Category: Islam

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 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 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