiyyah by Al-Hafnee, p. 237 and Shorter Encyclopedia of Islam, p. 125, edited by H.A.R. Gibb and J.H. Kramers, 4th impression, 1995. Published by E.J. Brill, Leiden, The Netherlands.] The Mureed is informed that the Hadrah is the start, then the Mukaashafah (Mystic spiritual revelation regarding the Truth [Allah] and the Ghayb (unseen). Through this stage, things will be manifested as if he sees them by his eyes). The next state is the Mushaahadah (Witnessing of the Truth). Sufi singing, clapping, and swaying accompanied by drum beats is part of the “ritual”! Some of the mystics also claim the actual attendance of the Prophet (?) in their circles!
[3] See Fatwa of Sh. Saalih Al-Fawzaan, may Allah Preserve him, in al-Khutab al-Manbariyyah 3: 184-185.
[4] See Sh. Al-Fawzaan, Ibid, p. 56.
[5] Ibid. pages, 32, 49, 62-68.
[6] See As-Sahwah Al-Islamiyyah Dhawaabit wa Tawjeehaat, a collection of fatwa and statements by our Sh. Ibn ‘Uthaimeen compiled by Abu Anas, ‘Ali Ibn Hasan Abu Lawz (1414/1993), p. 123, no. 40.
[7] Fatwa al-‘Aqeedah, no. 369m p. 651, Maktabatu As-Sunnah,
[8] Source: onlineislamicstore.com/a3683.html. This is for verification only, and not an endorsement of the site. Rather, I caution not to posses this poem, due to the warnings cited above. May Allah guide them both to the truth and save all Muslims from all forms of mysticism and innovations. Aameen.
[9] Saheeh Al-Bukhari, V.4, P.9, Hadeeth 13.

Ruling Regarding Funny Lectures So That The Youths Can Like Islam And Its Call – Shaykh Salih Fawzan

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Scholar: Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/12894
Date: 1431-08-21/2010-08-01
Reference: Maktabah Darulhadith.com
aFatwa.com (site is down)

Question: Is it a correct method to call towards Islâm through funny lectures so that the youths can assimilate and like the call (Da’wah) and the straight path?

Shaykh al-Fawzân: Religious matters should not be mixed with these factors. The religious matters are serious, determined, and elucidative. They should not be mixed with comedies and entertainment. This has been introduced by some people who wrongfully deem themselves to be callers.

The messenger (sallâ Allâhu ‘alayhi wa sallam) did not call the people by way of these matters. He recited the Qur’ân unto them. He called them, ordered them and forbade them. He did not offer them comedies and similar tasteless matters that are used these days by those who subscribe to the Da’wah.

Ruling on the Nasheeds (Songs) – Shaykh al-Albaani

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[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”

Answer:

If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.

However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.

And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.

Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.

As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.

[Al-Asaalah, Issue #2]

[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.

Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).“

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al-Asaalah, Issue #17]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Related Link : http://salaf-us-saalih.com/category/islam/nasheed/

What is the best way for women to give da’wah? – Shaykh al-Albaani

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[40] Question: What is the best way for women to give da’wah?

Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]

And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.

The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”

Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.

Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Shaykh Al-Albani on the Fashion of Dawah

The Fashion of Dawah – Shaykh Al-Albānī رحمه الله
https://owaisalhashimi.info/al-albani…
Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

Morals and Etiquettes of the Duaat (callers) to Allah – Shaykh Ibn Baaz | Dr Saleh as Saleh [Audio|En]

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These mp3 are based on the words of Shaykh Ibn Baaz rahimullaah

The Caller to Allaah – Manners and Qualities – part 1 – Saleh-As-Saleh

The Caller to Allaah – Manners and Qualities – part 2 – Saleh-As-Saleh

The Caller to Allaah – Warnings to the Caller – part 3 – Saleh-As-Saleh

Fourth: Morals and etiquette of the Da`ys to Allah

The morals and qualities necessary for a Da`y (caller to Islam) are highlighted by Allah (Glorified and Exalted be He) in many occurrences in the Qur’an.

First: Devotedness.

It is obligatory for a Da`y to be so devoted to Allah that he neither intends to show off, nor wants a good reputation or praise from people. Rather, he should only call to Allah to please Him.

Allah (Glorified be He) says:

Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism).” [Surah Yusuf, 12: 108]

He (Glorified and Exalted be He) also says:

“And who is better in speech than he who [says: “My Lord is Allâh (believes in His Oneness)” [Surah Fussilat, 41: 33]

Therefore, you have to be devoted to Allah (Glorified and Exalted be He). It is the most important virtue and the greatest quality that has to characterize your way of Da`wah (call to Islam), i.e. seeking Allah and the Hereafter.

Second: Knowledge.

Invite people to Allah with firm knowledge. You should not be unaware of or ignorant about what you call people to.

Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.” [Surah Yusuf, 12: 108]

Knowledge is a necessary obligation. You should not call people while you are ignorant nor talk about a topic you are unaware of. An ignorant person destroys and never constructs, spoils and never reforms. You, servants of Allah, have to fear Allah and never say anything about Him without knowledge. Likewise, you should never preach something unless you have sure knowledge and insight into what Allah and His Messenger (peace be upon him) said about it. Sure knowledge is indispensible and essential for a seeker of knowledge or a Da`y to be fully conversant with and have a deep knowledge of all the aspects of what he calls people to. He must also be sure of the proofs that substantiate his topic. Once he is sure of the truth of his points, he should then call people to them, regardless of whether it is a call to do something or to abandon something, i.e. an act of obedience to Allah and His Messenger or an act forbidden by Allah and His Messenger (peace be upon him).

The call should be based on sure knowledge and insight.

Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Among the necessary etiquettes and attributes a Da`y should or even must have is to act upon what he is calling people to.

He should be a good example for those whom he invites to Allah – that is, he should not call people to something which he himself does not do, or call people to abandon something that he himself does. This is the behavior of the losers – we seek Allah’s Refuge from this. But the winning believers call to the truth, act upon it, practicing it actively and vividly and never do what they forbid people to do. Allah (Glorified and Exalted be He) says:

“O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do.”[Surah Al-Saff, 61: 2]

He (Exalted be He) also saysrebuking the Jews for enjoining righteousness while forgetting to practice it themselves:

“Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurât (Torah)]! Have you then no sense?” [Surah Al-Baqarah, 2: 44]

The Prophet (peace be upon him) is authentically reported to have said:

On the Day of Resurrection, a man will be brought and thrown in Hellfire. His intestines will then pour forth and he will revolve around them like a donkey revolves around a millstone. The people of Hell would gather around him and say, ‘O so and so, what happened to you? Did you not use to command us to adhere to righteousness and forbid us to do wrong?’ He will say, ‘Yes. But I used to enjoin righteousness but I did not practice it myself and I used to forbid wrong but I committed it.’

[Al-Bukhari, Sahih, Book on the beginning of creation, no. 3267; Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2989; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 207.’)]

This will be the case with whoever calls to Allah, enjoins good and prohibits evil while his words are contrary to his actions – we seek Allah’s Refuge from this.

So, from among the most important and greatest attributes a Da`y has to be characterized by is to act upon that which he calls people to and not to do things that he prohibits.

A Da`y should have excellent behavior, good reputation, patience, persistence, sincerity and diligence in guiding people to goodness and keeping them away from falsehood. He should supplicate to Allah to guide the people whom he invites. He should supplicate for the people he invites to Allah, such as by saying, “May Allah guide you and open up your heart to accept the truth.” Thus, you should call and guide him, forbear his misbehavior and even supplicate to Allah to guide him.

On hearing people saying about the tribe of Daws that they disobeyed, the Prophet (peace be upon him) said:

“O Allah, guide Daws and bring them (to Islam).”

[Al-Bukhari, Sahih, Jihad and military expeditions, no. 2937; Muslim, Sahih, Book on merits of the Companions, no. 2524; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 243.’)]

So, you should supplicate to Allah for those you call to truth so that Allah may guide them and open up their hearts to the truth. You should show patience and persistence and do not lose hope. Moreover, you should say only that which is good and never rebuke or say bad words that might cause people to turn away from truth. However, if someone commits aggression and injustice, they will be given different treatment. Allah (Glorified and Exalted be He) says:

“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Surah Al-`Ankabut, 29: 46]

So, the one who commits injustice through opposing the Da`wah with evil and enmity is to be dealt with in a different manner. If possible, such a person should be imprisoned or receive similar disciplinary punishment, which depends on the kind of injustice he commits. But as long as he causes no harm, you should be patient,seeking Allah’s Reward, and to argue with him in ways that are best. Anyway, if such a person causes you any personal harm, it is to be endured with patience as did Allah’s messengers and those who followed them in piety and righteousness.

I ask Allah (Glorified and Exalted be He) to grant us all the power to practice Da`wah in the best manner. May He reform our hearts and actions and grant us understanding of and holding fast to Islam. May Allah also make us among those who are guided, who guide others, are righteous and teach others righteousness. Surely He (Glorified and Exalted be He) is the most Supreme, the Most Noble. May Allah’s Peace and Blessings be upon His Slave, Messenger and Prophet Muhammad, his family, Companions and all those who follow him in goodness until the Day of Judgment.

Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Reference: AbdurRahman.Org

How is that you can rest O Advising Believer ? – Shaykh Rabee’ bin Haadee

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As sallamualaikum wa rahmatullahi wa barakatuhu

Sheikh Rabee’ bin Haadee al-Madkhalee (hafidhahullah) said:

“How is that you can rest O’ advising believer and you see the people of innovation plotting and the people of tribulation (fitan) and corruption plotting against your sons and your brothers  with respect to the ‘aqeedah (belief) and the manhaj (methodology)?!

How can you rest?!

By Allah, we do not rest. By Allah, sometimes we do not sleep out of sadness for our sons and out of fear for them from losing their (deen) religion and their dunyah (wordly life)…”

(Marhaban Ya Taalib-ul-‘Ilm, page 29, Daar-ul-Meeraathin-Nabawee, Algiers, 2nd Edition, 1434/2013)

May Allah preserve Sheikh Rabee al-Madkhalee. Aameen.

Abu Yusuf, Sagheer

Courtesy : West London Dawah Yahoo groups

The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books – Shaykh Rabee

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AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

Excerpt from the forthcoming Al-Ibaanah Publication “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups”, may Allaah facilitate it!

About the Book:

This is a translation of a chapter from the book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutubi wat-Tawaa’if” (The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups) written by Shaikh Rabee’ Al-Madkhalee. This book has been highly praised and recommended by the scholars, and has become a classical work in its own time.

In this book, Shaikh Rabee’ Al-Madkhalee clarifies the correct methodology of Ahlus-Sunnah with regard to criticizing, explaining its foundations and principles and relying on the various statements of the Salaf (predecessors) to support his points. The book is primarily geared towards refuting a false concept that has crept into the Muslims’ ideologies and slogans in recent times, which is the principle of Muwaazanah. This principle dictates that when someone criticizes a person, book or group, he is obligated to also mention the good qualities of that person, book or group along with his criticism. By doing this one would be creating a balance and thus applying “fairness”, hence the term Muwaazanah, which means to make a balance, which in this case means a balance between the good and the bad aspects.

In this specific chapter of the book, Shaikh Rabee’ brings many quotes from the Salaf showing that it was from their methodology to warn against innovators and their books without requiring themselves to mention their positive aspects.

Quotes from the Book:

“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”

“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”

“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.

So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!

The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.

So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”

“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.

From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!

From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”

[Download the Book Here]

The Difference between Advising and Condemning – Ibn Rajab

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AUTHOR: Imaam Zayn-ud-Deen Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a complete translation of the classical treatise “Al-Farq baynan-Naseeha wat-Ta’yeer”[The Difference between Advising and Condemning] of Imaam Ibn Rajab Al-Hanbalee, may Allaah have mercy on him. The source used for this translation was the Daar ‘Ammaar publication.

In this treatise, Imaam Ibn Rajab discusses some of the manners and etiquettes of differing amongst Ahlus-Sunnah, explaining the distinction between advising and condemning. This is since these two things are often confused for one another. So the author goes into depth explaining the characteristics of sincere advice and condemnation. This treatise also lays down some guidelines for Ahlus-Sunnah in their criticisms and refutations. It should be noted, as the author states, that this treatise only applies to Ahlus-Sunnah, and as for the innovators and people of desires, then these guidelines do not apply to them.

In recent times, Shaikh Rabee’ Al-Madkhalee has provided an explanation for some of the important points covered in this book in a two-part lecture which was later transcribed and can be downloaded for free from his website http://www.rabee.net.

Quotes from the Book:

“Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth – if it is in opposition to the opinion of a man – is not from those matters that are praiseworthy. Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to his (personal) view.”

“Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!”

[Download the Book Here]

Articles Extracted from this eBook :

Advising is Linked to Secrecy while Condemning is linked to Publicizing – Imam Ibn Rajab

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults – Imam Ibn Rajab

Provisions for the Caller to Allaah – Shaykh Uthaymeen

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AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen [Died 1421H]
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small booklet titled Zaad ad-Daa’iyah IlaaAllaah (Provisions for the Caller to Allaah) by Imam Muhammad bin Saalih Al-Uthaimeen, may Allaah have mercy on him. The original source for this booklet was a lecture he gave that was later transcribed and printed. This booklet can be downloaded for free on-line at the Imaam’s website http://www.binothaimeen.com.

In this book, Imaam Ibn Uthaimeen expounds on six characteristics that everyone who takes on the task of da’wah must have. These characteristics are provisions that every Caller must equip and prepare himself with before embarking on dawah. Therefore we stress that this treatise be taken as a required reading for all those who are involved in da’wah activities, especially in the English speaking lands of the West.

We ask Allaah to make this e-book a beneficial source of knowledge and a reminder to our brothers and sisters who are active in calling to Allaah.

[Download the E-Book Here]

Articles extracted from this e-Book:

Rectifying False Notions on an Important Issue – Shaykh Saalih bin ‘Abdil-‘Azeez As-Sindee

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AUTHOR: Saalih bin ‘Abdil-‘Azeez As-Sindee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

In this treatise, the author dispels many of the false claims and accusations that are spread and circulated about Imaam Muhammad bin ‘Abdil-Wahhaab died 1206H] by using the Imaam’s own testimony from statements he made in his writings. The author brings seven of the most popular misconceptions that surround Imaam Ibn Abdil-Wahhaab and his da’wah and refutes them through the words of the Imaam, as has been recorded in his writings and collected by reliable sources into compilations.

By doing this we clearly see the Imaam’s position with regard to these fundamental issues based on his own testimony and not having to rely on someone else’s explanation in his defense. We hope that through this treatise, those who have doubt about Imaam Muhammad bin ‘Abdil-Wahhaab and his call, can gain clarity about the true state of affairs and not listen to the lies and slander of his opponents who seek and strive to discredit the tremendous efforts of this great reformer.

Click the Below Link to read or download the PDF document

Rectifying False Notions on an Important Issue [PDF]

Read the Book Below:

INTRODUCTION

For many years and long decades now, there has been much talk and debate going on about Shaikh Muhammad bin ‘Abdil-Wahhaab (rahimahullaah) and his da’wah between those who agree and those who disagree, and those who accuse him and those who defend him.

But anyone who looks at the words of those who oppose the Shaikh, those who attach all kinds of accusations to him, will find that their words are void of any proof. This is since there can’t be found any basis for what they claim either in his statements or in his books. Rather, they are just allegations mentioned by those in the past and repeated by those in later times, nothing more.

I think a fair and just person would only agree that the best and most correct way to find out the truth about him would be by returning to and taking from the main source (i.e. the Shaikh himself).

So the books of the Shaikh are present and his words are preserved. And by looking into them, one can find out the truth or falsehood of what is being spread about him. And as for the claims that are void of evidences then they are just a mirage and not real.

In these following pages, I will present brief excerpts from the speech of Shaikh Muhammad bin ‘Abdil-Wahhaab, using quotes from him, which I relied on from the trustworthy books that have collected all of his statements. And I have not added anything to them except for arranging them in order.

These quotes consist of responses from the Shaikh himself against the most popular accusations that his opponents launch against him, in which he asserts the opposite of what they claim. I am certain that, by Allaah’s Guidance, these responses will suffice in clarifying the truth to those who seek it.

As for those who reject the Shaikh and oppose his Da’wah, those who spend their time spreading falsehood and circulating lies, then I say to them: Lie against your own selves for indeed the truth is clear and indeed the Religion of Allaah is victorious, and the sun shines bright, one cannot cover it with his hands.

So here is the speech of the Shaikh, which disproves these claims and refutes all of your accusations. So if you have some speech from him that contradicts it then bring it out in the open and do not conceal it. And if you can’t do this, and you will not be able to do it, then I counsel you with one piece of advice: That you stand up for Allaah, free from every vain desire or bigotry, and ask Him sincerely to show you the truth and to guide you to it. Then reflect on what this man said – did he bring forth something better than the Speech of Allaah and the speech of His Messenger?

Then reflect a second time: Is there any other way to salvation than speaking the truth and believing in the truth? So if the truth becomes clear to you, then return to your guidance and go back to the truth, for that is better than lingering upon falsehood. And to Allaah return all the affairs.

THE REALITY OF THE DA’WAH OF SHAIKH MUHAMMAD BIN ‘ABDIL-WAHHAAB

It is proper to begin this discussion by relaying some brief words from Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, in which he explains the reality of what he was calling to, far removed from the dark clouds of propaganda that his opponents have placed as an obstacle between many people and that Da’wah. He said:

“I say, and to Allaah belongs the Praise and the Blessing, and all might is by Him, that my Lord has guided me to a Straight Path, an upright religion, the pure monotheistic way of Ibraaheem, and he wasn’t from the polytheists. And I, all praise be to Allaah, do not call to a madh-hab (way) of Sufism or (a madh-hab) of a Fiqh scholar or a speaker or one of the Imaams that they magnify.

On the contrary, I call to Allaah alone and with no partner. And I call to the Sunnah of Allaah’s Messenger, which he advised the first part of his ummah and the last part of it to abide by. And I hope that I will not reject the truth if it comes to me. In fact, I call on Allaah, His angels and all of His creation to bear witness that if one of you brings one word of truth to me that I should accept it immediately and throw against the wall everything that opposes it, from the statements of my Imaams, with the exception of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) for indeed he doesn’t speak anything but the truth.” [Ad-Durar as-Saniyyah: 1/37-38]

“And I, all praise be to Allaah, am a follower (muttabi’) and not an innovator (mubtadi’).” [Mu’allafaat ash-Shaikh Muhammad bin ‘Abdil-Wahhaab: 5/36]

“The correct representation of the affair is that I say: No one should be supplicated to except Allaah, alone and with no partner, as Allaah says in His Book: ‘So do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] And He said about the Prophet (sallAllaahu ‘alayhi wa sallam):

‘Say: It is not in my power to cause you harm or to bring you to the Right Path.’ [Surah Al-Jinn: 21] So this is the Speech of Allaah, which the Messenger of Allaah mentioned to us and counseled us with. And this is what stands between me and you, for if he mentioned something besides this, then it is a lie and a slander.” [Ad-Durar as- Saniyyah: 1/90-91]

THE FIRST ISSUE: THE SHAIKH’S BELIEF WITH REGARD TO THE PROPHET

The Shaikh is charged by his enemies with terrible accusations related to his belief concerning the Prophet. These accusations are as follows:

First: That he didn’t believe he was the last of the Prophets. This is what is claimed (!), but yet all the books of the Shaikh are filled with a refutation of this misconception and they testify that this claim is a lie. Some examples are:

“I believe that our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) is the seal (last) of the prophets and messengers. And the Eemaan (Faith) of a servant (person) is not valid unless he believes in his messengership and bears witness to his prophethood.” [Ad-Durar as-Saniyyah: 1/32]

“So the most prosperous of creatures and those who will have the greatest blessing and highest level are those who are foremost in following him (sallAllaahu ‘alayhi wa sallam) and in conforming with him in knowledge and action.” [Ad-Durar as-Saniyyah: 2/21]

Second: That he violates the right of the Prophet and doesn’t give him the position he deserves. In order to find out the reality of this claim, I will quote some of his statements in which he clearly asserts what his belief is with regard to the Prophet (sallAllaahu ‘alayhi wa sallam):

“Because Allaah wanted His Tawheed to be supreme and His Religion to be completed and because He wanted His Word to be the highest and the Word of the disbelievers to be the lowest, He sent Muhammad (sallAllaahu ‘alayhi wa sallam), the last of the prophets and the loved one of the Lord of creation. So he did not cease to be known throughout every generation, being mentioned in the Torah of Moosaa and the Gospel of ‘Eesaa, until Allaah brought forth that pearl from between the tribes of Kinaanah and Zahra.

So he brought him out during a period of time that was void of messengers, and guided him to the most upright of paths. So he had signs and indicators that proved his prophethood before he was even sent forth (with the message), which amazed the people of his time. And Allaah brought him up in a good manner. That’s why he was the noblest, the best mannered, the nicest neighbor, the most lenient and the most truthful in speech amongst his people. This was such that his people would call him ‘Al-Ameen’ (The Trustworthy One), because of what Allaah gave him from righteous conditions and praiseworthy characteristics.” [Ad-Durar as-Saniyyah: 2/19, 90]

“He is the chief of the intercessors, possessor of the most praiseworthy station, and Aadam as well as those besides him will be under his banner.” [Ad-Durar as-Saniyyah: 1/86]

“The first of the messengers was Nooh, and the last and most virtuous of them was Muhammad.” [Ad-Durar as-Saniyyah: 1/143]

“He clarified with the most profound of clarifications (i.e. the Religion) and he completed and finalized it. He was the most sincere of creatures towards the servants of Allaah, and he was compassionate and merciful to the believers. He conveyed the message and fulfilled the trust, and he made true Jihaad in the Cause of Allaah. And he worshipped Allaah until certainty (i.e. death) reached him.” [Ad-Durar as-Saniyyah: 2/21]

Likewise, he (rahimahullaah) mentioned that one of the benefits derived from the Prophet’s statement: “None of you truly believes until I become more beloved to him than his father, his son, and all of mankind” is the obligation of loving him above loving one’s self, family and wealth. [Kitaab at-Tawheed: 108]

Third: They claim that he rejected the Prophet’s intercession. The Shaikh responds to this misconception by saying:

“They claim that we reject the Prophet’s intercession. Far removed is Allaah from imperfections, this is a great slander. Rather, we bear witness before Allaah that the Messenger of Allaah is the intercessor and possessor of the praiseworthy station. We ask Allaah, the Most Generous, Lord of the Mighty Throne, that He allow him to intercede for us and that he resurrect us under his banner.” [Ad-Durar as-Saniyyah: 1/63-64]

“No one rejects the Prophet’s intercession except for the people of innovation and misguidance. However, the intercession will not occur unless permission is granted first (by Allaah) and He is pleased with it, as Allaah says:

‘And no one will intercede except for he whom He is pleased with.’ [Surah Al- Anbiyaa: 28]

And He says:

‘Who is it that will intercede in His presence except by His permission.’ [Surah Al-Baqarah: 255]” [Ad-Durar as-Saniyyah: 1/13]

The Shaikh explains the reason why this false claim was spread about him:

“These people, when I mentioned to them what Allaah and His Messenger, as well as the scholars from all the groups, stated about the obligation of making the worship solely for Allaah and the prohibition of resembling the People of the Scripture who came before us in the aspect of taking their priests and rabbis as lords besides Allaah, they said to us: ‘You have degraded the status of the prophets, righteous people and the awliyaa (friends of Allaah)!’” [Ad-Durar as-Saniyyah: 2/50]

THE SECOND ISSUE: THE PROPHET’S HOUSEHOLD MEMBERS

From the many accusations directed at the Shaikh is that he didn’t love the members of the Prophet’s Household and that he violated their rights. The response to this is that what is claimed is in contradiction to the true state of affairs. In fact, he, may Allaah have mercy on him, fully acknowledged the right that they had of being loved and honored, and he abided by it. In fact, he would even rebuke those who didn’t abide by this, as he said:

“Allaah has obligated certain rights for the members of the household of Allaah’s Messenger, which they have over the people. So it is not permissible for a Muslim to abandon their rights thinking that to be part of Tawheed. Rather this is from extremism. The only thing we reject is honoring them for the sake of the (false) claim that they have the right to be worshipped, as well as honoring those who claim this.” [Mu’allafaat ash-Shaikh: 5/284]

Whoever reflects on the life and history of the Shaikh will realize the truthfulness of what he stated here. It is enough to know that the Shaikh named six of his seven children with names from the Prophet’s Household, may Allaah be pleased with them: ‘Alee, ‘Abdullaah, Husayn, Hasan, Ibraaheem and Faatimah. This is a clear proof of the great love and respect he had for them.

THE THIRD ISSUE: THE WONDROUS OCCURRENCES OF THE AWLIYAA

Some people spread around that Shaikh Muhammad bin ‘Abdil-Wahhaab denied the extraordinary occurrences (karaamaat) of the awliyaa (close friends of Allaah). What disproves this false claim is that the Shaikh has clearly affirmed in several places of his Creed the opposite of what is spread around about him concerning this issue. An example of this is the statements he makes in some of his speech in which he explains his belief and creed:

“And I affirm the karaamaat (wondrous occurrences) of the awliyaa.” [Ad-Durar As- Saniyyah: 1/32]

I wonder how the Shaikh can be accused of such a claim when he is the one who described those who deny the wondrous occurrences of the awliyaa as people of innovation and misguidance, when he said:

“And no one rejects the wondrous occurrences of the awliyaa except for the people of innovation and misguidance.” [Ad-Durar As-Saniyyah: 1/32]

THE FOURTH ISSUE: TAKFEER

From the greatest of misconceptions that are spread about the Shaikh and his followers is that they declare the general masses of Muslims to be disbelievers (i.e. takfeer), and that they claim that marrying them is not valid except for those who are part of them or those who join their group.

The Shaikh has refuted this misconception in numerous places, amongst them are: “The statement that we declare the Muslims to be disbelievers generally is from the lies of the enemies who wish to prevent people from this Religion. So we say: ‘Glorified and far removed are You (O Allaah), this is a tremendous slander!’ [Surah An-Noor: 16]” [Ad-Durar as-Saniyyah: 1/100]

“They have ascribed to us various lies, and so the fitnah has increased. Amongst these lies are: Spreading slander, which any sane person would be shy to transmit, not to mention be fooled by. An example of this is what you have mentioned that I deem all people to be disbelievers except for those who follow me, and that I claim that marrying them is not valid! How strange that such a notion could enter into the mind of a sane person! Would a Muslim say such a thing?! I absolve myself before Allaah from this claim, which only emanates from one with deficient intellect and no understanding. So may Allaah curse the people of evil and false objectives.” [Ad- Durar As-Saniyyah: 1/80]

“The person I deem to be a disbeliever is the one who knows the Religion of the Messenger (sallAllaahu ‘alayhi wa sallam), but then after coming to know it, turns to reviling it and forbidding the people from it and making enmity with those who adhere to it. This is the person that I declare to be a disbeliever. And the majority of the ummah (i.e. Muslims), all praise be to Allaah, are not like this.” [Ad-Durar As-Saniyyah: 1/73]

THE FIFTH ISSUE: THE WAY OF THE KHAWAARIJ

There are some people who accuse the Shaikh of being upon the beliefs of the Khawaarij, those who declare Muslims disbelievers because of sins. The response to this from the words of the Shaikh is as follows: He, may Allaah have mercy on him, said: “I do not testify for any of the Muslims that he is in Paradise or the Hellfire except for those who Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) testified it for. However, I wish well for the good-doer and I fear for the evildoer. And I do not deem anyone amongst the Muslims to be a disbeliever due to a sin, nor do I extract him from the fold of Islaam.” [Ad-Durar as-Saniyyah: 1/32]

THE SIXTH ISSUE: TAJSEEM

What is also spread about the Shaikh is that he was a mujassim, i.e. that he likened Allaah’s attributes to the creation’s attributes.[1]

The Shaikh has mentioned his belief concerning this aspect, and he is far removed from the lies his opponents accuse him of. He says:

“From the Belief (Eemaan) in Allaah, is that one believes in what Allaah has described Himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without committing tahreef (distortion) or ta’teel (denial). Rather, he must believe that there is nothing equal to Allaah and that he is the All-Hearer, the All-Seer. So he must not negate what Allaah described Himself with, nor should he distort the words from their true state, nor should he deny His Names and Attributes, nor should he say how Allaah’s Attributes are or resemble them to the creation’s attributes. This is because Allaah has no equals or rivals or similars, nor can He be compared to His creation.

Indeed Allaah is the most knowledgeable about Himself and about others, and He is the most truthful in words and the best in speech. So He has removed Himself from what His opponents from the people who commit takyeef and tamtheel have described Him with, and from what those who commit tahreef and ta’teel have negated from Him, as He says:

‘Far removed is your Lord, the Lord of Glory and Might, from what they ascribe to Him, and peace be on the Messengers. And all praise belongs to Allah, Lord of all that is created.’ [Surah As-Saafaat: 180-182]” [Ad-Durar as-Saniyyah: 1/29] “It is well known that ta’teel is the opposite of tajseem, and those who commit this (ta’teel) are enemies of those who commit that (tajseem). The truth lies in between these two (extremes).” [Ad-Durar as-Saniyyah: 3/11]

THE SEVENTH ISSUE: OPPOSING THE SCHOLARS

Some people say that Shaikh Muhammad bin ‘Abdil-Wahhaab opposed the rest of the scholars in what he called to, not turning to their statements or relying on their books. Rather, he introduced something new and brought forth a fifth madh-hab. The best person to clarify the reality of this issue is the Shaikh himself. He (rahimahullaah) said:

“We are blind followers of the Book and the Sunnah and the righteous predecessors of this ummah, as well as what is relied on from the opinions of the four Imaams: Abu Haneefah An-Nu’maan bin Thaabit, Maalik bin Anas, Muhammad bin Idrees and Ahmad bin Hanbal, may Allaah have mercy on all of them.” [Mu’allafaat ash-Shaikh: 5/96]

“So if you hear that I have issued a ruling on something that does not conform with the unanimous agreement of the scholars, then reject my opinion.” [Ad-Durar as-Saniyyah: 1/53]

“If you claim that the scholars are upon something different than what I am upon, then here are their books present.” [Ad-Durar as-Saniyyah: 2/58]

“I challenge the follower of Abu Haneefah with the opinions of the old Hanafee scholars and also the followers of Maalik, Shaafi’ee and Hanbal with the opinions of the previous scholars of each madh-hab, who are relied upon.” [Ad-Durar as- Saniyyah: 1/82]

“In summary, the thing that I forbid is when one believes that someone other than Allaah can do things that it is not possible for anyone to do except Allaah. So if I said something to this effect from myself, then accuse me of that, or in a book you find, which doesn’t adhere to this, then accuse me with that also. Or if I quoted it from the people of my madh-hab, then accuse me of that. But if I stated it based on the Command of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) and based on what the scholars in every madh-hab have unanimously agreed on, then it is not appropriate for a person who believes in Allaah and the Last Day to reject it due to the people of his time or the people of his country or because most of the people in his time reject it.” [Ad-Durar as-Saniyyah: 1/76]

CONCLUSION

To conclude this discussion, we present two pieces of advice from the Shaikh:

First: For those who strive against this da’wah and its followers, conspiring against it and attaching all kinds of accusations and falsehoods to it, the Shaikh says to these people:

“I remind those who oppose me that the obligation upon the people is to follow what the Prophet counseled his ummah with (i.e. the Sunnah). And I say to them: The books are with you. Look in them and do not take any of my speech. However, when you come to know the words of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that are in your books then follow it even though most of the people oppose it…Do not (unconditionally) obey me or anyone else except for the command of Allaah’s Messenger, which is found in your books. And know that nothing can save you except for following Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This worldly life is temporary and it is not proper for someone with common sense to be forgetful about Paradise and Hell.” [Ad-Durar as-Saniyyah: 1/89-90]

“I call those who oppose me to four things: Either the Book of Allaah or the Sunnah of Allaah’s Messenger or to the Ijmaa’ (consensus) of the scholars. And if he refuses this then I call him to a mubaahalah.” [2] [Ad-Durar as-Saniyyah: 1/55]

Second: To those who are confused about this matter, the Shaikh says: “You must constantly supplicate to Allaah and humble yourself before Him, especially during the times in which the invocations are answered, such as: the last part of the night, the last portion of the prayer and after the Adhaan.

And you must also use the supplications reported in the texts, especially the one that has been reported in the Saheeh, that he (sallAllaahu ‘alayhi wa sallam) would say: ‘O Allaah, Lord of Jibraa’eel, Mikaa’eel and Israa’eel, Originator of the heavens and the earth, All-Knower of the Hidden and the Apparent, You will judge between Your servants in those matters which they differed on. Guide me in that which is differed on from the truth, by Your Will. Verily, You guide whom You will to a Straight Path.’

You must be persistent in saying this supplication before the One who answers the call of the distressed when he calls, and the One who guided Ibraaheem to oppose all of the people. And say: ‘O teacher of Ibraaheem, teach me.’

And if you find difficulty in opposing the people, then reflect on Allaah’s statement: ‘Then we placed you upon a Legislation from Our Command, so follow it, and do not follow the vain desires of those who know not. Verily, they can avail you nothing before Allaah.’ [Surah Al-Jaathiyah: 18-19]

‘And if you obey most of those on the earth, they will mislead you far away from Allaah’s Path.’ [Surah Al-An’aam: 116]

And reflect on the Prophet’s words found in the Saheeh: ‘Islaam began strange and it will return to being strange as it began’ and his (sallAllaahu ‘alayhi wa sallam) statement: ‘Verily Allaah will not snatch away knowledge…’ and his statement: ‘Stick to my Sunnah and the Sunnah of the rightly guided Khaleefahs who come after me’ and his statement: ‘And beware of newly invented matters, for indeed every innovation is a misguidance.’” [Ad-Durar As-Saniyyah: 1/42-43]

“And if it becomes clear to you that this is the truth in which there is no doubt, and that it is an obligation to spread it amongst the people and to teach it to the women and men, then may Allaah have mercy on the one fulfills his duty, repents to Allaah and acknowledges this to himself, for indeed a person who repents from a sin is like one who has no sin at all. May Allaah guide us and you and our brothers to that which He loves and is pleased with, and peace be on you.” [Ad-Durar As-Saniyyah: 2/43]

May Allaah send His peace and blessings on His slave and messenger, our prophet and loved one, Muhammad, as well as His family and all of his Companions.

Footnotes:

[1] Translator’s Note: Tajseem comes from the word jism (body), and it literally means to make something into a body. This is the term applied when someone gives anthropomorphic (i.e. human-like) qualities to Allaah, by saying His hand is like my hand, and His seeing is like my seeing, etc.

[2] Translator’s Note: A Mubaahalah is when two people who are in opposition to one another come together to invoke Allaah’s curses on the one who is lying and upon falsehood between the two disputants.

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