Every year we Muslims, and especially the ones in the West, fall into debating and arguing about the start of Ramadan. Surely this is an important issue that has repercussions. Yet when we go to the bottom of it, it really boils down to the fact that we use opinions and get emotional about something we know nothing about, using our judgment not backed up with evidence from the Qur’an and Sunnah.

Thus, I thought it would be of benefit to post this article on this subject to bring clarity.

The Prophet(Salallahu alayhi wasalam) said: “ We are illiterate nation; we neither write, nor know accounts. The month is like this and this, i.e. sometimes 29 days and sometimes 30” (Bukhari and Muslim).

The Prophet(Salallahu alayhi wasalam) described this Ummah, as a nation that does not use calculation unlike other nations, including Jews, Christians and Hindus that use calculation to know the timing of their worship. It is forbidden for us to imitate them, how sad that an organization claiming to represent the Muslims, ie ISNA, comes up with this new practice in opposition of this Hadeeth.

There is an Ijmaa’ among the scholars that determining the beginning of Ramadhan using astronomical calculations is not permissible. The fact of the matter is that in Islam, the beginning and end of the month is determined by the sighting of the moon and the timings of prayer (Salat) is are determined by the movement of the sun.

The Prophet(Salallahu alayhi wasalam) told us, “When you see the crescent start fasting, and when you see the crescent (of Shawaal), stop fasting; and if the sky is overcast (and you can’t see it) then Faqdoro lah regard the crescent (month) of Ramdan (as of 30 days)” (Bukhari and others).

The Madhab of Majority of the scholars is for the Muslims to fast when the crescent is seen regardless of the country they are in, and that different moon sightings in different lands does not matter. The proof they have is the generality of saying of the Prophet(Salallahu alayhi wasalam): “When you see the crescent start fasting”.

There is also the opinion of other scholars who have taken the position of Ibn Abbas (Radiya-Allahu anhu), Who was approached by Kurayb, saying that he had seen the moon the night of Friday in Sham. Ibn Abbas said: “But we saw the moon on Saturday night, therefore, we will keep thirty days fast according to that unless we sight the moon on the 29th.  Kurayb said: You don’t think the moon sighting of Muawiya and his fasting is enough for you. Ibn Abbas replied: this is how the Messenger of Allah instructed us.” (Muslim H.1819, Tirmizi H.629, Nasai H.2084, Abu-Dawood H.1985, Musnad Ahmad H.2653 Dar-qutni H.2234)

Those that say the moon sighting of another country does not make it compulsory upon them to start fasting use this Hadeeth as an evidence. Shaykh Al-Albani says, that this hadeeth is not a proof for this but it is a proof for one that starts fasting with the people of his locality should continue fasting based on the sighting of his locality until they see the moon or complete 30 days.

Ibn Taymiyyah concluded: “To summarize: a person who learns about the sighting of the moon in good time to be able to utilize it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Shar` (Islamic law).” [Al-Fatawa, volume 5, page 111]

The stronger evidence, and the Madhab of Jamhoor, suggests that the command of fasting and of breaking the fast when the new moon is sighted is a command which addresses all Muslims all over the world.

This argument has been strongly put forward by Shaykh Al-Albani (Rahimahullah) and is also the opinion that Ibn Baaz (Rahimahullah) who sees that Muslims should not be in a
state of confusion because the Shariah which is complete, came to unite the Muslims and not disunite them.

However until the Muslim Ummah comes together and abides by crescent sighting, the individual Muslim should begin fasting with the people of his locality and never be on his own so that not to create division among the Muslims.

We ask Allah to unite the Muslims and make it easy for them to understand His religion.

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Our Lord! Accept (this service) from us, verily You are the All-Hearing, the All-knowing.
And accept our repentance, truly You are the one who accepts repentance, the Most Merciful.

The 10th of Muharram is the most virtous day of the month.

The Messenger of Allah (sallallahu ‘alaihi wasallam) said: “Fasting the day of ‘Ashura,  I hope will be an expiation of sins for the year before.” [Saheeh Muslim]

Ibn Abbas (radhiallahu anhu) reported: “I never saw the Messenger of Allah more keen to fast on any day other than the day of Ashura and any month than the month of Ramadaan.” [Saheeh al-Bukharee]

And in general Muharram is a sacred month, meaning sins committed during these months are more grave and good deeds are greatly rewarded. Evidence of it is found in the Quran where Allah says:

“Verily, the number of months with Allah is twelve months (in a year) so was it ordained by Allah on the day, when he created the Heaven and the Earth; of them four are Sacred - that is the right religion, so wrong not yourselves therein….” [Soorah at-Tawbah (9): 36]

And also the saying of the Messenger of Allah (sallallahu ‘alaihi wasallam)):

“The best of fast after Ramadaan is in the month of Allah - ‘Muharram’ and the best of prayer after the obligatory prayer is prayer during night.” [Saheeh Muslim]

Also it is better to fast the 9th and the 10th of Muharram for two reasons:

1: So as to be different from the Jews and the Christians:

When the Messenger of Allah ((sallallahu ‘alaihi wasallam) arrived Medina he found that the Jews observed fast on the day of ‘ashura’. They were asked the reason for the fast. They replied, “This is the day when Allah caused Moses and the children of Israel to have victory over Pharaoh, so we fast on this day as a sign of glorifying it.” Allah’s Apostle said, “We are closer to Moses than you.” Then he ordered that fasting on this day should be observed. [Bukhari and Muslim]

However we are also told by Ibn Abbas that when the sahabah were ordered to fast that day, they said: “O Messenger of Allah! It is a day revered by Jews and Christians.” Allah’s Messenger (sallallahu ‘alaihi wasallam) said: “The coming year, if Allah wills, we will fast on the ninth (also).” [Saheeh Muslim]

2: So as to be on the safe side:

The Messenger of Allah (sallallahu ‘alaihi wasallam) said: “If I live until next year, InshaAllah, I shall also fast the 9th also because of the fear that I might miss ‘Ashura.” [Abu Dawud]

Lastly be aware of fabricated or unauthentic stories in regards to this day and its virtues. Below are afew for reference:

1: Whoever provides generously for his family on this day, Allah will be generous to him throughout the year. (weak Hadeeth)
2: The sea was divided for the children of israel on the day of ‘Ashura.(Weak Hadeeth)
3: If I live next year,I will command to fast a day before it (ie’Ashura) and a day after it.(weak hadeeth)

________________________

Our Lord! Accept (this service) from us, verily You are the All-Hearing, the All-knowing.
And accept our repentance, truly You are the one who accepts repentance, the Most Merciful.

With the Name of Allâh, the Merciful, the Bestower of Mercy

Every year, on the evening of October 31st, millions of children across North America paint their faces, dress up in costumes, and go door-to-door collecting treats. The adults often decorate their houses and yards with ghostly figures, carve scary faces on pumpkins, and put candles in them to create “Jack-O-Lanterns”.

Unfortunately, among the millions indulging in “Halloween” are many Muslims. This article sheds some light on the significance and origins of Halloween, and warns the Muslims against taking part in its satanic practices.

HISTORICAL ORIGINS OF HALLOWEEN

Ancient Celtic Pagans

For many centuries before Christianity, the pagan Celts in ancient Britain and Ireland celebrated the eve and day of their New Year, called the Samhain, on October 31st. In the Celtic language, Samhain (or Samain) meant “End of Summer”.

During Samhain Eve, it was believed that the world of the gods became visible to mankind, and that they played many tricks on their mortal worshipers; it was a time loaded with danger, fear, and supernatural episodes. The Celts made sacrifices and offerings to ward off the perils of the season and the anger of the deities.

Samhain was also the Day of the Dead. During it, it was believed that the souls of those who had died during the year were allowed access into the “land of the dead”.

Furthermore, the ancient Celts believed that on that evening the Lord of the Dead called forth hosts of evil spirits, and the souls of the dead were believed to revisit their homes. Thus, Samhain acquired sinister significance, with spirits, ghosts, witches, hobgoblins, black cats, fairies, and demons said to be roaming about. Huge bonfires were set on hilltops to frighten away evil spirits.

In addition, being the last evening of the year, Samhain Eve was regarded as a most favorable time for examining the portents of the future. Divinations were performed concerning marriage, luck, health, and death; and the devil’s help was invoked for such purposes.

Romans and Early Christians

After the Romans conquered Britain, they added to Samhain features of the Roman harvest festival, held on November 1st in honor of Pomona, goddess of tree fruits.

The pagan practices influenced the Christian festival of Halloween (Hallow-Eve), celebrated on the same date (October 31st), and elements of the Samhain festival were incorporated into it. Hallow-Eve (or All Hallows’ Eve) is the Christian festival of the night preceding All Saints’ (Hallows’) Day, celebrated on November 1st in the Western churches.

In some parts of Europe, the people continued to believe that on this night the dead walked among them, and that witches and warlocks flew in their midst. Thus, bonfires were lit to ward off those malevolent spirits.

Therefore, most historians consider Samhain the predecessor of Halloween, which has preserved many of the practices and beliefs of its precursor: Samhain.

Contemporary Europe and America

By the 19th century, witches’ pranks were replaced by children’s tricks. Immigrants to the U.S., particularly the Irish, introduced Halloween customs that became popular in the late 19th century. Boys and young men performed mischievous acts on this occasion, often causing severe damage to properties.

Halloween thus gradually became a secular observance, and additional customs and practices developed, many of which turning to games played by children and young adults. In recent years, the occasion has come to be observed mainly by small children; they go from house to house, often in costume, demanding “trick-or-treat”. The treat, often candy, is generally given, and the trick is rarely played.

Many traditional beliefs and customs associated with Samhain, however, continue to be practiced on the 31st of October. Most notably, the practice of leaving offerings of food and drink (now candy) to masked and costumed revelers, and the lighting of bonfires. A common symbol of Halloween is the jack-o-lantern, which is a hollowed-out pumpkin carved in the appearance of a demonic face and with a lighted candle fixed inside.

Satan Worship

Since Halloween was largely based on rituals involving dead spirits and devil worship, it now represents, among other things, a most sacred day for the devil worshipers.

Because of this sinister nature, many devout Christians condemn the Halloween festival. They realize that the spiritual forces that some people experience during this festival are indeed real, but are manifestations of Satan. Thus, they reject the customs associated with Halloween, including all symbols of the dead (ghosts, vampires, and human skeletons), the devil, and other malevolent and evil creatures.

THE ISLÂMIC STANDPOINT

Islâm Is the Perfect Dîn

By Allâh’s blessing and grace, Islâm contains the complete and perfect guidance for humanity:

«This day I have perfected your religion for you, have completed My favor upon you, and have chosen for you Islâm as your religion.» [1]

Islâm does not neglect any information that the people need to achieve happiness and avoid harm, in all aspects of their lives. It directs them to all that would save them from the Fire and admit them into the gardens of Paradise. This was the mission of all of the prophets, including the Final Messenger (Salallahu Aleyhi Wasalam) who said:

‹There is nothing that would bring you closer to Jannah and farther from the Fire but it has been clarified [by me] to you.› [2]

Because of this, it is a major atrocity to seek guidance (whether partially or totally) in any religion other than Islâm. Allâh says (what means):

«He who seeks a religion other than Islâm, it will not be accepted from him; and he is among the losers in the Hereafter.»[3]

The Islâmic Concept of Festivities

Part of the perfection of Islâm is the Islâmic festivals. The Muslims have only two annual festivals: al-Fitr and al-Adhâ. They are both Allâh’s choice for this Ummah. Anas t reported that once the Prophet (Salallahu Aleyhi Wasalam) said:

‹When I came to al-Madînah, its people had two days that they celebrated from the times of Jâhiliyyah; indeed, Allâh has substituted them for you with two better days: the day of Sacrifice and the day of Fitr.›[4]

This indicates that festivals are religious occasions that Allâh granted for the Muslims. Furthermore, Allâh alone has the right to prescribe festivals and set their dates and the manner of celebrating them. Thus, festivals and their celebration in Islâm carry a special meaning and spirit. They are totally different from the celebrations of other nations and cultures.

Differing from the Non-Muslims

A true Muslim associates with the believers and adheres to their ways. He strives to be distinctive and different from the non-believers. The Messenger (Salallahu Aleyhi Wasalam) said:

‹Differ from the Jews and the Christians.›[5]

‹Differ from the disbelievers›[6]

‹Whoever imitates a people is one of them.›[7]

The Muslims are blessed with the best guidance. The disbelievers are misguided, and their ways are based on wrong views. Their actions frequently reflect their deviant views. Why, then, would one wish to imitate them? Yet, sadly, some Muslims imitate them, even in meaningless acts! The Messenger (Salallahu Aleyhi Wasalam) said:

‹You will follow the ways of the nations who preceded you so closely that even if they entered a lizard’s hole you would enter it.›[8]

Indeed, outwardly resemblance leads to harmony of the hearts. Resembling the disbelievers is Satan’s first step in leading the Muslims to behave and believe like them. The worst form of imitation of the non-Muslims is in practices that involve shirk or are based on their deviant religious beliefs.

Differing from the Non-Muslims in Celebrations

A true Muslim holds a correct Islâmic understanding regarding celebrations. He only celebrates the festivals that have been legislated by Allâh. Festivals are religious occasions characteristic of every nation’s religion or beliefs. Thus, it is compulsory on the Muslims to avoid imitating the disbelievers in their festivals or join in any of the practices that are associated with them. This includes answering their invitations, congratulating them, giving them presents, displaying their symbols, or doing any other act, regardless of how small it might appear, that indicates approval of their festivals. Allâh says (what means):

«And those (the servants of Allâh) who do not witness falsehood, and when they pass by vain practices, they pass with dignity.» [9]

Many of the companions and scholars of the salaf explain that “falsehood” in the above âyah refers to the holidays of the disbelievers. A Muslim should never join the non-Muslims in their celebrations, particularly those that involve clear shirk and kufr. Knowingly doing this subjects one to Allâh’s anger and punishment. `Abdullah Bin `Umar (r) said:

“One who settles in the lands of the non-Muslims, celebrates their festivals, and behaves like them until he dies, will be raised among them on the Day of Resurrection.”

Celebrating Halloween Is a major Sin

Since Halloween carries a strong pagan symbolism, observing it is an endorsement of its historical diabolical origin. Furthermore, the Halloween’s seemingly innocent practices still carry a good deal of its pagan roots.

Therefore, taking any part in celebrating it is greatly prohibited in Islâm. It is worse than joining with sinners in their sins or congratulating them for drinking wine, fornication and so on. Celebrating Halloween is similar to celebrating Christmas or Easter, or congratulating the Christians for their prostration to the crucifix.

The Muslim parents should caution their children and prevent them from participating in any of its practices. Despite its clear prohibition, it is sad to see some Muslims participate in Halloween, purchase and wear silly Halloween costumes, and send their kids “trick-or-treating”. They try to justify this by that they want to make their children happy. But what is the duty of the Muslim parents? Is it to follow the wishes of their children without question, or to mould them within the correct Islamic framework as outlined in the Qur’ân and Sunnah? Is it not the responsibility of the Muslim parents to impart correct Islamic training and instruction to their children? How can this duty be performed if, instead of instructing the children in Islâm, their parents allow and encourage them to follow the ways of the unbelievers? If the children are taught to be proud of their Islâmic heritage, they themselves will abstain from Halloween and other non-Muslim celebrations, such as birthdays, anniversaries, Christmas, Valentines Day, etc.

Islâm is a pure religion with no need for accommodating any custom, practice or celebration that is not a part of it. The question arises as to what to do on Halloween night. The Muslim parents must not send their kids “trick-or-treating”. Our children must be told why we do not celebrate Halloween. Simplifying the above material may be very suitable for this purpose. Most children are very receptive when taught with sincerity.

It must also be noted that, even the Muslims who stay home and give out treats to those who come to their door are thereby participating in this festival. In order to avoid this, they should leave their front lights off and should not open their door. Furthermore, they should educate their neighbors about the Islâmic teachings and inform them in advance that the Muslims do not participate in Halloween. Finally, we must remember that we are fully accountable to Allâh for all of our deeds. If we insist on rejecting the Truth and joining Halloween or other non-Islâmic practices, we would be liable to Allâh’s anger, as He warned in the Qur’ân:

«Let those who reject his (the Messenger’s) command beware lest a tribulation or a severe punishment be inflicted upon them!» [10]

May Allah guide us, help us to stay on the right path, and save us from all deviations and innovations that would lead us into the fires of Hell.

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[1] Al-Mâ’idah 5:3.

[2] Ahmad and others; verified to be authentic by al-Albânî and others.

[3] Âl `Imrân 3:85.[4]Ahmad, Abû Dâwûd, and others (Sahîh ul-Jâmi` 4381).

[5] Al-Bukhârî and Muslim.[6]Al- Bukhârî and Muslim.

[7] Ahmad and Abû Dâwûd from Ibn `Umar (Sahîh ul-Jâmi` 6149).

[8] Al- Bukhârî and Muslim.

[9] Al-Furqân 25:72.

[10] An-Nûr 24:63.

Al-Mawdudi’s allusion on being Al-Mahdi:

Al-Mawdudi wrote about the Dajjal:

“He will be a leader on modern ways, he will have knowledge of Mujtahid on all new sciences…I fear that the Molvi and Sufi people will be first to speak against him…It is possible that he himself has no information that he will be the promised Al-Mahdi, and after his death people will know him with his actions, that this one was to put caliphate upon Prophetic Manhaj. Al-Mahdi is not something to claim, but something to show…he (Al-Mahdi) will create a school of though based on pure Islam, he will create a movement to change people’s mind” ( “Tajdeed wa Ihya Deen” p 31 to 33 as quoted in “Tahrik Jama’at Islami or Maslak Ahlul Hadith” by Allamah Dawud Raz Ad-Dehlawi.)

Comment: It is clearly told in authentic Ahadith that Al-Mahdi will be in Madinah, his name will be same as the Prophet (saw) and he will be from his family, and he will fight Ad-Dajjal with Prophet ‘Isa (aley salam). So how can his personality remain hidden, as he will be leader of the Muslims at time of ‘Isa (aley salam) and Ad-Dajjal. Also there is a clear hint that he is the Mahdi, and people will realize it after seeing his efforts, and scholars and Sufis opposed him, and his Jamaat Islami’s aim is to re-establish caliphate.

Al-Mawdudi and rejection of Ad-Dajjal:

Al-Mawdudi wrote about Ad-Dajjal:

“This one-eye blind Ad-Dajjal and others, all of these are stories that have no Shar’i basis, and there is no need to find them. The stories that are famous among laymen, Islam has no responsibility of it, and if anything of that (about Dajjal) is not proved then it does not give any defect to Islam” (“Tarjuman Al-Quran” Ramadan and Shawal 1364, as quoted in “Tahrik Jama’at Islami or Maslak Ahlul Hadith” by “Allamah Dawud Raz Ad-Dehlawi)

Answer: Shaykh Dawud Ad-Dehlawi said that Ad-Dajjal is mentioned 8 times in Sahih Al-Bukhari and 17 times in Sahih Muslim. And here Al-Mawdudi opposes the way of the believers and does not take into account agreed upon Ahadith and the position of the Ahlus Sunnah wal Jama’ah. Shaykh ‘Abdullah Ar-Ropuri answered to Al-Mawdudi’s false claims of contradictions in these Ahadith in his Risalah “Mawdudiat or Ahadith Nabawiyah” and many other of his casting doubts on Hadith.

Mawdudi’s view on Hadith:

“Ahadith were transmitted by few men to few men, and the maximum on can get from them is only hope of authenticity (Guman Sihat) and not knowledge of certitude (Ilmul Yaqeen)” (“Tarjuman Al-Quran” Rabee’ Ul-Awal 1365, as in “Tahrik Jama’at Islami or Maslak Ahlul Hadith” by Allamah Dawud Raz Dehlawi)

He also said in Takhfif (diminishing) of the Muhadiths: “These Hadhraat (referring to Muhadiths) used to criticise each others. They even would say to each other “This one has no knowledge”, “Liar”, “Dajjal ud-Dajjajilah” then in their narrated Hadith, there is nothing that is free of mistake.” (“Tafhimat” p 294)

He also said: “How can you say that what Muhadiths have declared to be authentic is authentic in reality. They themselves did not have complete certitude (kamil Yaqeen) on their authenticity.” (“Tafhimat” p 292)

Comment: Ahlul Hadith say that Sahih Hadith leads to certitude, specially those having Talaqi bil Qabool, meanings that they have been accepted by the community without any objection. If all Ahadith do not have certitude, then it means our prayer, Syam and Zakah is all not based on certitude. This is why the famous Hadith rejector and apostate Ghulam Ahmad Parweiz objected that his position was close to Al-Mawdudi that only Quran leads to certitude as mentioned by Shaykh Dawud Raz Ad-Dehlawi.

Al-Mawdudi and the beard:

“But for me not only this definition of the Sunnah is false, rather I hold the belief that declaring this kind of things (like beard) to be Sunnah and then insisting on this understanding, is a serious kind of innovation and a dangerous deviation in religion” ( “Tarjuman Al-Quran” May June 1345)

Answer: Here Al-Mawdudi is opposing great majority of scholars who declared beard as obligatory, like Shaykhul Islam Ibn Taymiyah, and Shaykh Badi’ ud Din Shah Ar-Rashidi has a Risalah on this topic called : “Islam mein Dhari ka Maqam” answering Mawdudi’s invented view of the Sunnah.

Al-Mawdudi and Sahih Al-Bukhari:

Al-Mawdudi criticized many of its narrations on the sole basis that he claims they oppose intelligence of common people, like the Hadith that the Prophet Ibrahim (aley salam) lied three times or that the prophet Musa (aley salam) slapped the angel of death and his eye fell down.

Now no Muhadith ever criticized these narrations as told by Shaykh Ismail As-Salafi in his Risalah “Hujjiyat Hadith” none from the Salaf and in Khalaf, Fakhr Ar-Razi, the philosopher of the Ashari sect objected to the Hadith of Ibrahim and the three lies.

Shaykh Ismail As-Salafi said that if these Ahadith were against intelligence of laymen, then why did all Muhadiths agreed on these two Ahadith. He brought their explanations that lying in such circumstances is permissible or other explanations, and also that Musa (aley salam) did not recognize the angel of death. But Al-Mawdudi’s intelligence is special, as he thought that the Hadith of Al-Bukhari about Ibrahim (aley salam) was opposing the Holy Quran, while in the Quran also Ibrahim tells that the biggest of idols destroyed the others. So even if the word lie is not used, then what is it? Will al-Mawdudi reject the Quran? So why to attack Hadith and the Ummah of Muhadiths who accepted this Hadith?

See in detail Shaykh Ismail As-Salafi’s wonderful answer to Al-Mawdudi and his theories that Muhadith had no Fiqh and Dirayah (deep understanding) and other falsehood shared by many Mouta’assib Hanafi like Shibli Nu’mani and many Deobandis.

Al-Mawdudi and revilement of the Sahabah:

Al-Mawdudi wrote about the Sahabah:

“But after these two (Abu Bakr and ‘Umar) Hadhrat ‘Uthman became their successor and little by little he went away from their policies” (‘Khilafat wa Mulukiyat’ of Mawdudi, as quoted in book of Hakeem Ajmal Khan called “Jama’at Islami ko pehchanie” and which has articles from ‘Abdullah Ar-Ropuri, Muhammad Gondahlwi, Ismail As-Salafi, Thanaullah al-Amritsari and others)

Al-Mawdudi further wrote:

“There was without doubt a mistake in one aspect of Hadhrat Uthman’s politics, and a mistake is a mistake, …and trying to prove at any cost that it was correct by forcing minds is not the requirement of intelligence and justice, neither it is the requirement of religion to say that the mistake of a Sahabi is not a mistake.” (“Khilafat wa Mulukiyat”)

”What Hadhrat “Ali did in times of Fitnah was what was required from a guided caliph. But there is one thing that is difficult to defend and one can object to it, and it is that after battle of Jamal, he changed his mind about the killers of ‘Uthman. In all Hadrath Ali’s time of caliphate, there is only one thing about which I have no other solution except to say it was wrong” (“Khilafat wa Mulukiyat”)

Al-Mawdudi wrote about Mu’awiyah:

“Mu’awiyah acted on ways of old Jahiliyah” ( Khilafat wa Mulukiyat)

He added:

“ I do not doubt that that he ( Mu’awiyah) did a mistake based on good intentions that he thought he was rightful, but I think it is a mistake, and I am reluctant to think it was an Ijtihadi mistake” ( Khilafat wa Mulukiyat)

Al-Mawdudi’s takhfeef (diminishing) of scholars:

“Saving from the mistakes of Imam al-Ghazali, the one who did his true work was Ibn Taymiyah, although it is true, that he also did not bring any political movement which brought revolution in political system” (“Tajdeed wa Ihya Din”)

Answer : Did any scholar reproach this to Shaykh ul Islam?

Secondly, Shaykhul Islam’s teaching influences Shaykh Muhammad ibn Abdil Wahhab, who’s followers and family fought Shirk and grave worship and established after many struggles the Land of Tawhid, Saudia Arabia, who is propagating Tawhid and the creed of Ahlus Sunnah is the whole world.

While the Jamaat Islami, despite Al-Mawdudi opposing grave worship, has in it grave worshipers like Brawlis. So what change do they want to bring while they for Maslahah close their eyes on the greatest of all crimes being Shirk.

May Allah send Salah and Salam on the Prophet (saw), his family, companions and those who follow the.

Compiled by Ali Hassan Khan

There is a review of a book in Amazon whose review was :

After his overwhelming and life-altering encounters with Shams of Tabriz, Rumi, the great thirteenth-century mystic, poet and originator of the whirling dervishes, let go of many of the precepts of formal religion, insisting that only a complete personal dissolving into the larger energies of God could provide the satisfaction that the heart so desperately seeks. He began to speak spontaneously in the language of poetry and his followers complied his 44,000 verses into 23 volumes, collectively called the Divan. When Nevit Ergin decided to translate the Divan of Rumi into English, he enlisted the help of the Turkish government, which was happy to participate. The first 22 volumes were published without difficulty, but the government withdrew its support and refused to participate in the publication of the final volume due to its openly heretical nature. Now, in “The Forbidden Rumi”, Will Johnson and Nevit Ergin present, for the first time in English, Rumi’s poems from this forbidden volume. The collection is grouped into three sections: songs to Shams and God, songs of heresy and songs of advice and admonition. In them, Rumi explains that in order to transform our consciousness, we must let go of ingrained habits and embrace new ones. In short, we must become heretics.

Below is a glimpse of Rumi’s life and works that gives light to what he was upon.

By Adim

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Jalal ud Din Rumi was born in Balkh in 604H. His father left the city, and Rumi met in travel Farid ud Din ‘Attar, who gave his book “Israr-nama” (book of mysteries) to Rumi while he was a child. Then after residing in different land, he and his family settled in Qonya, where Rumi became a teacher in the Madrasah established by his father. In 642 H, Shamsi Tabriz came to Qonya, and Rumi became his student, and he was so attached to him that he left teaching and would isolate with Shamsi Tabriz. And Rumi’s student seeing the bad influence of Shams Tabriz on Rumi threatened Shams Tabriz who fled to Tabriz, and Rumi went there and brought his Peer back. Then he was further threatened and he went to Damascus, and Rumi became sad of this separation and he wrote then his poems called “Divan e Shams e Tabrizi”. Then there are different stories, but some people say Shamsi Tabriz came later and was assassinated by some students of Rumi. Rumi wrote later his Sufi tales called “Mathnawi” and he died in 672H. The Sufi Tosun Bayrak even claim in the introduction of his translation of Ibn ‘Arabi’s book “Divine governance of the human kingdom” that Ibn ‘Arabi in his way to Damascus met Rumi before Rumi went to Qoniya, and later ibn ‘Arabi’s student Sadr Qunawi met Rumi many times in Qonya.

One can see in the poems of this “Divan” clear call to Wahdatul Wujud (unity of existence) and Wahdatul Adyan (unity of religions). Nicholson translated some poems of this divan and called his book: “Selected poems from “Divan e Shams e Tabrizi”” and d this has been published by Ibex publishers.

P 29-31, poem 8:

The man of God is drunken without wine,

The man of God is full without meat.

The man of God is distraught and bewildered,

The man of God has no food or sleep.

The man of God is a king ‘neath darvish-cloak,

The man of God is a treasure in a ruin.

The man of God is not of air and earth,

The man of God is not of fire and water.

The man of God is a boundless sea,

The man of God rains pearls without a cloud.

The man of God hath hundred suns.

The man of God is made wise by the Truth,

The man of God is not learned from book.

The man of God is beyond infidelity and religion,

The man of God right and wrong are alike.

The man of God has ridden away from Not-being,

The man of God is gloriously attended.

The man of God is concealed, Shamsi Din;

The man of God do thou seek and find!

Comment: The last sentence shows that Rumi believes his Peer Shamsi Tabriz is in fact Allah, and the man of Allah seek and find him. And what a lie upon Allah’s religion, the Muslims are not beyond infidility and religion, rather they follow the religion revealed by Allah, and these Batinis Sufis want to destroy the religion of Truth and replace it with their own religion inspired by Shaytan.

P 47-49, poem 12:

“Every form you see has its archetype in the placeless world;

If the form perished, no matter, since its original is everlasting.

Every fair shape you have seen, every deep saying you have heard,

Be no cast down that it perished; for that is not so.

Whereas the spring-head is undying, its branch gives water continually;

Since neither can cease, why are you lamenting?

Conceive the Soul as a fountain, and these created things as rivers:

While the fountain flows, the rivers run from it.

Put grief out of your head and keep quaffing this river-water;

Do not think of the water failing; for this water is without end.

From the moment you came into the world of being of being,

A ladder was placed before you that you might escape.

First you were mineral, later you turned to plant,

Then you became animal: how should this be a secret to you?

Afterwards you were made man, with knowledge, reason, faith;

Behold the body, which is a portion of the dust-pit, how perfect it has grown!

When you have travelled on from man, you will doubtless become an angel;

After that you are done with this earth: your station is in heaven.

Pass again even from angelhood: enter that ocean,

That your drop may become a sea which is a hundred Seas of ‘Oman.

Leave this ‘Son”, say ever ‘One’ with all your soul;

If your body has aged, what matter, when the soul is young?

Comment: One can clearly see that Rumi believes in unity of existence and his teachings have nothing to do with Islam.

P 59-61, poem 15:

This house wherein is continually the sound of the viol,

Ask of the master what house is this.

What means this idol-form, if this is the house of the Ka’ba?

And what means this light of God, if it is a Magian temple?

In this house is a treasure which the universe is too small to hold;

This house and this master is all acting and pretence.

Lay no hand on the house, for this house is a talisman;

Speak not with the master, for he is drunken overnight.

The dust and rubbish of this house is all musk and perfume;

The roof and door of this house is all verse and melody.

In fine, whoever has found the way into this house

is sultan of the world and Salomon of the time.

O master, bend down thy head once from this roof,

For in thy fair face is a token of fortune.

I swear by the soul that save the sight of thy countenance,

All, tho’ ‘twere the kingdom of the earth, is fantasy and fable.

The garden is bewildered to know which is the leaf, and which the blossom;

The birds are distracted to know which is the snare and which the bait.

This is the Lord of heaven, who resembles Venus and the moon,

This is the house of Love, which has no bound or end.

Like a mirror, the soul has received thy image in its heart;

The tip of thy curl has sunk into the heart like a comb.

Forasmuch as the women cut their hands in Joseph’s presence,

Come to me, O soul, for the Beloved is in the midst.

All the house are drunken- none has knowledge

Of each who enters that he is so-and-so or so-and-so

Do not sit intoxicated at the door: come into the house quickly;

He is in the dark whose place is the threshold.

Those drunk with God, tho’ they be thousands, are yet one;

Those drunk with lust-tho’ it be a single one, he is a double.

Go into the wood of lions and reck not of the wound,

For thought and fear- all these are figments of women.

For there is no wound: all is mercy and love,

But the imagination is like a bar behind the door.

Set fire to the wood, and keep silence, O heart;

Draw back thy tongue, for thy tongue is harmful.

Comment: Rumi does shamelessly compare the Ka’ba with Magian temple, he claims Allah resembles Venus, also after explaining Wahdtul Wujud, he finally declares that being wounded by a lion is a mercy and only result of imagination.

P 71-73: poem 17:

“I was on that day when the Names were not,

Nor any sign of existence endowed with name.

By me Names and Named were brought to view

On the day when there were not ‘I’ and ‘We.’

For a sign, the tip of the Beloved’s curl became a centre of revelation;

As yet the tip of that fair curl was not.

Cross and Christians, from end to end,

I surveyed; He was not on the Cross.

I went to the idol-temple, to the ancient pagoda;

No trace was visible there.

I went to the mountain of Heart and Candahar;

I looked; he was not in that hill-and-dale.

With set purpose I fared to the summit of Mount Qaf;

In that place was only the ‘Anqa’s habitation.

I bent the reins of search to the Ka’ba;

He was not in that resort of old and young.

I questioned Ibn Sina on his state;

He was not in Ibn Sina’s range.

I fared towards the scene of “the bow-lenghts’s distance”;

He was not in that exalted court.

I gazed into my heart;

There I saw Him, He was nowhere else.

Save pure-souled Shamsi Tabriz

None ever was drunken and intoxicated and distraught.”

Comment: the ‘Anqa for Sufis is an imaginary bird, representing the soul of man, and it is the Simurgh in Persian mythology, and the book “The speech of Birds” of Farid ud Din ‘Attar is based on these birds that want to see their King Simurgh. Also Sufis attribute many stories of saints being in this hidden mount Qaf.

How shocking, Rumi does not find Allah where the Prophet (saw) performed Miraj and Allah talked to Him, and this is referred by “the bow-lenghts’s distance” (Qaba Qawasayn) in Suran An-Najm, yet Rumi claims to find Allah in his heart. Also how Rumi equates the Ka’ba with temples and Cross, La Hawla wala Quwwata ila Billah.

P 105-107, poem 26:

From the bosom of Self I catch continually a scent of the Beloved:

How should I not, every night, take Self to my bosom?

Yestereve I was in Love’s garden: this desire came into my head:

His sun peeped forth from mine eye: the river (of tears) began to flow.

Each laughing rose that springs from his laughing lip

Has escaped the thorn of being, had avoided Dhu’lifqar.

Every tree and blade of grass was dancing in the meadow,

But in the view of the vulgar they were bound and at rest.

Suddenly on one side our Cypress appeared,

So that the garden became senseless and the plane clapped its hands.

A face like fire, wine like fire, love afire- all three delectable;

The soul, by reason of the mingled fires, was wailing ‘Where shall I flee?’

In the world of Divine Unity is no room for Number,

But Number necessarily exists in the world of Five and Four.

You may count a hundred thousand sweet apples in your hand:

If you wish to make One, crush them all together.

Behold, without regarding the letters, what is the language in the heart;

Pureness of colour is a quality derived from the Source of Action.

Shamsi Tabriz is seated in royal state, and before him

My rhymes are ranked like willing servants.

Comment: the example of hundred apples being crushed clearly shows that for these people existence is one, and differentiating between different existences is wrong. Also Rumi being a servant of Shamsi Tabriz shows that he considers his Peer as a manifestation of Allah.

P 121-123, poem 30:

“Thee I choose, of all the world, alone;

Wilt thou suffer me to sit in grief?

My heart is as a pen in thy hand,

Thou art the cause if I am glad or melancholy.

Save what thou willest, what will have I?

Save what thou showest, what do I see?

Thou mak’st grow out of me now a thorn and now a rose;

Now I smell roses and now pull thorns.

If thou keep’st me that, that I am;

If thou would’st have me this, I am this.

In the vessel where thou givest colour to the soul

Who am I, what is my love and hate?

Thou wert first, and last thou shalt be;

Make my last better than the first.

When thou are hidden, I am of the infidels;

When thou art manifest, I am of the faithful.

I have nothing, except thou hast bestowed it;

What dost thou seek from my bosom and sleeve?

P125-127, poem 31:

What is to be done, O Moslems? for I do not recognize myself.
I am neither Christian, nor Jew, nor Gabr, nor Moslem.
I am not of the East, nor of the West, nor of the land, nor of the sea;
I am not of Nature’s mint, nor of the circling’ heavens.
I am not of earth, nor of water, nor of air, nor of fire;
I am not of the empyrean, nor of the dust, nor of existence, nor of entity.
I am not of India, nor of China, nor of Bulgaria, nor of Saqsin
I am not of the kingdom of ‘Iraqain, nor of the country of Khorasan
I am not of the this world, nor of the next, nor of Paradise, nor of Hell
I am not of Adam, nor of Eve, nor of Eden and Rizwan.
My place is the Placeless, my trace is the Traceless ;
‘Tis neither body nor soul, for I belong to the soul of the Beloved.
I have put duality away, I have seen that the two worlds are one;
One I seek, One I know, One I see, One I call.
He is the first, He is the last, He is the outward, He is the inward;
I know none other except ‘Ya Hu’ and ‘Ya man Hu.’
I am intoxicated with Love’s cup, the two worlds have passed out of my ken;
I have no business save carouse and revelry.
If once in my life I spent a moment without thee,
From that time and from that hour I repent of my life.
If once in this world I win a moment with thee,
I will trample on both worlds, I will dance in triumph for ever.
O Shamsi Tabriz, I am so drunken in this world,
That except of drunkenness and revelry I have no tale to tell

Comment: What is it except clear Kufr and departure from the religion of Islam. Someone writes he is not a Muslim, and people describe him as a Muslim mystic, and Allah’s religion has nothing to to with Rumi’s writings. Anyone reading books of Hadith will see that the religion of the Sahabah learned from the ¨Prophet (saw) has nothing to do with this fabricated religion by misguided Sufis.

P 147-149, poem 147, in this long poem, below are some sentences:

“O thou whose command Hell and Paradise obey,

Thou art making Paradise like Hell-fire to me: do not so.

In thy plot of sugar-canes I am secure from poison;

Thou minglest the poison with the sugar: do not so,

My soul is like a fiery furnace, yet it sufficed thee not

By absence thou art making my face pale as gold: do not so.”

Comment: For these misguided Batinis Sufis, paradise and hell is a plot, and in reality none of these exist.

P 163-165: Poem 41:

“I saw my Beloved wandering about the house:

Ha had taken up a rebeck and was playing a tune.

With a touch like fire he was playing a sweet melody,

Drunken and distraught and bewitching from the night’s carouse.

He was invoking the cup-bearer in the mode of ‘Iraq:

Wine was his object, the cup-bearer was only an excuse.

The beauteous cup-bearer, pitcher in hand,

Stepped forth from a recess and placed it in the middle.

He filled the first cup with that sparkling wine-

Didst thou ever see water set on fire?

For the sake of those in love he passed it from hand to hand,

Then bowed and kissed the lintel.

My beloved received it from him, and quaffed the wine:

Instantly o’er his face and heard ran flashes of flame.

Meanwhile he was regarding his own beauty and saying to the evil eye,

‘There has not been nor will be in this age another like me. I am the Divine Sun of the world, I am the Beloved of lovers,

Soul and spirit are continually moving before me.’

Comment: The words “Divine Sun” (Shamsul Haqq) refer to Rumi’s teacher Shams Tabriz, and also in poem 64 p 175-177, the last sentences are:

“From the Sun (Shams) who is the glory of Tabriz seek future bliss,

For he is a sun, possessing all kinds of knowledge, on the spiritual throne.”

Also in the introduction, Nicholson told that sometimes Rumi is ambiguous in referring his teacher Shams Tabriz as being Allah, and he quoted the end of one of the poem of Divan (T. 180. 2) finishing with sentence:

“That monarch supreme had shut the door fast;

To-day he has come to the door, clothed in the garment of mortality”

Note: Divan T is the Tabriz Edition published version in 1280 AH, and his editor is Riza Kuli Khan, with the nom de plume Hidayat, and he is an authority of Persian history and literature.

So it shows that in all these poems, Rumi is hinting at his Beloved Shams Tabriz being in fact Allah.

In his appendix 1, Nicholson quoted a poem of Rumi from his “Divan” T.257.11a:

“I have circled awhile with the nine fathers in each heaven,

For years I have revolved with the stars in their signs.

I was invisible awhile, I was united with Him,

I was in the kingdom of “or nearer”, I saw what I have seen.

I have my nourishment from God, like a child in the womb;

Man is born once, I have been born many times.

Clothed in the mantle of corporal limbs, I have busied myself often with affairs,

And often I have rent this mantle with my own hands.

I have passed nights with ascetics in the monastery,

I have slept with infidels before the idols in the pagoda.

I am the theft of rogues, I am the pain of the sick,

I am both cloud and rain, I have remained in the meadows.

Never did the dust of annihilation settle on my skirt, O dervish!

I have gathered a wealth of roses in the meadow and garden of eternity.

I am not of water nor fire, I am not of the forward wind;

I am not moulded clay: I have mocked them all.

O son, I am not Shamsi Tabriz, I am the pure Light;

If thou seest me, beware! Tell it not to any, that thou hast seen.”

So this shows that behind Shams Tabriz, there was divine light according to Rumi, and Shams Tabriz told him not to tell this to anyone, that he was not Shams Tabriz but Allah in human cloth. Allahul Musta’an

And what Kufr is greater than this? These people clearly write their true creed and they hide it in most places and propagate it under the name of Islam in order to convert people to their fabricated religion. But their creed has nothing to do with the pure religion of Allah. May Allah protect us from this great danger.

“The forbidden Rumi” or last part of the “Divan Shams Tabrizi”

“The Forbidden Rumi” written by Will Johnson and Nevit Ergin is a translation of the 23th and last part of the “Divan” of Jalal ud Din Rumi. One can read in the book many poems of heresy and unity of religions:

P 157 in the poem “Everyone is welcome to This school”, Rumi writes about unity if religions:

“Muslim, Christian, Jew, Zoroastrian:
All are welcome here“

P 159 in the poem “A stranger to myself” Rumi explains this even more.

“Islam and other faiths
have all come around so recently
yet Love has no beginning or end.
You can’t call the unbeliever an infidel
if he’s been the latest victim of love“

In the poem “I am the One” Rumi shows his belief in Wahdatul Wujud

“I became the One
whose name everybody takes an oath to.

I became Jesus to the moon.
I rose up and passed through the sky
I am the drunk Moses.
God himself lives inside this patched cloak.

I am crazy, insane, drunk out of mind
I don’t listen to advice and deserve to be locked up”

he said at the end of this poem:

“When Muhammad sees me drunk, my face pale,
he kisses my eyes, then I prostrate before him.

I am today’s Muhammad,
but not the Muhammad of the past
I am the phoenix of the time”

P 154 in the last two sentences of the poem “You can’t get away” Rumi calls people to become heretics, saying :

“If you don’t act like a heretic
you can’t reach the truth in Islam“

Comment: this is a pure lie on the pure religion of Islam, Never did any Prophet or their Companions acted like heretics, rather this is the satanic saying of these misguided Sufis and their religion of heresy.

May Allah send Salah and Salam on the Prophet (saw), his household, Companions and those who follow them.

Compiled by Ali Hassan Khan.

Author: Shaikh Saalih Ibn Fawzaan Ibn ‘Abdillah Al-Fawzaan

All praise is for Allaah, the Lord of the Aa’lameen (mankind and all that exists). The One who ordered us to follow His Messenger and to call to His way and prayers and peace be upon our Prophet Muhammad and upon his family, his companions and whoever follows them in goodness until the last day. To proceed:

For indeed the call to Allaah is the way of the Messenger - sal-Allaahu ‘alayhe wa-sallam - and whomsoever follows him, as the Most High has said:

“Say: This is my way, I call to Allaah upon insight (knowledge). I and whoever follows me and Glorified be Allaah and I am not from the Mushrikeen (disbelievers, polytheists).” [Soorah Yoosuf: 108]

Rather the Da’wah to Allaah is the commissioned duty of the Messengers and all who follow them. So that people are removed from the darkness into the light, from disbelief to Eemaan (faith), from Shirk to At-Tawheed and from the hellfire to paradise.

It (the Da’wah) is based upon pillars and must be upheld upon foundations. Whenever any one of these foundations is deficient, then the Da’wah will not be correct and will not produce the required results, no matter how much effort is put into it or how much time is lost on it. As is apparent and real in many of the modern day calls, which are not established upon these pillars and do not uphold these foundations.

And these pillars that uphold the correct Da’wah are established by the Book and the Sunnah. A summary of these foundational pillars are as follows:

1 - Having knowledge of what one is calling to

So it is not correct for an ignorant person to be a caller. Allaah the Most High said to his Prophet- sal-Allaahu ‘alayhe wa-sallam:

“Say: This is my way, I call to Allaah upon insight (knowledge). I and whoever follows me.”

Having insight, means to have knowledge. This is because the caller will certainly face the leaders of misguidance, who will bring to him doubts and who will argue with falsehood so that the truth is refuted. Allaah the Most High has said:

“And argue with them in a way that is better.” [Soorah an-Nahl: 125]

And the Prophet- sal-Allaahu ‘alayhe wa sallam said to Muaa’dh:

“You are indeed going to a people of the Book.”

So if the caller is not equipped with knowledge which he can use to turn away every doubt and debate with it, every opponent, then he will be defeated in the first instance and will stop at the beginning of the path.

2 - Acting upon what one is calling to

So that he (the caller) can be a fine example, where he is truthful in his actions and in his speech. And so that the ones upon falsehood do not have a proof against him. Allaah the Most High has said about his Prophet Shua’ib - alayhi-salaam - that he said to his people:

“And I wish not to be in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power.” [Soorah Hood: 88]

And Allaah the Most High has said to His Prophet - sal-Allaahu ‘alayhe wa sallam:

“Say: Indeed my prayer, my sacrifice, my life and my death are all for Allaah, the Lord of the worlds, Who has no partners and with this I have been commanded and I am the first of the Muslims.” [Soorah al-An’aam: 162-163[

And the Most High has said:

“And who is better in speech, than the one who calls to Allaah and does righteous deeds.” [Soorah Fussilat: 33]

3 - Sincerity

So that the Da’wah is for the face of Allaah and not to show off or to gain repute nor to be raised or to seek leadership or to seek worldly desires. This is because if anything enters into the Da’wah from any of these goals, then the Da’wah will not be for Allaah, it will only be a call to oneself or for a greedy intent. As Allaah has informed us about His Prophets, that they said to their people:

“I do not ask of you any reward.” [Soorah Hood:51]

and

“I do not ask of you any wealth.” [Soorah Hood: 29]

4 -  To begin the call (gradually) with what is most important

So that the call is first to the correction of the A’qeedah, by ordering sincerity in worship and prohibiting Shirk. Then ordering the establishment of the prayer and the giving of the Zakat and acting upon the obligations and leaving the prohibitions. As is the way of all the Messengers, as the Most High has said:

“And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): “Worship Allaah and avoid (keep away from) At-Taaghoot (all false deities).” [Soorah an-Nahl: 36]

And the Most High has said:

“And We have not sent a Messenger before you, except that We have revealed to him: that there is no one worthy of worship except Me (Allaah), so worship Me.” [Soorah al-Anbiya: 25]

And when the Prophet - sal-Allaahu ‘alayhe wa-sallam - sent Muaa’dh to Yemen, he said to him:

“You are indeed going to the people of the Book, so make the first thing you call them to: the testification that there is no deity worthy of worship except Allaah…and if they obey you in that, then inform them that Allaah has obligated upon them five prayers to be performed in the day and the night… the hadeeth.” [Al-Bukhaaree and Muslim]

And in the way and conduct of the Prophet - sal-Allaahu ‘alayhe wa-sallam - in Da’wah, we find the best of examples and the most complete manhaj. Where he - sal-Allaahu ‘alayhe wa-sallam - remained in Makkah for thirteen years, calling the people to at-Tawheed and prohibiting them from Shirk, before ordering them with the prayer, the Zakat, fasting or Hajj. And before he prohibited them from interest (Ribaa), fornication, theft or killing others without right.

5 - To have patience upon the difficulties a person will encounter in the path of giving Da’wah to Allaah and upon what he will face from the harm of the people

This is because the path of Da’wah is not paved with roses, rather it is fraught with adversities and dangers. So the best of examples with regards to this are the Messengers-alaihumus-salaam-from what they encountered (from their people) from harm and ridicule. As Allaah the Most High has said:

“And indeed (many) Messengers before you were mocked at, but their scoffers were surrounded by the very thing that they used to mock at.” [Soorah al-An’aam: 10]

And He said:

“And indeed (many) Messengers were denied before you, but with patience they bore the denial. And they were hurt, till Our Help reached them.” [Soorah al-An’aam: 34]

And likewise those who follow the Messengers will receive harm and difficulties, in accordance with how much they stand by and uphold the D’awah to Allaah, by following these honorable Messengers - salawatullaahi wa salaamuhu alaihim.

6 - The caller must be adorned with good manners, using wisdom in his Da’wah

As this will lead to the acceptance of his Da’wah, as Allaah ordered His two Prophets - Moosaa and Haaroon - alaihumas salaatu was salaam - that they use this when they face the worst of the disbelievers of the earth; Fir’aun (Pharaoh), the one who claimed Lordship. Wherein the Most Perfect said:

“And say to him (O Moosaa and Haaroon) a soft word, so that perhaps he may accept admonition and fear (Allaah).” [Soorah Taa-Haa: 44]

And the Most High said to Moosaa - alayhis-salaam:

“Go to Fir’aun (Pharaoh), he has indeed transgressed. So say to him: do you want that you be purified and that I guide you to your Lord, so that you should fear him.” [Soorah an-Naazi’aat: 17-19]

And the Most High has said with regards to our Prophet Muhammad - sal-Allaahu ‘alayhe wa-sallam:

“And by the mercy of Allaah, you dealt with them gently and had you been severe and harsh-hearted, they would have broken away from you.” [Soorah al-Imraan: 159]

And the Most High has said:

“And you (O Muhammad) are indeed of a great (standard of) character.” [Soorah al-Qalam: 4]

And:

“Call to the way of your Lord with wisdom and fine preaching and argue with them in a way that is better.” [Soorah an-Nahl: 125]

7 - It is upon the caller to have strong hope and expectation

So he does not despair of whether or not his Da’wah will have an affect or whether his people will be guided. Nor does he despair of the aid of Allaah and His help, even if it is a lengthy period of time and its limit is extended. This is because in the Messengers there is for him (the caller) the best of examples.

Nooh (Noah) the Prophet of Allaah - alayhis-salaam- remained with his people nine hundred and fifty years calling them to Allaah. Along with this, our Prophet Muhammad - sal-Allaahu ‘alayhi wa-sallam - when the harm of the disbelievers became severe, the angel of the mountains came to him, asking his permission to crush them between the two mountains. So he said:

‘No, rather wait for them and give them time, perhaps Allaah will bring out from their loins those who will worship Allaah alone and will not associate any partners with him.’

So whenever the caller lacks this characteristic, then he will indeed stop at the beginning of the path and will return with disappointment and frustration in his action.

Therefore any Da’wah that is not upon these foundations and does not stand upon the manhaj of the Messengers, then it will indeed return with disappointment and disappear and there will be fatigue without achieving any benefit. And the best proof for this is the modern day groups, who have placed for themselves a manhaj of giving da’wah which differs from the manhaj of the Messengers. So most of these groups have become negligent with regards to the affair of A’qeedah and have become from those who call to the rectification of secondary affairs.

Author: Shaykh Abdul-Muhsin al-‘Abbaad

Introduction

All praise is for Allaah Who joined the hearts of the believers together in love, and created a desire in them to join together in unity and harmony, and Who warned the believers against disunity and conflict. I bear witness that there is no deity worthy of worship except Allaah Who is alone without partner, Who created everything and then proportioned it, and Who legislated (the religion of Islaam) and then made the path easy for us, and was merciful towards the Believers. I (further) bear witness that Muhammad is His servant and Messenger, who ordered (those calling to Islaam as well as those in positions of authority) to make things easy for the people and to give them good tidings, saying:

“Facilitate things for the people (treat the people in the most agreeable way), and do not make things difficult for them, and give them glad tidings, and do not drive people away (i.e. to make the people hate good deeds)…” 1

O Allaah, send peace and blessings upon (Muhammad), upon his good and pure family, and upon all of his noble companions - who have been described by Allaah as being harsh towards disbelievers yet merciful amongst themselves, and upon all of those who follow them with sincerity until the Day of Judgment.

O Allaah! Guide me and guide others through me. O Allaah! Purify my heart of any hatred (for the believers), and guide my tongue to always speak the truth. O Allaah! I seek refuge with you lest I stray or be led astray, or slip or be made to slip, or oppress or be oppressed by others, or to do wrong or have wrong done to me.

To Proceed:

Ahl-us-Sunnah wal-Jamaa’ah are those people who follow that which the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) and his Companions were upon, and they refer to themselves as ‘People of the Sunnah’ referring to the Sunnah of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam). The Prophet (sal-Allaahu ‘alayhe wa sallam) encouraged strict adherence to his Sunnah saying:

“…Stick to my Sunnah and the Sunnah of the rightly-guided Caliphs after me. Hold to it and bite down on it with your molar teeth (i.e. strictly adhere to it).” 2

Likewise, he warned against contradicting the Sunnah, saying:

“…Beware of newly invented matters (foreign to the true teachings of Islaam) for verily (every newly invented matter) is a bid’ah and every bid’ah is a going astray.” 3

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) also said:

“…Whoever does not want my Sunnah then he is not from me.” 4

The People of the Sunnah are in direct contrast to those from the people of desires and innovation who have followed ways other than that which the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) and his Companions (radi-Allaahu ‘anhum) were upon. The ‘aqeedah (creed) of the People of the Sunnah emerged with the emergence of the prophethood of Muhammad (sal-Allaahu ‘alayhe wa sallam), whereas the ‘aqeedah (creed) of the people of desires and innovation emerged after the death of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam). Some of these innovations appeared during the later part of the era of the Companions (radi-Allaahu ‘anhum), while other innovations appeared later.

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) informed us that those of his Companions (radi-Allaahu ‘anhum) who continued to live after his death would see disunity and conflict. He (sal-Allaahu ‘alayhe wa sallam) said:

“…Those of you who live after me will see much disagreement…”5

Then the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) directed us to follow the Straight Path, which is adherence to his Sunnah and the Sunnah of the rightly guided Caliphs. And then he (sal-Allaahu ‘alayhe wa sallam) warned us against newly invented matters that are foreign to the true teachings of Islaam and told us that they are a going astray. It is incomprehensible and unacceptable (to think) that some part of truth and right guidance was hidden from the Companions (radi-Allaahu ‘anhum) and preserved by some people who came after them! Certainly, all of these newly invented matters that are foreign to the true teachings of Islaam are evil because if there had been any good in them the Companions (radi-Allaahu ‘anhum) would have preceded them in doing it. Rather they (i.e. newly invented matters) are an evil that many people who have lived after them have been tested with when they deviated from that which the Companions were upon (radi-Allaahu ‘anhum).

Imam Maalik said:

“The affairs of the latter part of this ummah can never be made right except with that which made right the affairs of the early generations of this ummah.”

It is for that (important) reason that Ahl-us-Sunnah wal-Jamaa’ah refer to themselves as ‘People of the Sunnah’ referring to the Sunnah of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) while other (deviant sects) are referred to by the names given to their particular innovations. Such as:

• the Jabariyyah,
• the Qadariyyah,
• the Murjiah,
• and the Al-Imamiyyah Al-Ithnay ‘Ashariyyah.

Other (deviant sects) are referred to by the names of the founders of their particular sects such as:

• the Jahmiyyah,
• the Zaydiyyah,
• the ‘Ash’ariyyah,
• and the Ibaadiyyah.

However, it is incorrect to use the term “Wahabiyyah” (i.e. Wahaabis) to refer to the da’wah of Shaykh Muhammad Ibn Abd-ul-Wahhaab (rahimahullaah). The People of the Sunnah during the lifetime of Shaykh Muhammad (rahimahullaah) did not refer to themselves in this way, nor did they do so after his death. That is because he did not invent anything new in the religion of Islaam thereby justifying the naming of any invention after him! Rather, he simply followed the way of the Pious Predecessors, openly proclaiming the Sunnah, spreading it, and calling to it. Furthermore, only those who hate the revivalist da’wah of Shaykh Muhammad Ibn Abd-ul-Wahhaab (rahimahullaah) refer to it in that (derogatory) way, hoping to confuse people and turn them away from following the truth and right guidance so that they might continue practicing innovations that contradict the way of Ahl-us-Sunnah wal-Jamaa’ah.

Imam Ash-Shaatibee said in his book entitled Al-I’tsaam 6:

“‘Abd-ur-Rahman ibn Mahdee said: ‘Maalik ibn Anas was asked about the Sunnah and he replied: “It has no name other than the Sunnah.” Then he recited the verse:

“Verily, this is My Straight Path, so follow it and follow not other paths, for they will separate you away from His Path…” [Soorah Al-An’am: 153]

Ibn al-Qayyim said in his book, entitled Madaarij As-Saalikeen:

“Some of the scholars were asked about the Sunnah and they replied: ‘It has no name other than the Sunnah.’ meaning that the People of the Sunnah do not refer to themselves by any other name.” 7

And Ibn Abd-ul-Barr said in Kitab-ul-Intiqaa:

“A man asked Maalik (Ibn Anas): ‘Who are the People of the Sunnah?’ He replied: ‘The People of the Sunnah are those who have no other name that they are known by. They are not from the Jahmiyyah, nor are they from the Qadariyyah, nor are they from the Raafidah.’” 8

There can be no doubt that mutual affection, and compassion and helping each other in righteousness and taqwaa is obligatory upon all of the People of the Sunnah in every time and place.

The conflict and hostility that is emanating from some of the People of the Sunnah right now is very regrettable. It is the direct result of some of them being preoccupied with talking about, warning against and ostracizing others while it is obligatory for all of them to channel those energies not at each other, but towards the disbelievers and the people of innovation who are hostile towards the People of the Sunnah. While being mutually affectionate and compassionate with each other and reminding one another with kindness and gentleness.

I thought that it was appropriate to write some words of advice to all of them and I ask Allaah, the Mighty and the Majestic to make these words beneficial, since all that I want to do is to set right these affairs as much as possible. I can only be successful with the help of Allaah, upon Him I have relied, and unto Him I have turned.

I have entitled this advice People of the Sunnah, Be Kind to One Another. I ask Allaah to give success and guidance to all, and to set right that which has occurred between them, and to bind their hearts together with love. Likewise I ask Allaah to guide them to ways of peace, and to take them out of the darkness and into the light. Verily Allaah is the All-Hearer, the Answerer of Du’aa.

The Blessing of Speech and Expression

The blessings that Allaah has bestowed upon His servants cannot be enumerated. One of the greatest of these blessings is man’s ability to speak and express himself clearly to others; (giving us the ability) to say what is correct, and (the ability) to command the good and forbid the evil. Whoever does not have the ability to speak is thereby unable to do these things and cannot express himself to others except through sign language or through writing, if he is able to do so. Allaah the Mighty and the Majestic says:

“And Allaah puts forward the example of two men, one of them unable to speak and has no power over anything, and he is a burden on his master, whichever way he directs him, he brings no good. Is such a man equal to one who commands justice and is himself on the Straight Path?” [Soorah An-Nahl: 76]

It has been said that this verse is an example that Allaah has put forth in order to make a comparison/contrast between Himself and idols (i.e. the one unable to speak and who has no power over anything represents the idol, while the One Who commands with justice is Allaah the Most High). Imaam Al-Qurtubee said that it has been narrated upon the authority of Ibn Abbaas (radiallaahu ‘anhumaa) with a good chain of narrators, that the meaning of this verse is an example that Allaah has put forth in order to make a comparison/contrast between a disbeliever and a believer (i.e. the one unable to speak represents the disbeliever, while the one who commands justice is the believer). (In any case) this verse is a clear proof of the deficiency of the slave who is unable to speak and express himself and thereby is of no benefit to his master no matter which way he directs him. Allaah the Mighty and the Majestic also says:

“Then by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you from Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds), just as it is the truth that you can speak.” [Soorah Adh-Dhaariyaat: 23]

In this verse Allaah has sworn by Himself that the Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds is a reality, just as the ability to speak is a reality for those being addressed by this verse. And in this verse there is a praiseworthy reference to the ability to speak. Allaah, Glorified is He also said:

“He created man. He taught him eloquent speech.” [Soorah Ar-Rahman: 3-4]

Al-Hasan (Al-Basree) explained the word (البيان) Al-Bayaan to mean: speech. And in this verse there is (another) praiseworthy reference to the ability to speak with which mankind is able to express himself. Allaah the Most High also says:

“Have We not made for him a pair of eyes, and a tongue, and a pair of lips?” [Soorah Al-Balad: 8-9]

Imaam Ibn Katheer (rahimahullah) said in his explanation of this verse:

• “Have We not made for him a pair of eyes”: so that he might see with them
• “and a tongue”: so that he might use it to speak and express what is inside himself
• “and a pair of lips”: to help him speak, and to help him eat, and as beautification for his face and mouth.

And it is well known that this blessing can only be considered a real blessing if the ability to speak is used for that which is good! However if it is used (simply) for evil then it only contains bad consequences for its possessor, and he would be better off without the blessing of the ability to speak!

Guarding the Tongue and Speaking Only Good

Allaah the Mighty and the Majestic says:

“O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger, he has indeed achieved a great success (i.e. he will be saved from the Hell-fire and will be admitted to Paradise).” [Soorah Al-Ahzaab: 70-71]

Allaah the Mighty and the Majestic also says:

“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful.” [Soorah Al-Hujuraat: 12]

Allaah the Most High also says:

“And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). Remember that the two receivers (recording angels) receive (each human being), one sitting on the right and one sitting on the left (to note his or her actions). Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Soorah Qaaf: 16-18]

Allaah the Most High also says:

“And those who annoy (harm) believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin.” [Soorah Al-Ahzaab: 58]

And Imaam Muslim narrated upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“‘Do you know what backbiting is?’ They said, ‘Allaah and His Messenger know best.’ He said, ‘It is to mention something about your brother which he dislikes.’ Someone asked, ‘Supposing what I said about my brother is true? He (sal-Allaahu ‘alayhe wa sallam) replied, ‘If what you say is true you have backbitten him, and if it is not true you have slandered him.’” 1

Allaah the Mighty and the Majestic says:

“And follow not that of which you have no knowledge (i.e. do not say anything, or do any thing, or bear witness to anything that you have no knowledge of). Verily the hearing, and the sight, and the heart will all be questioned (by Allaah).” [Soorah Al-Israa: 36]

And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Verily Allaah is pleased with three things for you, and He is displeased with three things for you. He is pleased with you that you worship Him, and associate not anything with Him (in worship), and that all of you hold fast to the rope of Allaah together and do not break up into groups. And He disapproves for you (qeela wa qaala) talking about what was said and what somebody said, persistent questioning, and wasting money.” 2

And in another hadeeth it is narrated by Imaam Muslim and Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“It has been written for the progeny of Adam his inevitable share of adultery and there would be no escape from it. The adultery of the eye is the lustful look, and the adultery of the ears is listening to voluptuous (song or talk), and the adultery of the tongue is licentious speech, and the adultery of the hand is the lustful grip (embrace), and the adultery of the legs is to walk (to the place where he intends to commit adultery), and the heart yearns and desires (for adultery) and the private parts turn that into reality or refrain from submitting to the temptation.” 3

And in another hadeeth narrated by Imaam Al-Bukhaaree upon the authority of ‘Abdullaah Ibn ‘Amr (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“A Muslim is one who avoids harming Muslims with his tongue and hands.” 4

And in another narration of the same hadeeth narrated by Imaam Muslim the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“A man asked the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam): ‘Who amongst the Muslims are better?’ He (the Messenger of Allaah sal-Allaahu ‘alayhe wa sallam) replied: ‘He from whose hand and tongue the Muslims are safe.’” 5

Al-Haafidh (Ibn Hajar Al-Asqalaani) said in his explanation of this hadeeth:

“This hadeeth is general as regards the tongue but less general as regards the hand. That is because it is possible for the tongue to speak about what has happened to people in the past, what is happening with them at present, and what may happen to them in the future. However the hand cannot do this. However, it is possible for the hand to cooperate with the tongue in this through writing, the consequences of which can be great.”

This is what the poet meant when he said:

The day that I wrote I was certain,
That my hand would pass away,
But that its writings would stay,
Rewarded if its actions had been good,
But held to account if its actions were bad.

And in another hadeeth narrated by Imaam Al-Bukhaaree upon the authority of Sahl Ibn Sa’d (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever can guarantee (the chastity of) what is between his two jawbones (i.e. his tongue) and what is between his two legs (i.e. his private parts) I guarantee Paradise for him.” 6

And in another hadeeth it is narrated by Imaam Muslim and Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever believes in Allaah and the Last Day then let him say what is good or keep quiet.” 7

Imaam An-Nawawee said referring to this hadeeth in his explanation of 40 Hadeeth:

“Ash-Shaafi’ee said: ‘The meaning of this hadeeth is: that whenever someone wants to speak then he should think first. If it becomes apparent to him that there was no harm in what he was going to say then he should speak. However, if it becomes apparent to him that there was harm in what he was going to say, or even if he was not certain whether or not there was harm in what he was going to say, then he should not speak.’”

It has also been reported that he said:

“If you all were to buy a sheet of paper to record (everything that you said) then there are many things that you would not have said.”

Al-Imaam Abu Haatim Ibn Hibbaan Al-Bustee said in his book entitled Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa:

“It is obligatory for every intelligent person to always remain quiet until it becomes necessary for him to speak. Because how often it is that one regrets what he has said after he has said it, but how seldom it is that one regrets what he has said if he remained quiet. And the people who remain unhappy the longest and suffer the greatest trials are those who are afflicted with a loose tongue and a hard heart.” 8

Ibn Hibbaan also said:

“It is obligatory for the intelligent person to use his ears twice as much as he uses his mouth, and to realize that he was given two ears and only one mouth so that he might listen more than he speaks. That is because if he speaks he may regret what he said, but if he remains quiet then he will (have nothing to) regret. After all it is easier to take back what you have never said, however once a word has been spoken it owns its speaker but if it is never spoken it remains the property of the one who never spoke it.” 9

Ibn Hibbaan also said:

“The tongue of the intelligent person is behind his heart so that when he wants to say something he consults his heart. If it is thought that he should speak he does so, but if not he remains silent. However, the ignorant person’s heart is on the tip of his tongue so he speaks without thinking. And whoever does not guard his tongue does not understand his religion (Islaam).” 10

And in another hadeeth it is narrated by Imaam Al-Bukhaaree and Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Verily, a servant may say a word without thinking whether it is right or wrong (not understanding its repercussions), and he may fall down into Hell-fire because of it further than the distance between the east and the west.” 11

And near the end of a hadeeth narrated by Imaam At-Tirmidhee containing advice for Mu’aadh Ibn Jabal (radi-Allaahu ‘anhu) the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“…Are people thrown into the fire of Hell upon their faces or upon their noses for anything except what their tongues have reaped?!”12

The Prophet (sal-Allaahu ‘alayhe wa sallam) said that in response to Mu’aadh Ibn Jabal’s (radi-Allaahu ‘anhu) question:

‘O Prophet of Allaah, are we held accountable for what we say with it (our tongues)?’

Al-Haafidh Ibn Rajab said in his book entitled Jaami’ Al-‘Uloom wal-Hikam:

“The meaning of ‘what their tongues have reaped’ is: the recompense and punishment for prohibited speech. Verily mankind sows with both his good and bad speech and actions, and then on the Day of Judgment he reaps whatever he has sown. Whoever sowed good speech and actions will reap a good and generous harvest, but he who sowed evil speech and actions will only reap a harvest of regrets!” 13

Al-Haafidh Ibn Rajab also said:

“This hadeeth is proof that restraining the tongue and keeping it under precise control is the foundation for all good! And whoever controls his tongue has gained control of his affair.” 14

And it has been narrated that Yoonus Ibn ‘Ubayd said:

“I have never seen anyone who was mindful of his tongue except that it had a good effect on the rest of his deeds and actions!”

Likewise, it has been narrated that Yahya Ibn Abee Katheer said:

“I have never witnessed the speech of any man to be good except that I also found the rest of his deeds and actions to be good also. And I have never witnessed the speech of any man to be bad except that I also found the rest of his deeds and actions to be bad also.”

And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Do you know who the bankrupt one is?” They (the Companions) said: “The bankrupt one is the one who does not have any money or provisions.” (The Messenger of Allaah sal-Allaahu ‘alayhe wa sallam) replied: “The bankrupt one from my Ummah is the one who comes on the Day of Judgment having performed Prayer, fasting and giving Zakaat. However, along with all this, he abused this person, slandered that person, ate the wealth that person, unlawfully spilt the blood of that person, and beat that person. These people will take from his good deeds. If, however, his good deeds are exhausted, then their sins will be put upon him and then he will be thrown into the Fire.” 15

And at the end of a long hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“…It is enough as a serious evil for a Muslim that he should despise (look down upon) his Muslim brother. All things of a Muslim are inviolable for another Muslim: his blood, his wealth, and his honour.” 16

And in another hadeeth narrated by Imaam Al-Bukhaaree and Imaam Muslim upon the authority of Ibn ‘Abbaas (radi-Allaahu ‘anhu) who said:

“The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) addressed the people on the Day of Nahr (the 10th of Dhul Hijjah) saying: ‘O people! What day is the day today?’ They said: ‘It is a sacred day.’ He (sal-Allaahu ‘alayhe wa sallam) then asked: ‘What city is this?’ They said: ‘It is a sacred city.’ He (sal-Allaahu ‘alayhe wa sallam) then asked: ‘What month is this?’ They said: ‘It is a sacred month.’ He (sal-Allaahu ‘alayhe wa sallam) then said: ‘No doubt your blood, and your property, and your honour are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month of yours.’ And the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) repeated this over and over several times. After that he raised his head and said: ‘O Allaah! Have I conveyed (Your Message to them)? O Allaah! Have I conveyed (Your Message to them)?’ Ibn Abbaas added: ‘By Him in Whose Hand my soul is, this was the wasiyyah (will, legacy) of the Prophet that he left for his nation - It is incumbent upon those who are present to convey this information to those who are absent. Do not return to disbelief after me, striking the necks of one another.’” 17

And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever called (people) to right guidance, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to misguidance (error), he shall have upon him the sins of those who adhered to it, without their sins being diminished in any respect.” 18

In the book entitled At-Targheeb wat-Tarheeb, Al-Haafidh Al-Mundhiree said in his commentary on the hadeeth:

“When a person dies, his actions come to an end except for three of them: an ongoing work of charity, beneficial knowledge, and a righteous child who supplicates to Allaah for him (the deceased).” 19

“This hadeeth and other similar ahadeeth prove that the one who writes down beneficial knowledge obtains the reward for having done so, as well as a reward for everyone who reads it, or copies it down (or quotes from it), or acts in accordance with it after his death for as long as his writing remains and people continue to act in accordance with it. Likewise, the one who writes something that is sinful and not beneficial shall have upon him the sins of those who read it, or copied it down (or quoted from it), or acted in accordance with it after his death for as long as his writing remains and people continue to act in accordance with it. This is (also) proven by the previously mentioned hadeeth about those who establish a good sunnah and those who establish a bad sunnah, and Allaah knows best.” 20

And in another hadeeth it is narrated by Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“I will declare war against him who shows hostility towards a pious worshipper of Mine…”21

Suspicion and Spying

Allaah the Most High says:

“O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not…” [Soorah Al-Hujuraat: 12]

This noble verse contains the command to avoid most suspicion, and informs us that some suspicions are sins. This verse also prohibits spying which is: searching for the faults of others, which only takes place after first suspecting someone of something bad. The Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“Beware of suspicion, for suspicion is the worst of false tales. And do not look for the faults of others, and do not spy, and do not be jealous of one another, and do not cut off relations with one another, and do not hate one another, and be, all of you, as fellow brothers and worshippers of Allaah.”1

The Leader of the Believers, ‘Umar Ibn Al-Khattaab (radi-Allaahu ‘anhu) said:

“Do not assume anything but good about something that your brother in faith said, and try to find a good interpretation for what he said.” 2

And Bakr Ibn ‘Abdullaah Al-Muzanee said:

“Beware of saying something that, even if you were right about it, you would not be rewarded for having said it. And if you were wrong about it you would be punished for having said it. This is (saying an) evil suspicion about your brother in faith.” 3

Abu Nu’aym quoted Abu Qulaabah ‘Abdullaah Ibn Zaid Al-Jurmee as saying:

“If you hear something that you do not like about your brother, then try as hard as you can to find an excuse for him. If you cannot find an excuse for him then say to yourself: perhaps my brother has an excuse that I cannot think of.” 4

Sufyaan Ibn Husayn said:

“I mentioned something bad about a man in the presence of Iyaas Ibn Mu’aawiyah who looked at me and said: ‘Have you fought against the Romans?’ I said: ‘No.’ He said: ‘What about Sind and India and Turkey?’ I said: ‘No.’ He said: ‘Rome, Sind, India, and Turkey are all safe from you but your Muslim brother is not safe from you?!’ Sufyaan Ibn Husayn said: ‘I never did that again.’” 5

I said:

“What a great response from Iyaas Ibn Mu’aawiyah who was well known for his intelligence. That response is an example of his intelligence.”

Al-Imaam Abu Haatim Ibn Hibbaan Al-Bustee said in his book entitled Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa:

“It is obligatory upon the intelligent person not to search for the faults of others, and to busy himself with trying to correct his own faults. Verily, he who busies himself with his own faults rather than the faults of others will have peace of body and mind. Every time he realizes one of his own faults, the similar faults of his brother have less importance to him. However, he who busies himself with the faults of others instead of his own, tires himself out, and his heart becomes blind (to his own faults), and he begins to make excuses for not correcting his own faults.” 6

Al-Imaam Ibn Hibbaan also said:

“Spying is one of the branches of hypocrisy, and thinking the best (of others) is one of the branches of faith. The intelligent person thinks the best of his brothers, and is personally concerned about the grievances and sorrows of his brother. However the ignorant person assumes the worst about his brothers and is unconcerned about the grievances and sorrows of his brother.” 7

Kindness and Gentleness

Allaah has described His Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam) as having a very high standard of character, saying:

“And verily you (O Muhammad) are on an exalted (standard of) character.” [Soorah Al-Qalam: 4]

Allaah has also described Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam) as being kind and gentle, saying:

“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you…” [Soorah Al-Imran: 159]

And Allaah has also described Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam) as being merciful and compassionate with the believers, saying:

“Verily there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you; for the believers he is full of pity, kind and merciful.” [Soorah At-Tauba: 128]

Likewise the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) commanded us to be kind and encouraged us to do so, saying:

“Facilitate things for the people (treat the people in the most agreeable way), and do not make things difficult for them, and give them glad tidings, and let them not have aversion (i.e. to make the people hate good deeds)…” 1

And in another version of the same hadeeth the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Give good tidings (to the people); do not create (in their minds) aversion (towards religion); show them leniency and do not be hard upon them.” 2

And in another hadeeth it is narrated by Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said to his Companions in the story of the desert Arab who urinated in the Masjid:

“Leave him and pour a bucket of water or a tumbler of water over the place where he urinated. Verily you have been sent to make things easy and not to make them difficult.” 3

And in another hadeeth narrated by Imaam Al-Bukhaaree upon the authority of ‘Aa’ishah (radi-Allaahu ‘anhaa) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“…O ‘Aishah! Allaah is kind and He loves that one should be kind and lenient in all matters.” 4

And in another hadeeth narrated by Imaam Muslim upon the authority of ‘Aa’ishah (radi-Allaahu ‘anhaa) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Aa’ishah, verily Allaah is kind and He loves kindness and confers upon kindness that which he does not confer upon severity and does not confer upon anything else besides it (kindness).” 5

And in another hadeeth narrated by Imaam Muslim upon the authority of ‘Aa’ishah (radi-Allaahu ‘anhaa) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.” 6

And in another hadeeth it is narrated by Imaam Muslim upon the authority of Jareer (radi-Allaahu ‘anhu) who said that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“He who is deprived of kindness (tender feelings) is in fact deprived of good.” 7

And Allaah commanded the two noble Prophets, Moosaa (Moses) and Haaroon (Aaron) (alayhis-salaam), to speak to Fir’awn with kindness and gentleness:

“Go, both of you, to Fir’awn, verily he has transgressed (all bounds in disbelief and disobedience). And speak to him (Fir’awn) mildly, perhaps he may accept admonition or fear (Allaah).” [Soorah Ta-Ha: 44]

And Allaah has described the Noble Companions as being compassionate and merciful to one another, saying:

“Muhammad is the Messenger of Allaah. And those who are with him are severe against the disbelievers and merciful amongst themselves.” [Soorah Al-Fath: 29]

The Position of Ahl-us-Sunnah Regarding the Scholar Who Makes a Mistake: He is Excused, and is not Called a Person of Bid’ah, Nor is He Ostracized

After the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam), no one is free from mistakes. Therefore, no scholar is free from mistakes. And if a scholar should make a mistake then he should not be scrutinized for it, nor should the mistake be taken as a pretext to disgrace the Shaykh or warn against him. Rather, the rare times that the Shaykh was wrong about something are pardoned due to the many, many times that the Shaykh was right. And if the scholar was from the scholars of the past, then we should benefit from his knowledge while being careful not to follow him in his mistakes. And we should supplicate Allaah on his behalf and ask Allaah to have mercy upon him. However, if the scholar or the student of knowledge is still alive, then his mistake should be corrected by utilizing kindness and gentleness, and with a strong desire to see him freed from the mistake and return to what is correct.

Some of the scholars of the past made mistakes in matters related to aqeedah, but despite those mistakes, the scholars and students of knowledge are unable to dispense of their knowledge. Rather, their books are some of the most important references used by those who are busy seeking knowledge, such as the books of Imaam Al-Bayhaqee, and Imaam An-Nawawee, and Al-Haafidh Ibn Hajar Al-‘Asqalaani.

Imaam Al-Bayhaqee

As for Al-Imaam Ahmed Ibn Husayn, Abu Bakr Al-Bayhaqee, Imaam Adh-Dhahabee said:

“He is Al-Haafidh, Al-‘Allaamah, Ath-Thabt, Al-Faqeeh, Shaykh-ul-Islaam.”

Imaam Adh-Dhahabee also said:

“He was blessed in his knowledge and he wrote many beneficial books.”

Imaam Adh-Dhahabee also said:

“(After traveling in pursuit of knowledge) he remained in his village in order to compile and author books. (One of which) was a ten-volume book entitled As-Sunan Al-Kubraa. 1

No one else wrote a book similar to it…” Then he mentioned many other books authored by Imaam Al-Bayhaqee.

Next, Imaam Adh-Dhahabee quoted Al-Haafidh ‘Abd-ul-Ghaafir Ibn Ismaa’eel:

“He wrote almost one thousand volumes which were unlike that of anything previously written by anyone. He combined in his writings between knowledge of hadeeth, fiqh, defects of hadeeth, and reconciliation between two apparently contradictory hadeeth.”

Imaam Adh-Dhahabee also said:

“The writings of Imaam Al-Bayhaqee were great and contain many benefits. It is rare that anyone wrote as well as Al-Imaam Abu Bakr. Every scholar should take careful interest in his books, especially As-Sunan Al-Kubraa.” 2

Imaam An-Nawawee

As for Al-Imaam Yahya Ibn Sharaf An-Nawawee, Imaam Adh-Dhahabee said in his book entitled Tadhkirat-ul-Huffaadh:

“Al-Imaam, Al-Haafidh, Al-Awhad, Al-Qudwah, Shaykh-ul-Islaam, ‘Alam-ul-Awliyaa…was the author of many beneficial books.”

Imaam Adh-Dhahabee also said:

“Despite striving very hard to examine the desires and tendencies of the soul, and to purify himself of all faults and defects, and to be pious and God fearing, he still managed to be a strong memorizer of hadeeth, and very knowledgeable about the sciences of hadeeth, and their narrators, (enabling him to differentiate between) the authentic and unauthentic, and one of the leading scholars of the (Shaafi’ee) madhhab.” 3

Ibn Katheer said in his book entitled Al-Bidaayah wan-Nihaayah:

“(After the pursuit of knowledge) he concentrated on writing and he authored many books, some of which he completed and some of which he did not. He was able to complete his explanation of Saheeh Muslim, and write Ar-Rowdah, and Al-Minhaj, and Ar-Riyaadh, and Al-Adhkaar, and At-Tibyaan, and Tahreer-ut-Tanbeeh wa Tas’heehihi, and Tah’dheeb-ul-Asmaa wal-Lughaat, and Tabaqaat-ul-Fuqahaa, as well as others. One of the books that he did not complete was Al-Majmoo’ Sharh-ul-Muhadhdhab. He completed up to the Book of Ribaa, and had he finished the book in its entirety there would have been no other book like it. The book was innovative, well written, and very beneficial. He was critical at the appropriate times, and he clarified the fiqh opinions of the (Shaafi’ee) madhhab as well as others. Likewise, he narrated hadeeth with the appropriate attention (to their authenticity), grammar, and definition of strange words, as well as other things that are not found except in this book…I do not know of any fiqh book that is better than this one, even though many things needed to be added to it.” 4

Despite having been such a great and prolific writer he did not live for very long. He was born in the year 631H and died 676H, only living to be 45.

Al-Haafidh Ibn Hajar Al-‘Asqalaani

As for Al-Haafidh Ahmed Ibn ‘Alee Ibn Hajar Al-‘Asqalaani, he is well known for his many books, the most important of which is Fat-hul-Baaree - the explanation of Saheeh Al-Bukhaari- which is an extremely important reference book for the scholars. Other important books authored by him include: Al-Isaabah, and Tah’dheeb-ut-Tah’dheeb, and Taqreeb-ut-Tah’dheeb, and Lisaan-ul-Meezaan, and Ta’jeel-ul-Manfa’ah, and Buloogh-ul-Maraam, as well as others.

Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

From the scholars of our time is As-Shaykh, Al-‘Allaamah, Al-Muhaddith Muhammad Naasir-ud-Deen Al-Albaanee. I do not know of anyone like him in our time who had such a painstaking and meticulous (interest and service to) hadeeth. Nor do I know of anyone else who had such a vast knowledge of hadeeth. However, he was not free from some (opinions in matters of fiqh) that are considered by many to be mistakes. Such as:

1.      His keen interest in the issue of hijaab, and his opinion that it is not waajib for the woman to cover her face rather it is only mustahabb for her to do so. Even if what he said were true, then it would be a truth better concealed because some women would use it as a pretext to uncover themselves.

2.      Likewise, the Shaykh’s opinion that is mentioned in Sifatu Salaat An-Nabiyy (sal-Allaahu ‘alayhe wa sallam): “Placing the hands upon the chest after ruku’ is a bid’ah and a going astray.” However this is a mas-alah ikhtilaafiyyah (i.e. there is difference of opinion amongst the scholars about this issue and taking the other opinion doesn’t constitute a bid’ah and a going astray).

3.      Also, what the Shaykh mentioned in Silsilat-ul-Ahadeeth Ad-Da’eefah that not cutting off from your beard what exceeds the length of your fist is a bid’ah idaafiyyah (i.e. something that has a basis in the Sunnah but is distorted in such a way that it became a bid’ah).

4.      Also, the Shaykh said that it is haraam for women to wear gold if the item of jewellery forms a complete circle (i.e. such as a ring or a bangle).

Despite the fact that I disagree with the Shaykh’s opinions in these issues, I cannot do without his books and the benefits that they contain, nor can anyone else (i.e. from the students of knowledge or the scholars). 5

Imaam Maalik made a wonderful statement when he said:

“Everyone’s opinion’s may be accepted or rejected, except the (the statements of) the one buried over there.” - and then he pointed to the grave of the Prophet (sal-Allaahu ‘alayhe wa sallam).

I will now mention the statements of some of the scholars that both confirm and clarify the fact that the mistakes of a scholar are pardoned due to the many, many times that the Shaykh was right.

Sa’eed Ibn-ul-Musayyib (died 93H)

Sa’eed Ibn-ul-Musayyib:

“There is no scholar, or nobleman, or respected person except that they have some fault. However, anyone whose virtues outnumber his faults, then his faults are swept away by his virtues. Likewise, anyone whose faults outnumber his virtues, then his virtues are swept away by his faults. Someone else said: ‘No scholar is free from mistakes. If he makes a few mistakes and is right most of the time, then he is a scholar. But he who is seldom correct and makes mistakes most of the time, then he is ignorant.’” 6

‘Abdullaah Ibn-ul-Mubaarak (died 181H)

‘Abdullaah Ibn-ul-Mubaarak said:

“If the good deeds of a man are greater than his bad deeds, then his bad deeds are not remembered. But if his bad deeds are greater than his good deeds, then his good deeds are not remembered.” 7

Al-Imaam Ahmad (died 241H)

Al-Imaam Ahmad said:

“There is no one like Is’haaq (Ibn Raahawayhi) from Khurasaan, even if he differed with us on some things. People will always differ with one another.” 8

Abu Haatim Ibn Hibbaan (died 354H)

Abu Haatim Ibn Hibbaan said:

“Abdul-Maalik (Ibn Abee Sulayman) was one of the best people in Koofah (Iraq) and he was one of their strong memorizers (haafidh). However, those who memorize hadeeth and narrate them from memory usually make some mistakes. And it is not right (fair or just) to stop taking the hadeeth of a trustworthy Shaykh whose good character has been affirmed simply because he made some mistakes in his narrations. If we were to do that then we would have left the hadeeth of Az-Zuhree, and Ibn Juraij, and Ath-Thawree, and Shu’bah because they were all strong memorizers (huffaadh) and they all narrated hadeeth from memory. However, they were not perfect to the point that they never made mistakes. Rather, it is better and safer in a situation like this to accept the narration of someone trustworthy and to leave (only) that which has been confirmed as a mistake. As long as he doesn’t make so many mistakes that they outnumber the times when he was correct. If that were the case then his hadeeth should be left.” 9

Shaykh-ul-Islaam Ibn Taymiyyah (died 728H)

Shaykh-ul-Islaam Ibn Taymiyyah said:

“One should also know that the groups that associate themselves with and follow the opinions of certain leaders and (what they say about) principles of the Deen, are of various levels (or types). Some of them have contradicted the Sunnah as regards (very important and) major principles of the Deen. Whereas others have only contradicted the Sunnah as regards (less important and) more subtle principles of the Deen.”

“And whoever (from these groups) has refuted another group that was further away from the Sunnah, then he is praised for refuting falsehood, and for what he said that was from the truth. However he may have gone overboard in his refutation by arguing against something that was true and saying something that was false. Perhaps refuting a major bid’ah with another bid’ah that is lesser, and refuting falsehood with another untruth that is lesser in magnitude. This is the state of the majority of Ahl-ul-Kalaam who are associated with the Sunnah and the Jamaa’ah. However, if they did not make their bid’ah an opinion that they used in order to break up the unity of the Muslims - allying themselves (with those who agree with them) and opposing as enemies (those who do not) - then (their erroneous refutation) was a type of mistake that Allaah, Glorified is He the Most High, will forgive the Believers for.”

“Many of the early Muslims and their scholars fell into something similar to this (when) some of them had opinions that were derived from ijtihaad, which contradicted something that is firmly established in the Qur’aan and Sunnah. However, (the early Muslims and their scholars) differed from those who ally themselves with anyone who agrees with them in matters of opinion and ijtihaad, while opposing as enemies anyone who does not, and thereby breaking up the unity of the Muslims. And (they also differed from those who) render as disbelievers and sinners those who do not agree with them, while not doing the same to those who agree with them. (And they differed from those who) make it permissible to fight against those who did not agree with them, while not doing the same to those who agree with them. Those (who do that) are from the people of division and conflict.” 10

Shaykh-ul-Islaam Ibn Taymiyyah also said:

“Many of the scholars of the early Muslims, and those who came after them, who were Mujtahideen (i.e. capable of deducing legal rulings from the texts of the Qur’aan and the Sunnah after thorough research) said and did things that were a bid’ah! However they did not know that it was a bid’ah (for a number of reasons such as):

1. Unauthentic ahadeeth that they thought were authentic.
2. Or because they understood something from a verse from the Qur’aan that was not the intended meaning of the verse.
3. Or because of an opinion that they held about a certain issue, and the texts (from the Sunnah) about this issue had not reached him.

However, if someone fears his Lord as much as he can, then this verse applies to him:

“Our Lord! Punish us not if we forget or fall into error.” [Soorah Al-Baqarah: 286]

And in (an authentic hadeeth narrated by Imaam Muslim in his) Saheeh:

“Allaah said: ‘I have done so.’ 11″ 12

Al-Imaam Adh-Dhahabee (died 748H)

Al-Imaam Adh-Dhahabee said:

“If the major scholar is right most of the time, and his meticulous concern for the truth, and the vastness of his knowledge, and his intelligence are all well known; as is his righteousness and piety, and his adherence (to the Sunnah), then his mistakes are forgiven. And we do not say that he is astray and throw him away, forgetting all of the good that he has done! That’s right! However, (at the same time) we do not follow him in his bid’ah or his mistake, and we hope that he will repent.” 13

Al-Imaam Adh-Dhahabee also said:

“If we rendered the scholars as people of bid’ah and ostracized them every time they made a mistake while deducing a legal ruling about some issue after thorough research (i.e. every time they made ijtihaad), then the likes of Ibn Nasr and Ibn Mandah would not have been safe from us, nor would any scholar - even those greater than them. It is Allaah Who guides His creation to the truth, and He is the Most Merciful of those who show mercy. And we seek refuge with Allaah from (following our) desires and from being harsh hearted and rude.” 14

Al-Imaam Adh-Dhahabee also said:

“If every (scholar) who made a mistake while deducing a legal ruling after thorough research (ijtihaad) were to be destroyed by us (making all of his efforts in vain) and rendered from the people of bid’ah - despite the soundness of his faith, and his intention to follow the truth, then only a few of the scholars would have been safe from us. May Allaah have Mercy upon them all, with His Benevolence and Generosity.” 15

Al-Imaam Adh-Dhahabee also said:

“We love the Sunnah and the people of the Sunnah. And we love the scholar because of his adherence (to the Sunnah) and because of his virtues and praiseworthy characteristics. However, we do not love any bid’ah that he came with as a result of an erroneous interpretation (of a text from the Qur’aan or the Sunnah). And the most important thing to take into account is the great number of (his) good deeds.” 16

Al-Imaam Ibn-ul-Qayyim (died 751H)

Al-Imaam Ibn-ul-Qayyim said:

“(It is important to) know the virtues of the scholars of Islaam and their various levels and abilities and the rights due to them. (It is also important to know) that their knowledge and their virtues and their sincerity to Allaah and His Messenger does not obligate us to accept everything that they say, or to accept mistakes in their fataawa about issues that the texts (from the Qur’aan and Sunnah) about the issue had not reached them, so they said what they thought was correct based on what they knew, however the truth was something different. (If that happened) it is not obligatory to throw away everything that they have ever said, nor is it obligatory to defame them or diminish them. There are two unjust extremes (i.e. accepting everything that the Shaykh says or rejecting everything that he has ever said because of a mistake) and the correct path is between them. We do not shun (him because of his mistake) nor do we regard him as infallible…Whoever has some knowledge of religion and worldly affairs knows with certainty that an honorable and respected man (i.e. a scholar who is a mujtahid or capable of deducing legal rulings from the texts of the Qur’aan and the Sunnah after thorough research) who has done good things for Islaam is likely to have made some mistakes. However, these mistakes are not only excused for him but he is actually rewarded for his (ijtihaad) thorough research! Therefore it is not permissible to scrutinize him for this, nor is it permissible to destroy the respect and high position that he had in the hearts of the people.” 17

Ibn Rajab Al-Hanbali (died 795H)

Ibn Rajab Al-Hanbali said:

“Allaah has refused to make any book perfect except His Book (i.e. the Qur’aan)! And the just and righteous man is the one who pardons the few mistakes that someone may make due to the many, many times that the he was right.” 18

The Solution to the Current Fitnah of (Tajreeh) Defaming People and (Hajr) Ostracizing Them That is Coming From Some of the People of Ahl-us-Sunnah of Our Time

Some of the people of Ahl-us-Sunnah of our time have busied themselves with defaming each other (Tajreeh or as is more commonly referred to in the west, Jarh wa Ta’deel) and warning against one another (Tahdheer). As a result, division, conflict and cutting off of relations has occurred between them, despite the fact that they should be - no it is a must for them to be - loving, merciful and compassionate with one another; unified against the people of bid’ah who oppose Ahl-us-Sunnah wal-Jamaa’ah. There are two reasons for this problem:

1.      There are some from amongst the people of Ahl-us-Sunnah who are preoccupied with searching for and following the mistakes of others, either in their audio tapes or in their books and writings. Then they warn against anyone who they found to have certain mistakes. Some of the mistakes that they defame a person for and warn against him for include:

o        Giving speeches or lessons for a da’wah organization, or participating in conferences (organized by that da’wah organization). Despite the fact that both Shaykh Abd-ul-‘Azeez Ibn Baaz and Shaykh Muhammad Ibn ‘Uthaimeen (rahimahumullaah) gave lectures by telephone to these organizations. Likewise, the organization may be criticized for doing something that they obtained permission to do in a fatwa given by both of those well respected scholars. However, it is more appropriate to blame a person for his own opinion than to blame him for someone else’s. Especially if it was an opinion given in a fatwa by one of the major scholars. Furthermore, some of the Companions of the Prophet (sal-Allaahu ‘alayhe wa sallam) said after what happened the day of the Treaty of Al-Hudaybiyyah:

“O people! Blame your personal opinions in your religion!”

o        Also from those who have been defamed are those who are of great benefit (to the Muslims) through their lectures, or their books, or their sermons. However, he has been warned against because his opinion about someone or some da’wah organization is unknown. Even some of the religious people in a few Arab countries have been defamed and warned against, whose tremendous efforts in teaching the Sunnah, and spreading it, and calling to it, benefit everyone. And there can be no doubt that warning against people like them simply cuts off the path between the students of knowledge and those (scholars) who they might benefit from their knowledge and their good character.

2.      There are some from amongst the people of Ahl-us-Sunnah who, if they see a mistake from anybody from Ahl-us-Sunnah, they write a refutation against him. Then the one who was refuted writes a refutation of the refutation. Then both of them busy themselves reading everything that the other has written recently or in the past, and listening to all of the audio tapes of the other hoping to find a mistake and catch him in it. Some of these mistakes may have simply been a slip of the tongue, the likes of which he or someone else could (easily) have made. Then each one of them strives to get as many supporters as he can to also stand against the other. Then each group of supporters raises their voices with the statements of anyone who supports them and criticizes the other party. They also try to force everyone they meet to ‘take a position against’ those who do not support him. And if he does not (take a position against the other) then he is said to be a person of bid’ah based solely on the fact that they have pronounced the other (person or) group as people of bid’ah. Then they ostracize (the one who did not take ‘the proper position’). The actions of two groups such as these are some of the most serious causes of the fitnah and one of the most serious reasons why it has spread so far and wide. The matter becomes even worse when each of the two parties spread their criticisms of the other party on the Internet! At that point, the youth of Ahl-us-Sunnah from various countries and even various continents, busy themselves keeping up to date with what has been published on the website from qeela wa qaala (talking about what this one said and what that one said) which is an activity that does not bring about any good, and only brings about harm and disunity. In fact, these activities cause them to resemble those who watch the news bulletins in order to find out what is the best news to publish. They also resemble sports enthusiasts who cheer for one team or another, and get into arguments and quarrels as a result!

The way to end this fitnah is as follows:

Firstly: Regarding (the problems) related to (Tajreeh) defaming one another and (Tahdheer) warning against one another, the following points should be observed:

1.      Anyone who has busied himself with defaming the scholars and the students of knowledge and warning against them should fear Allaah. And instead, he should busy himself with looking for his own faults so that he might get rid of them instead of busying himself with the faults of others. And he should endeavor to keep his good deeds from being given to those he has distressed by defaming them and maligning their character. After all, he will be in more need of his good deeds than anyone else on the Day when neither wealth nor sons will avail, except him who brings to Allaah a clean heart. 1

2.      Instead of busying himself with defaming others and warning against them, he should busy himself striving hard to obtaining beneficial knowledge that will benefit him as well as others. One of the best things that a person can do -if he is able - is to busy himself with knowledge; learning it, and teaching it, and calling to it, and writing about it, so that he might be from the people who build things up. And he should not busy himself with defaming the scholars and the students of knowledge from Ahl-us-Sunnah, cutting off the pathway to benefiting from them, and thereby becoming one of the people who tear things down! The person who busies himself with defaming others in this way does not leave behind any beneficial knowledge when he dies. And when he dies, the people do not lose a knowledgeable person that was of benefit to them, rather as a result of his death they simply become safe from his evil!

3.      The students from Ahl-us-Sunnah in every place should turn themselves away (from this fitnah) and busy themselves with knowledge; reading beneficial books, and listening to the audio tapes of the scholars of Ahl-us-Sunnah, like Shaykh Ibn Baaz and Shaykh Ibn ‘Uthaymeen, instead of busying themselves calling such and such person or such and such person in order to ask: “What is your opinion about such and such person or such and such person.” or “What is your opinion about the statement of such and such person or such and such person.”

4.      When the students of knowledge want to ask about the condition of other (students of knowledge or scholars), then they should refer their question to the headquarters of The Permanent Committee for Islaamic Research and Fataawa in Riyadh in order to ask about them. After all, are these the people who are returned to for fataawa and knowledge or not? And whoever has any information about the condition of specific people, then it is possible for him to write a letter to the headquarters of The Permanent Committee for Islaamic Research and Fataawa, explaining to them what he knows about them so that they might look into it. That way, if there is any (Tajreeh) or (Tahdheer) warning against someone, then it comes from those who are returned to and depended upon for fataawa, and from those who knowledge is taken from. And there can be no doubt that the proper place to turn to for fataawa in these matters is the same place that should be returned to in order to find out from whom fataawa should be sought. And from whom should we seek knowledge? Furthermore, no one should try to establish himself as the one who is returned to for these important matters! Because, from the good Islaam of a person is his leaving off that which does not concern him!

Secondly: Regarding (the problems) related to the writing of refutations against those who have made a mistake, the following points should be observed:

1.      A refutation should only be made for clear mistakes and then the refutation should be made utilizing kindness and gentleness, and with a strong desire for the person to be free of the mistake. The refutations made by Shaykh Ibn Baaz (rahimahullaah) should be referred to in order to learn the proper way of making a refutation.

2.      However, if the mistake is not a clear one, or it is a mistake that the one making the refutation may have fallen into himself, then it is best to refer the matter to the headquarters of The Permanent Committee for Islaamic Research and Fataawa for decision. However, if the mistake was a clear one, then it is upon the one who has been refuted to leave the mistake because returning to the haqq (truth) is better than continuing upon falsehood.

3.      If someone has already made a refutation on somebody else, then he has already done what was obligatory for him to do, and he should not busy himself following up on the one he has refuted. Instead, he should busy himself with (seeking) knowledge that will be of great benefit to himself as well as others. That was the way of Shaykh Ibn Baaz (rahimahullaah).

4.      It is not permissible to test any student of knowledge, or any one else for that matter, by questioning him about his (mawqif) position on such and such person who has been refuted, or about his (mawqif) position on the person who made the refutation. And if he agrees (with your opinion) then he is safe, but if he disagrees then he is called a person of bid’ah and then ostracized. Likewise, it is not for anyone to attribute this kind of chaos and confusion (in the method of) of defaming people and ostracizing them to the people of Ahl-us-Sunnah. Nor should anyone who does not follow this path of chaos be described as being one who is not firm on the Salafy Manhaj. The type of (hajr) or ostracization that is beneficial in the opinion of Ahl-us-Sunnah is the kind that really benefits the one who is ostracized. Such as a father (punishing) his son by not speaking to him, or a teacher (punishing) his student. Likewise, the (hajr) should come from someone who has a position of status and authority because this type of hajr is beneficial for the one who is being ostracized. However, if the hajr is practiced by some students of knowledge against others - especially if it was being done over something that is not permissible to ostracize someone over - then this doesn’t benefit the one being ostracized at all. Instead, it simply brings about quarrels and the cutting off of relations.

Shaykh-ul-Islaam Ibn Taymiyyah said, while mentioning Yazeed Ibn Mu’aawiyah:

“The correct position (regarding Yazeed Ibn Mu’aawiyah) is the position of the scholars. He is not singled out for any special kind of love, nor should he be cursed. Likewise, if he was a faasiq (sinner) or dhaalim (an oppressor), then Allaah forgives sinners and oppressors, especially if they have done many great deeds of goodness. Imaam Al-Bukhaaree narrated a hadeeth in his Saheeh on the authority of Ibn ‘Umar (radi-Allaahu ‘anhumaa) who said that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“The first army to invade Constantinople will be forgiven their sins.”

And the first army to invade Constantinople was led by Yazeed Ibn Mu’aawiyah! And Abu Ayyoob Al-Ansaari (radi-Allaahu ‘anhu) was present also…Therefore it is obligatory to speak as little as possible about that and to avoid mentioning Yazeed Ibn Mu’aawiyah, and to avoid testing the Muslims about (their opinion) of him because this is a bid’ah that contradicts (the way of) Ahl-us-Sunnah wal Jamaa’ah!” 2

Shaykh-ul-Islaam Ibn Taymiyyah also said:

“Also (to be avoided) is splitting up the Ummah and testing people with criteria that Allaah and His Messenger (sal-Allaahu ‘alayhe wa sallam) have not commanded us to test people with.” 3

Shaykh-ul-Islaam Ibn Taymiyyah also said:

“It is not for anyone to raise some person up, and call the Ummah to follow his path, treating all of those who follow him as allies, and all of those who do not as enemies, if that person is other than the Prophet (sal-Allaahu ‘alayhe wa sallam). Likewise, it is not for anyone to raise up for (the Ummah) some opinion or quote from the words of some person, and treat all those who agree with it as allies, and all of those who do not agree with it as enemies, if those words are not from the speech of Allaah, or from the speech of His Messenger, or from those matters that the entire Ummah has agreed upon. Rather, this is from the behavior of the people of bid’ah who put up some person or some opinion and divide the Ummah with it. They ally themselves to those who agree, while treating as enemies all who do not.” 4

Shaykh-ul-Islaam Ibn Taymiyyah also said:

“If a professor or a teacher orders that someone be ostracized, or discredited, or expelled etc. then this matter must be investigated. If in fact (the student) committed a sin in the eyes of the law, then he should be punished according to the seriousness of the sin he committed and no more. If however he did not commit a sin in the eyes of the law, then it is not permissible to punish him at all, simply because of the personal objectives of the teacher or anyone else for that matter. Likewise, teachers should not do anything that will divide the people up into groups and put enmity and hatred between them. Rather they should be as brothers cooperating with each other in righteousness and taqwaa. Allaah the Most High says:\r\n \r\n

“Help you one another in righteousness and piety, but do not help each other in sin and transgression.” [Soorah Al-Maa’idah: 2]” 5

Al-Haafidh Ibn Rajab said in his explanation of the hadeeth: “From the good Islaam of a person is his leaving off that which does not concern him.”:

“This hadeeth is a very important principle of good behavior. Al-Imaam Abu ‘Amr Ibn Salaah reported that Abu Muhammad Ibn Abee Zaid - the foremost scholar of Maaliki fiqh of his time - said: ‘The sum of good manners and their importance can be derived from four hadeeth:

“Whoever believes in Allaah and the Last Day should speak what is good or keep quiet.” 6

“From the good Islaam of a person is his leaving off that which does not concern him.” 7

And the advice of the Prophet (sal-Allaahu ‘alayhe wa sallam) for someone - which he summarized in just a few words, saying:

“Don’t get angry.” 8

“The believer loves for his brother what he loves for himself.” 9 ” 10

I say:

“The students of knowledge are in great need of disciplining themselves with these manners which will bring goodness and benefit to them, as well as others. (They also need to) stay far away from harshness and rudeness, the only result of which is quarreling, disunity, turning away of the hearts, and breaking up into groups.”

5.      It is upon every sincere student of knowledge to stop following on the Internet what this group is saying about that one, and what that group is saying about this one. Instead they should use the Internet to look at websites such as the website of Shaykh Abd-ul-‘Azeez Ibn Baaz (rahimahullaah) in order to read his essays and fataawa that have now reached up to twenty one volumes. (They should also use the Internet to read) the fataawa written by The Permanent Committee for Islaamic Research and Fataawa which have now reached up to twenty volumes. Likewise, (they should also use the Internet to look at) the website of Shaykh Muhammad Ibn ‘Uthaimeen (rahimahullaah), and read his many books and fataawa.

And in conclusion, I advise the students of knowledge to: thank Allaah the Mighty and the Majestic for the success that he gave them when He made them from amongst His students. And to make sure that they have Ikhlaas (sincerity) in seeking knowledge and that they work as hard as they can to obtain it. (I also advise the students of knowledge) not to waste their time and to spend it seeking knowledge, because knowledge cannot be obtained by simply wishing and lingering about while being lazy and indifferent.

Yahya Ibn Abee Katheer said, in a saying narrated by Imaam Muslim in his Saheeh, while narrating ahadeeth about the times for prayer:

“Knowledge cannot be obtained while relaxing.”

There are many texts in the Book of Allaah (i.e. the Qur’aan) and in the Sunnah of His Prophet (sal-Allaahu ‘alayhe wa sallam) that prove the elevated status of knowledge and the superiority of the scholars. Allaah the Most High says:

“Allaah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness).” [Soorah Aal-Imraan: 18]

He also says:

Say: “Are those who know equal to those who know not?” [Soorah Az-Zumar: 9]

He also says:

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

He also says:

Say: “My Lord! Increase me in knowledge.” [Soorah Taa-Haa: 114]

Some of the hadeeth (that prove the elevated status of knowledge and the superiority of the scholars) include:

“Whoever Allaah wants good for, then he gives him understanding in religion.” 11

This hadeeth proves that one of the signs that Allaah the Most High wants good for His servant is that He gives him understanding in religion. That is because if he understands his Deen he will be able to worship Allaah upon knowledge, and call others (to Islaam) with knowledge. He (sal-Allaahu ‘alayhe wa sallam) also said:

“The best among you (Muslims) are those who learn the Qur’aan and teach it.” 12

He (sal-Allaahu ‘alayhe wa sallam) also said:

“Verily Allaah raises up some people with this Book (i.e. the Qur’aan) and He puts down others with it.” 13

He (sal-Allaahu ‘alayhe wa sallam) also said:

“Allaah will bless the person (i.e. by brightening him [his face]) who hears something I have said (i.e. a hadeeth) and then he memorizes it and narrates it just as he heard it.” 14

And this is a hadeeth that was widely narrated by more than twenty Companions. I mentioned all of the narrations of this hadeeth in my book entitled: A Study of the Hadeeth: “Allaah will bless the person who hears something I have said (i.e. a hadeeth) and then he memorizes it and narrates it just as he heard it.”

He (sal-Allaahu ‘alayhe wa sallam) also said:

“Whoever travels on a path in search of knowledge, then Allaah the Mighty and the Majestic will put him on a path from the pathways to Paradise. Verily the angels lower their wings out of pleasure for the one who seeks knowledge. And the inhabitants of the heavens and the earth ask for forgiveness on behalf the scholar, even the fish in the depths of the ocean. Verily the superiority of the scholar over the devout worshipper is like the superiority of the moon over the rest of the stars on a night when it is full. Verily the scholars are the heirs of the Prophets, and the Prophets do not bequeath dinaar or dirham, rather they leave behind (only) knowledge. And he who takes it, takes an abundant portion.” 15

This hadeeth is hasan ligairihi (it has a good chain of narrators). It was narrated by Abu Daawood and others. Refer to Saheeh At-Targheeb wat-Tarheeb (hadeeth # 70) and At-Ta’leeq Alaa Musnad Al-Imaam Ahmad in order to find out which scholars narrated this hadeeth in their collections. And Al-Haafidh Ibn Rajab explained this hadeeth in a small book containing only the explanation of this hadeeth. And Imaam Muslim in his Saheeh (Eng. Trans. Vol. 4, pg. 1417), narrated the first sentence of this hadeeth (i.e. Whoever travels on a path in search of knowledge, then Allaah the Mighty and the Majestic will put him on a path from the pathways to Paradise.)

He (sal-Allaahu ‘alayhe wa sallam) also said:

“When a person dies, his actions come to an end except for three of them: an ongoing work of charity, beneficial knowledge, and a righteous child who supplicates to Allaah for him (the deceased).” 16

He (sal-Allaahu ‘alayhe wa sallam) also said:

“Whoever called (people) to right guidance, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to misguidance (error), he shall have upon him the sins of those who adhered to it, without their sins being diminished in any respect.” 17

I also advise everyone to safeguard and structure their time doing what will be of a good benefit to themselves, because the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“There are two blessings that many people lose: Good health and free time (i.e. for doing good).” 18

This is the first hadeeth that Imaam Al-Bukhaaree narrated in the book of Things That Soften the Heart. And (Al-Imaam Haafidh Ibn Hajar Al-‘Asqalaani) narrated in Fat-hul-Baaree a statement made by ‘Alee Ibn Abee Taalib (radi-Allaahu ‘anhu) who said:

“The world has departed behind us, and the hereafter has started towards us. Each one of them has offspring. So be from the sons of the hereafter, and do not be from the sons of this worldly life. Verily today (we do) deeds without any taking of account, while tomorrow is the taking of account and (we are unable) to do any deeds.” 19

I also advise everyone to busy themselves with what concerns them instead of busying themselves with that which does not concern them, because the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“From the good Islaam of a person is his leaving off that which does not concern him.” 20

This hadeeth is narrated by Imaam At-Tirmidhee with a good chain of narrators. And it is the twelfth hadeeth from An-Nawawi’s 40 Hadeeth.

I also advise everyone to be moderate and to position themselves between the two extremes of excessive (tolerance) and cruelty, and between exaggeration and neglect. The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Beware of excessiveness in religion (i.e. extremism or exceeding the bounds). Those who came before you were destroyed by excessiveness in religion.” 21

This is an authentic hadeeth from those hadeeth that describe what happened during the Farewell Hajj of the Prophet (sal-Allaahu ‘alayhe wa sallam). It was narrated by Imaam An-Nasaaee as well as others. Refer to hadeeth #1283 in Silsilat-ul-Ahadeeth As-Saheehah by Shaykh Al-Albaani in order to find out which scholars narrated this hadeeth in their collections.

I also advise everyone to beware of oppressing others because the Prophet (sal-Allaahu ‘alayhe wa sallam) said in a hadeeth qudsi (that Allaah the Mighty and the Majestic said):

“My worshippers! Verily I have made oppression prohibited for Myself, and I have made it prohibited for you, so do not oppress one another.” 22

I ask Allaah, the Mighty and the Majestic, to give everyone success in obtaining beneficial knowledge, working in accordance with it, and calling to it with knowledge. And I ask Allaah to gather everyone together upon the truth and right guidance, and to protect them from all fitnah - that which is apparent from it as well as that which is hidden. Verily He has the Power (to answer this du’a) and the Authority to do so. May peace and blessings be upon His servant and Messenger, our Prophet Muhammad, and upon his family, and upon his Companions, and upon all of those who follow them until the Day of Resurrection. Ameen.

Footnotes

Introduction

[1] Saheeh al-Bukhaaree (Eng. Trans. Vol. 8, Pg. 92). Saheeh Muslim (Eng. Trans. Vol. 3, Pg. 944).

[2] Narrated by Abu Dawood (Eng. Trans. Vol. 3, page 1294). Also narrated by Ibn Abee ‘Aasim and At-Tirmidhee who said that the hadeeth is hasan Saheeh. The hadeeth was also authenticated by Shaykh al-Albaanee in Saheeh Sunan Abu Dawood (Vol. 3, page 871, #3851).

[3] See previous footnote.

[4] See previous footnote.

[5] See previous footnote.

[6] Al-I’tsaam (1\79).

[7] Madaarij As-Saalikeen (3\179).

[8] Kitab-ul-Intiqaa (Page 35).

Guarding the Tongue and Speaking Only Good

[1] Saheeh Muslim, (Eng. Trans. Vol. 4, #6265).

[2] Saheeh Muslim, (Eng. Trans. Vol. 3, pg. 929, #4255). And both Al-Bukhaaree and Muslim narrated another hadeeth which only mentions the three disliked things, Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 319, #480). Saheeh Muslim (Eng. Trans. Vol. 3, pg. 929, #4259).

[3] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 397-398, # 609). Saheeh Muslim (Eng. Trans. Vol. 4, pg. 1398, #6422).

[4] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 1, pg. 18, #10).

[5] Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 29, #64). Imaam Muslim also narrated a hadeeth upon the authority of Jaabir (Ibn Abdullaah radi-Allaahu ‘anhumaa) with the same wording as the hadeeth narrated by Imaam Al-Bukhaaree upon the authority of Abdullaah Ibn ‘Umar.

[6] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 320, #481).

[7] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 321, # 482). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 32, #75).

[8] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 45).

[9] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 47).

[10] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 49).

[11] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 321-322, # 484). Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1539, #7121).

[12] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmidhee (Vol. 3, page 42, #2616).

[13] Jaami’ Al-‘Uloomi wal-Hikam (Vol. 2, pg. 146).

[14] Jaami’ Al-‘Uloomi wal-Hikam (Vol. 2, pg. 149).

[15] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1366, #6251).

[16] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1361, #6219).

[17] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 2, pg. 460-461, #795). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 43, # 124).

[18] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1406, #6470).

[19] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 2, page 93, #1376).

[20] At-Targheeb wa At-Tarheeb (Vol. 1, pg. 65).

[21] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 336-337, #509).

Suspicion and Spying

[1] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 58, #90). Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1361, #6214).

[2] This quote was mentioned by Ibn Katheer in his explanation of Soorah Al-Hujurat.

[3] Refer to the biography of Bakr Ibn ‘Abdullaah Al-Muzanee in Tahdheeb-ut-Tahdheeb.

[4] Al-Hilya (Vol. 2, page 285).

[5] Al-Bidaayah wan-Nihaayah (Vol. 13, page 121).

[6] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 131).

[7] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 133).

Kindness and Gentleness

[1] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, Pg. 92). Saheeh Muslim (Eng. Trans. Vol. 3, Pg. 944) from the hadeeth of Anas.

[2] Saheeh Muslim (Eng. Trans. Vol. 3, Pg. 944).

[3] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 1, Pg. 143).

[4] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, Pg. 33).

[5] Saheeh Muslim (Eng. Trans. Vol. 4, Pg. 1370).

[6] Saheeh Muslim (Eng. Trans. Vol. 4, Pg. 1370).

[7] Saheeh Muslim (Eng. Trans. Vol. 4, Pg. 1370).

The Position of Ahl-us-Sunnah Regarding the Scholar Who Makes a Mistake: He is Excused, and is not Called a Person of Bid’ah, Nor is He Ostracized

[1] As-Sunan Al-Kubraa has been published in ten large volumes.

[2] Sayr-ul-A’laam An-Nubalaa (Vol. 18, pg. 173).

[3] Tadhkirat-ul-Huffaadh (Vol. 4, page 259).

[4] Al-Bidaayah wan-Nihaayah (Vol. 17, page 540).

[5] Let this statement, as well as the many, many other statements made by the distinguished author serve as proof that Shaykh ‘Abd-ul-Muhsin (hafidhahullaah) is not making ta’n (speaking badly about) Shaykh Al-Albanee (rahimahullaah).

[6] Jaami’u Bayaan-il-‘Ilm wa Fadlihi (Vol. 2, page 48).

[7] Sayr-ul-A’laam An-Nubalaa (Vol. 8, pg. 352).

[8] Sayr-ul-A’laam An-Nubalaa (Vol. 11, pg. 371).

[9] Kitaab-uth-Thiqaat (Vol. 7, page 97-98).

[10] Majmoo’ Fataawa (Vol. 3, page 348-349).

[11] The hadeeth in its entirety reads:

Ibn ‘Abbas said:

“When this verse was revealed: ‘Whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it.’ [Soorah Al-Baqarah: 284] there entered into their hearts something that had never entered into them before. The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) (observed this and) said: ‘Say: We have heard and obeyed and submitted ourselves.’ He (the narrator of the hadeeth) said: ‘Allaah put faith in their hearts and then revealed the verse: ‘Allaah does not burden a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that evil which he has earned. “Our Lord! Punish us not if we forget or fall into error.” [Soorah Al-Baqarah: 286]. He (Allaah) said: ‘I have done so.’ ‘Our Lord! Lay not on us a burden like that which You did lay on on those before us (Jews and Christians).’ He (Allaah) said: ‘I have done so.’ ‘Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Supporter and Protector)’ He (Allaah) said: ‘I have done so.’” [Saheeh Muslim (Eng. Trans. Vol. 1, Pg. 74)]

[12] Majmoo’ Fataawa (Vol. 19, page 191-192).

[13] Sayr-ul-A’laam An-Nubalaa (Vol. 5, pg. 271).

[14] Sayr-ul-A’laam An-Nubalaa (Vol. 14, pg. 39-40).

[15] Sayr-ul-A’laam An-Nubalaa (Vol. 14, pg. 376).

[16] Sayr-ul-A’laam An-Nubalaa (Vol. 20, pg. 46).

[17] I’laam-ul-Muwaqqi’een (Vol. 3, pg. 295).

[18] Al-Qawaaid (Page 3).

The Solution to the Current Fitnah of (Tajreeh) Defaming People and (Hajr) Ostracizing Them That is Coming From Some of the People of Ahl-us-Sunnah of Our Time

[1] Refer to Surah Ash-Shu’ara: 88-89.

[2] Majmoo’ Fataawa (Vol. 3, page 413-414).

[3] Majmoo’ Fataawa (Vol. 3, page 415).

[4] Majmoo’ Fataawa (Vol. 20, page 164).

[5] Majmoo’ Fataawa (Vol. 28, page 15-16).

[6] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 321, # 482). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 32, # 75).

[7] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 2, page 530-531, # 2317 & 2318).

[8] Saheeh Al-Bukhaaree (Eng. Trans. Vol. , pg. ).

[9] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 1, pg. 19). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 31).

[10] Jaami’-ul-‘Uloomi wal-Hikam (Vol. 1, pg. 288).

[11] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 1, pg. 61). Saheeh Muslim, (Eng. Trans. Vol. 2, pg. 495-496).

[12] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 6, pg. 501-502).

[13] Saheeh Muslim, (Eng. Trans. Vol. 2, pg. 389).

[14] Narrated by Imaam Ahmad, At-Tirmidhee, Abu Daawood (Eng. Trans. Vol. 3, pg. 1038), and Ibn Maajah and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 3, page 61, # 2658).

[15] Narrated by Imaam Ahmad, Abu Daawood (Eng. Trans. Vol. 3, pg. 1034)., At-Tirmidhee, Ibn Maajah, and Ad-Daaramee as well as others and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 3, page 71, # 2682).

[16] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 2, page 93, # 1376).

[17] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1406, # 6470).

[18] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 282).

[19] Fat-hul-Baaree (Vol. 11, page 235).

[20] Narrated by Imaam At-Tirmidhee as well as others and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 2, page 530-531, # 2317 & 2318).

[21] Narrated by Imaam Ahmad, An-Nasaai, and Ibn Maajah and authenticated by Shaykh Al-Albaani in Saheeh Sunan An-Nasaaee (Vol. 2, page 357, # 3057).

[22] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1365, # 6246).

This refers to those who seek to belittle any of the Companions. It implies that the one who defames them does not harm them in the least but rather only benefits them, according to the previously stated hadîth of the “bankrupt person,”7 and it implies that the one who defames them only causes harm to himself. Whoever finds in his heart love for them and not hatred and keeps his tongue from men-tioning anything but good about them, he should praise Allâh for this blessing. He should ask Allâh to keep him firm upon this guidance. And whoever holds any hatred for them in his heart, and his tongue is loose in mentioning them with that which does not befit them, then he must fear Allâh and desist from these crimes. He must repent to Allâh so long as the door of repen-tance is open for him, before he regrets when regret is of no benefit. 

Our Lord! Do not cause our hearts to go astray after having guided us and grant us mercy from Yourself, indeed You are the One who grants all requests. “Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.”

————————————-

¹ Sahîh Hadîth: Reported by Muslim (2674), Abu Dawûd (4609), At-Tirmidhî (2676), Ibn Mâjah (206) and others.

² Sahîh Hadîth: Reported by Al-Bukhârî and Muslim from the hadîth of Ibn Mas’ûd. Many Companions narrated this hadîth, amongst them ‘Imrân Ibn Husayn and An-Nu’mân Ibn Bashîr. See As-Sahîhah of Imâm Al-Albânî: (699-700).

³ Sahîh Hadîth: Reported by Al-Bukhârî (6/88 and 610 of al-Fat’h), Muslim (3532), Ahmad (3/7), Al-Humaidî (743), Al-Baghawî in Sharh-us-Sunnah (14/73-74) from the path of Jâbir Ibn ‘Abdillâh from Abu Sa’îd Al-Khudrî.

⁴ Hasan Hadîth: Reported by Abu Dawûd (4650), An-Nasâ’î in Al-Kubrâ, Ibn Mâjah (134) and Ahmad (1629).

⁵ Sahîh Hadîth: Reported by Muslim (2581), At-Tirmidhî (2418), Ahmad (2/303), Al-Bayhaqî (6/93) from the path of Al-’Alâ Ibn ‘Abdir-Rahmân from his father from Abu Hurairah in marfû’ form. At-Tirmidhî said it was hasan sahîh.

⁶ That which has been narrated by a number so large that it is logically impos-sible for them to have agreed upon a lie.

⁷ See page 9.

]]> http://aboutmuslims.com/?feed=rss2&p=93 http://aboutmuslims.com/?p=92 http://aboutmuslims.com/?p=92#comments Tue, 14 Oct 2008 10:32:30 +0000 admin http://aboutmuslims.com/?p=92 by Shaykh Muhammad ibn Sâlih al-’Uthaymîn (d. 1421 AH / n/a CE)

Translated by Abû ‘Iyâd
Verily, all praise belongs to Allâh alone, we praise Him, seek His aid and His forgiveness. We repent to Him and seek refuge in Him from the evils of our souls and the evils of our actions. Whomsoever Allâh guides there is none to misguide and whomsoever He misguides there is none to guide. I bear witness that there is no diety worthy of worship except Allâh alone and I bear witness that Muhammad is His servant and messenger. Allâh sent him with the guidance and the true religion and he conveyed the message, fulfilled the trust, advised the ummah and strove for Allâh as He ought to be strived for until there came to him the certainty. He left his ummah on a pure and clear path, whose night is like its day and none deviates from it except one who is destroyed.

He explained (in this clear path) everything which the ummah is in need of in all of its affairs (to such an extent) that Abu Dharr (ra) said:

“The Messenger (saw) did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it.”

Also a man from among the mushrikûn (pagans) said to Salmân al-Farsî (ra):

“Your Messenger teaches you (so much), even toilet manners.” So Salmân replied: “Yes! He has also forbidden us to face the qiblah while passing water or excrement or that we clean ourselves with less than three stones, or that we clean ourselves with the right hand or that we clean ourselves with dung or bones.”

You will see that Allâh the Exalted has explained in this Great Qur’ân the fundamentals of the religion and its branches. He has explained Tawhîd with all its types, the etiquette of meeting in gatherings, and seeking permission to enter peoples houses.

The Exalted said:

O you who believe! When you are told to make room in the gatherings then make room (spread out). Allâh will (in turn) make ample room for you.

And He also said:

O you who believe! Do not enter houses other than your own until you have sought permission and saluted its inhabitants. That is better for you, in order that you may remember. And if you find none in the house then do not enter until permission has been given to you. If you are asked to go back then go back. That is more pure for you and Allâh has full knowledge of all that you do.

He has also explained the manners of dress.

He the Exalted said:

The elderly women who do not desire marriage, there is no blame upon them if they put aside there outer garments without making a display and show of beauty .

O Prophet. Say to your wives, your daughters and the women of the believers that they should put their outer garments over themselves (their bodies). That will be better in order that they may be known as such (free and respectable women) and not be harmed or abused.

And that they should not strike their feet so that what they hide from their beauty becomes known.

And it is not righteousness that you enter the houses from the rear but righteousness is the (quality of the) one who fears (Allâh. So enter houses through their proper doors.

And other such numerous verses by which it is made clear that this complete and comprehensive religion is not in need of any addition just like it is not permissible to make any decrease in it. This is why

Allâh the Exalted said in describing the Qur’ân

And We have revealed to you the Book (O Muhammad) , as a clarification and explanation for every single matter.

There is no such thing which mankind is in need of in their life and livelihood except that Allâh has explained it in His Book whether it is by the text (itself), or by an indication, or by something made explicit or something which is understood from the text (but is not in the text).

My dear Brothers, there are some amongst the people who explain the speech of Allâh:

There is no creature upon the earth or bird in the sky which flaps it wings except that it forms part of communities just like yourselves. We have not left anything out of the Book and then to your Lord will you be gathered.

They explain: “We have not left anything out of the Book…”, by saying that the Book referred to is the Qur’ân. What is correct however, is that the Book is the Preserved Tablet.

As for the Qur’ân, Allâh has described it in a way which is more deep and profound than what has been mentioned in the above verse about the preserved tablet by negating the ommission of anything from it.

He said:

And We have revealed to you the Book, as a clarification and explanation for every single matter

This is more profound and clear than His speech:

We have not left anything out of the Book.

Perhaps someone may say: “Where can we find the number of the five prayers in the Qur’ân? And the number of (rakahs) for every prayer in the Qur’ân. And how can it be correct if we cannot find in the Qur’ân a description of the number of rakahs in every prayer while

Allâh says:

And We have revealed to you the Book, as a clarification and explanation for every single matter

The answer is that Allâh the Exalted has made it clear to us in His Book that it is obligatory upon us to take whatever the Messenger of Allâh has said and whatever he has directed us to.

The Exalted said:

Whoever obeys the Messenger has indeed obeyed Allâh

And whatever the Messenger gives to you take it and whatever he forbids you from then refrain from it.

Whatever the Sunnah explains then the Qur’ân has (by default) indicated and directed to it because the Sunnah is one of the two types of revelation which Allâh revealed to His messenger and taught him, just as

Allâh has said:

And Allâh has revealed to you the Book and the Wisdom.

Therefore, based upon this is that whatever comes in the Sunnah has also came in the Book of Allâh Azzawajall.

My brothers, now that this matter has been settled, did the Prophet (saw) die while something from the religion which draws one closer to Allâh the Exalted remained which he did not explain?

Never! Since the Messenger (saw) explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allâh would send a bedouin from the furthest region of the desert in order to ask the Messenger of Allâh (saw) a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allâh (saw) did not ask him. This is why they used to rejoice when a bedouin would come and ask the Prophet (saw) about certain affairs.

That the Prophet (saw) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech,

the Exalted:

This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islâm as a religion

When this matter has been explained - O Muslim - know that every one who Innovates something in the religion of Allâh even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allâh Azzawajall and will be considered a denial and rejection of

Allâh the Exalted in His speech:

This day have I perfected for you your religion

Since this innovator who innovated a matter into the religion of Allâh which is not from the religion of Allâh is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allâh Azzawajall.

It is amazing that a person will innovate something related to Allâh’s Essence, His Name’s and Attributes and then say that in doing so he is exalting and magnifying his Lord, that he is freeing his Lord from any imperfections and faults and that he is obeying

His speech the Exalted:

So do not set up equals or partners to Allâh

You will be amazed by this person. He makes this innovation in the religion of Allâh which is related to Allâh’s Essence, and which the Salaf from this Ummah were not upon and nor its leaders, and then says that he is freeing Allâh from defects, magnifying Him and is giving obedience to His speech,

the Exalted:

So do not set up equals or partners to Allâh

and that whoever disagrees with that is someone who makes resemblances for Allâh and likens Him to His creation.

Just like you will be amazed by a people who innovate in the religion of Allâh something which is related to the Messenger of Allâh (saw) and which does not belong to the religion of Allâh. Then they call out and claim by this innovation that they are lovers of the Messenger of Allâh (saw), that they are exalting the Messenger of Allâh (saw). And that whoever does not agree with them in this innovation of theirs is a hater of the Messenger of Allâh (saw) and other such bad names which they give to whoever does not agree with them in their innovation.

It is amazing also that the likes of such people say ‘We are the ones who exalt and magnify Allâh and His Messenger’. In reality when they innovate into the religion of Allâh and His Sharî’ah which the His Messenger (saw) came with something which does not belong to it they are without a doubt putting themselves ahead of Allâh and His Messenger.

Allâh Azzawajall has said:

O you who believe! Do not put yourselves ahead of Allâh and His Messenger and fear Allâh. Indeed Allâh is All-Hearing and All-Knowing.

My brothers, I ask and adjure you by Allâh Azzawajall, and I would like the answer to be from your hearts not from your sentiments and emotions, from what your religion necessitates and not your blind-following: What do you say about those who innovate into the religion of Allâh something which does not belong to it whether it is related to Allâh’s Essence, His Names and Attributes or whether it is related to the Messenger of Allâh (saw) and then say ‘We are exalting and magnifying Allâh and His Messenger’. Are these more deserving of being those who exalt and magnify Allâh and His Messenger?

Or is it those people who do not deviate even a fingertips length from Allâh’s Sharî’ah, who say with regard to what has come in the Sharî’ah ‘We believe and treat as true that with which we have been informed and we hear and we obey with regard to that which we have been commanded’ and who say about that which the Sharee’ah did not come with ‘We desist and refrain, it is not for us to put ourselves ahead of Allâh and His Messenger and it is not for us to say about the religion of Allâh something which is not found in it.’ Which of these two are more worthy of being those who love Allâh and His Messenger and who exalt Allâh and His Messenger?

There is no doubt that it is the ones who say ‘We believe and accept (as true) that with which we have been informed and we hear and we obey with regard to that which we have been commanded’ and who say ‘We hold back and refrain from that which we have not been commanded’ and who say’We are the least able in placing something in the Sharee’ah of Allâh something which is not in it’. There is no doubt that these are the ones who know and acknowledge their own limit and power and the power of their creator. These are the ones who magnify Allâh and His Messenger and they are the ones who demonstrate the truthfulness of their love for Allâh and His Messenger.

It is certainly not those who innovate into the religion of Allâh something which does not belong to it, in terms of belief, speech or action. You will surprised at a people who know the saying of the Messenger of Allâh (saw):

“Beware of the newly-invented matters, for every newly-invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire.”

They know that his speech “…every innovation …” is general, comprehensive and complete, being enclosed and surrounded with the strongest particle that can be used for generalisation and inclusion and that is “…kullu (every)…” and that the one who spoke this comprehensive speech (saw) knows the sense and meaning of this word. That he is the most eloquent of the whole of creation, the greatest adviser of the creation to the creation, who does not speak except with something the meaning of which he (certainly and definitely) intends and desires.

Therefore, when the Prophet (saw) said: “Every innovation is misguidance” he knew what he was saying and he knew the meaning of what he said. These words came from him out of the perfection of (his) advice to the ummah.

Whenever these three matters come together in speech - the perfection of advice and will, the perfection of speech and discourse and the perfection of knowledge and acquaintance - it indicates that what is desired or intended by the speech is the actual meaning which it indicates and refers to. After this comprehensiveness is it correct that we divide innovations into three types or five types? Never! This is not correct.

The claim of some of the scholars that there is Bid’ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation

2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid’ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid’ah hasanah. In our hands is this sharp sword from the Messenger of Allâh (saw):”Every innovation is misguidance”. Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet (saw) designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid’ah hasanah while the Messenger of Allâh (saw) says:”Every innovation is misguidance”.

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattâb (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka’b and Tameem ad-Dâree to stand and lead the people in prayer during Ramadân and when he went out to the mosque while the people were all united behind one imâm:

“What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing.”

The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (saw) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmân who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because

Allâh the Exalted said:

Let those beware who withstand his (the messenger’s) order that a trial will befall them or that a painful punishment will touch them.

Imâm Ahmad (rh) said:

“Do you know what the trial is? The trial is Shirk.

Maybe when he rejects some of the words of the Prophet (saw) deviation and corruption falls into his heart so he is destroyed.”

And Ibn Abbâs (ra) said:

“It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allâh (saw) said this and you say Abu Bakr and Umar said that”.

The Second: We know with certain knowledge that Ameerul-Mu’mineen Umar ibn Al-Khattâb (ra) was among the greatest of people in respecting and exonerating the words of Allâh the Exalted and His Messenger (saw). He was well known for standing by the limits (hudûd) of Allâh the Exalted to such an extent that he was described as a guardian of the words of Allâh the Exalted.

Umar never transgressed the limits of Allâh and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad (saw) and that he should say about an innovation “What an excellent innovation this is” and this innovation being the same one which the Messenger of Allâh (saw) meant by his speech “Every innovation is misguidance”. Rather it is necessary that this innovation about which Umar said: “What an excellent innovation this is” is placed with the type of innovation which does not fall under the intent of the Prophet (saw) in his speech: “Every innovation is misguidance”.

Umar (ra), by his speech, was referring to the gathering of people behind one imâm after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadân was from the Messenger of Allâh (saw). It is established in the two saheehs from the hadeeth of Aa’ishah (ra) that the Prophet (saw) led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: “Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden).”

Therefore, praying at night during Ramadân in congregation is from the Sunnah of Allâh’s Messenger (saw) and Umar (ra) named this an innovation considering that when the Prophet (saw) abandoned praying with the people the became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves.

Then Umar (saw) saw, with his sharp and correct vision that he should unite the people behind a single imâm. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger (saw).

Therefore, this is a sunnah but it was abandoned since the time of the Messenger (saw) until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations.

Someone may say:’There are innovated things which the muslims have accepted and have acted upon yet these things were not known during the time of the Messenger (saw) such as schools, composition of books and whatever resembles that’. These are innovations which the muslims have considered to be good, acted upon them and see them as being from the best of actions. How then can you reconcile between this which is almost unanimously agreed upon by the muslims and between the speech of the leader of the muslims, the prophet of the muslims and the Messenger of the Lord of all the Worlds (saw): “Every innovation is misguidance.”

The answer: We say that this in reality is not an innovation. Rather it is a means to something which has been legislated (in the Sharee’ah). The means differ from place to place and time to time. It is from the established principles (in the Sharee’ah) that the means have rulings related to their intent or purpose. Therefore, ways and means for achieving something legislated are also legislated and permissible. Means and ways for things which are not legislated are also not legislated and means and ways to things which are unlawful are forbidden. Even good, when it is a means towards evil is also evil and as such is forbidden. Listen to the words of

Allâh Azzawajall:

And do not revile or curse those whom they call upon besides Allâh so that they also revile and curse Allâh out of enmity without knowledge.

Reviling the gods of the pagans is not wrong rather it is true and justified however reviling the Lord of all the Worlds is improper, unjustified and constitutes enmity and oppression. That is why when the praiseworthy reviling of the gods of the pagans is a clear and open cause for reviling the Lord of all the Worlds it is unlawful and prohibited. I have presented this as a proof to show that the ways and means have rulings related to their intent and purpose. Therefore, schools, writing down of knowledge and authorship of books while they may be innovations, not being found in the era of the Prophet (saw) in this manner, are not the sole intent and purpose (i.e. sought in themselves). Rather they are of the means and ways which have the same ruling as the intent and purpose behind them, which in this case is to teach and spread knowledge.

This is why if a person was to build a school for the purposes of teaching knowledge which is forbidden, the building of the school is also forbidden and if he was to build the school for the purposes of teaching the Sharee’ah the building of this school is legislated and would be permissible.

If one was to say: How would you respond to the saying of the Prophet (saw): “Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement.”

The answer: The one who said: “Whoever enacted in Islâm a good sunnah…” is the same one who said: “Every innovation is misguidance” and it is not possible that a saying should arise from the truthful and believed one (the Messenger) which makes another of his sayings false. It is not possible that the words of the Messenger of Allâh (saw) should ever contradict. Nor is it ever possible to reject one meaning when there is a contradiction. Whoever thinks that the words of Allâh or the words of His Messenger (saw) are contradictory should look again. This suspicion only arises either out of incapability or negligence. It is not possible for a contradiction to be found in the words of Allâh the Exalted or the words of His Messenger (saw).

When that is the case the explanation of the lack of contradiction between the hadeeth: “Every innovation is misguidance” and the hadeeth: “Whoever enacted in Islâm a good sunnah” is that the Prophet (saw) said: “Whoever introduced in Islâm” and innovations are not from Islâm. He also said: “hasanah (good)”and innovation is not hasanah (good). There is also a difference between reviving and innovating.

There is also another answer in which there is no fault: That the meaning of “man sanna (whoever enacted)” is: Whoever revived a sunnah which used to exist and then it became non-existent (disappeared). Built upon this, “enacting” is a relative addition just like when one revives a sunnah after it had been abandoned is considered as an innovation (in relation to its previous non-existence).

There is also a third answer which indicates the context of the hadeeth and that is the story of the small band of people who came as a delegation to the Prophet (saw) and who were in very straitened and difficult circumstances. The Prophet (saw) called the people to bestow out their free will for these people. A man from the Ansâr came with a bag of silver which was very heavy in his hands. He placed it in front of the Messenger (saw) and the face of the Prophet (saw) began to rejoice out of delight and happiness and he said: “Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement.” Here the meaning of enacting is the introduction of an action in terms of its execution/performance and not in terms of legislation. Therefore the meaning of: “Whoever enacted in Islâm a good sunnah” is the one who acted upon it effecting it, and actualising it, not legislating it because legislation is forbidden since: “Every innovation is misguidance.”

Know my brothers that a person’s following of the Messenger (saw) is not proper and correct except when the action is in accordance with the Sharee’ah with respect to six matters:

The First : When a person worships Allâh with an act of worship linked to a cause or reason which is not legislated this is an innovation which is rejected from the one who performs it. An example of that is when people awaken on the seventeenth night of the month of Rajab with the proof that it was the night in which the Messenger of Allâh (saw) ascended to the heavens. The tahajjud prayer is indeed an act of worship but when it is linked to this reason it becomes an innovation because it is based and constructed upon a reason which is not established from the Sharee’ah. This description - the agreement of the act of worship with the Sharee’ah in terms of its reason and cause - is an important matter by which the innovatory nature of many things thought to be from the sunnah, when in reality they are not, are made clear.

The Second: Type or Kind: It is also vital that the act of worship agrees with the Sharee’ah in its type. If a person was to worship Allâh with an act of worship whose type or mode has not been legislated, it would not be accepted. An example of that is when a man sacrifices a horse, his sacrifice would not be correct because he has opposed the Sharee’ah in its specification of the type. Sacrifice is not performed except with lamb, cattle, sheep and camels.

The Third: Quantity: If a person desired to increase the prayer (with respect to the number of rakahs) this would become an innovation which is not acceptable since it opposes the Sharee’ah in terms of quantity. If a person was to pray Dhuhr with five rakahs for example, his prayer would not be correct by unanimous agreement.

The Fourth: Manner of Performance: If a person was to perform wudhû by washing his feet first then wiping his head then his hands and then the face we would say: His wudhû is void as it is in opposition to the Sharee’ah in the manner of its performance.

The Fifth: Time: If a man was to sacrifice an animal in the first days of Dhul-Hijjah the sacrifice would not be accepted due to its opposition to the Sharee’ah with respect to time. I have heard that some people sacrifce sheep during the month of Ramadân seeking nearness to Allâh with this sacrifice. This action is an innovation with respect to time because there is nothing by which a person draws nearer to Allâh with sacrificing except the sacrifice of Adhâ, Aqeeqah and that which is given as a gift. As for sacrificing in the month of Ramadân while believing that there is a reward for this sacrifice similar to the sacrifice on Eedul-Adhâ then that is an innovation. And as for sacrificing merely for the meat then that is permissible.

The Sixth: Place: If a man was to perform I’tikâf in other than a mosque his I’tikâf would not be correct. This is because I’tikâf is not to be performed except in the mosques. If a woman was to say: I wish to perform I’tikâf in the place of prayer in the house, her I’tikâf would not be correct due its opposition to the Sharee’ah in terms of time. Another example of this is when a man wishes to perform Tawâf but finds that it has become constricted (due to the many people) and the area around him has become narrow and constricted so he begins to perform Tawâf from behind the mosque. His Tawâf would not be correct because the place for Tawâf is the House (Ka’bah)

Allâh the Exalted said to Ibraheem the Khaleel:

Purify my House for those who perform Tawâf

Therefore Ibâdah is not considered to be righteous action except when two conditions are present:

The First: Ikhlâs (Sincerity)

The Second: Following and Adherence and this is not correct except by the six abovementioned matters.

I say to those who have been put to trial with innovations and whose intentions were (no doubt) good, desiring good when you desire good but we do not know, by Allâh, a path better than the path of the Salaf may Allâh be pleased with them.

My brothers bite onto the Sunnah of the Messenger (saw) with the molars and travel upon the path of the Salaf us-Sâlih. Be upon whatever they were upon and then look and see: Will that will injure or hurt you in any way?

I say - and I seek refuge in Allâh that I say something about which I have no knowledge - I say: You will find that many amongst these people who are eager and zealous in innovations are weak and feeble in carrying out those matters whose legislation has been established and whose correctness from the sunnah has also been established. When they finish and depart from these innovations they face the established acts of sunnah with laxity.

All of this is from the evil effects of innovations upon the heart. The evil effects of innovations upon the heart are very great (and severe) and their dangers towards the religion are immense (and significant). Never do a people make an innovation into the religion of Allâh except that they neglect from the Sunnah its like or even greater than it, as some of the people of knowledge from the Salaf have mentioned.

Conversely, when a man feels (and knows) that he is following (and adhering) and not legislating he will obtain, as a result of that, the perfection of awe, submission, humility and worship of the Lord of all the Worlds, and the perfection of following and adherence to the Imâm of the Allâh-fearing, the chief of the messengers and the Messenger of the Lord of all the Worlds, Muhammad (saw)

I direct this advice to all my muslim brothers who consider anything from among the innovations to be good, whether they are related to the Essence of Allâh, His Names and Attributes or to the Messenger of Allâh (saw) and exalting him, that they should fear Allâh and turn away from that. Furthermore, they should make their affair built upon adherence and imitation and not innovation, upon sincerity and not association of partners (in Allâh’s worship), upon the Sunnah and not upon Bid’ah, upon what ar-Rahmân loves and not upon what Shaytân loves. Then they should look at the security, life and tranquility that their hearts will obtain and also the ease and comfort of their condition.

I ask Allâh that He makes us guides who are guided and leaders of the righteous. That He enlightens our hearts with faith and knowledge and that He does not make the knowledge we have aqcuired harmful to us. That He travels with us upon the path of His believing servants and that He makes us from among His close friends who have fear of him and among His party of the succesful ones. May Allâh send prayers and blessings upon our Prophet Muhammad, his family and his companions.

Prologue

The Author’s Introduction

All praise is due to Allâh, the One who said in the clear verses of His Book:

May the prayers and peace of Allâh be upon His Prophet Muhammad, the one who said in an authenticated hadîth :

After this opening: There are in Islâm, certain etiquettes upon anyone who marries and wishes to consummate his marriage with his wife. Most Muslims today, even those who exert themselves in Islamic worship, have either neglected or become totally ignorant of these Islamic etiquettes. Therefore, I decided to write this beneficial treatise clearly explaining these issues on the occasion of marriage of someone dear to me. I hope that it will be an aid to him and to other believing brothers in carrying out what the Chief of the Messengers has ordained on the authority of the Lord of the Worlds. I have followed that by pointing out certain issues important to every one who marries, and with which many wives in particular have been tested.

I ask Allâh Most High to bring about some benefit from this treatise, and to accept this work solely for His glorious countenance. Surely, He is the Righteous, the Merciful.

It should be known that there are many etiquettes in the area of marriage. All that I am concerned with here in this quickly compiled work is that which is authenticated of the Sunnah of the Prophet Muhammad, that which is irreproachable from the standpoint of its chain of narration and upon which no doubt can be cast in terms of its constructions and meanings. In this way, whoever reads and follows this information will be on a clearly established basis in religion, and will have full confidence in the source and validity of his acitons. I hope for him that Allâh will put the final seal of felicity on his life, in reward for beginning his married life with the following of the sunnah, and to make for him among His slaves whose statement He has described in the Qur’ân saying: And those who pray,

The final disposition of things is for those of pious practise, as the Lord of the Worlds said:

The following then, are those etiquettes:

Kindness toward your wife when you wish to enter into her

It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadîth narrated by Asmâ’ bint Yazid ibn As-Sakan who said:

Placing your hands on your wife’s head and praying for her

The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allâh Most High, and pray for Allâh’s blessings. As in the statement of the Prophet:

The praying of husband and wife together

It is desirable for the husband and wife to pray 2 rakât together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:

a.. First: On the authority of Abu Sa’îd Mawla Abu Asyad who said:

b.. Second: On the authority of Shaqîq who said:

What to say at the time of making Love

When a Muslim man is about to enter his wife, he should always say first:

How he should come to her

It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes - from behind or from the front. About this Allâh revealed the following verse:

There are also various hadîth on this subject, of which I will give only 2:

1.. On the authority of Jâbir who said:

2.. On the authority of Ibn ‘Abbâs who said:

The Prohibition of Sodomy

It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a “planting ground” can only refer to a place where something might grow), and from the narrations cited above. There are also other hadîth on the subject, among them:

a.. First: On the authority of Umm Salama who said:

b.. Second: On the authority of Ibn ‘Abbâs who said: “‘Umar ibn Al-Khattâb came to the Prophet and said:

c.. Third: On the authority of Khuzaima ibn Thâbit who said:

d.. Fourth:

e.. Fifth:

f.. Sixth:

Making Wudhû’ between 2 acts with one’s wife

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhû’, based on the statement of the Prophet :

Bathing is preferable

Bathing, however, is preferable to merely making wudhû’ in such situations. Abu Râfi’ narrates: “That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet:

The Bathing of Husband and Wife together

It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadîth , among them:

1.. On the authority of ‘آ’ishah (radiAllâhu anha) who said:

2.. On the authority of Mu’âwiya ibn Haida, who said:

Making Wudhû’ after Sex and before Sleeping

It is best for husband and wife not to sleep after having sex until they first perform wudhû’. There are various hadîth about this, among them:

a.. First: On the authority of ‘آ’shah who said:

b.. Second: On the authority of Ibn ‘Umar who said:

c.. Third: On the authority of ‘Ammâr ibn Yâsir, the Prophet said:

The Ruling of this Wudhû’

This wudhû’ is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadîth narrated by ‘Umar in which he asked the Prophet: “Should we go to sleep in a state of janaba?” To which the Prophet answered: “Yes, and perform wudhû’ if you wish.” [Ibn Hibbân: Sahîh]. This is also supported by other hadîth , among them a hadîth narrated by ‘آ’ishah who said: “The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe.” [Ibn Abi Shaiba, at-Tirmidhî, Abu Dâwûd and others: Sahîh].

In another version narrated by ‘آ’ishah , she said:

Making Tayammum in a state of Janaba instead of Wudhû’

It is also permissible to make Tayammum sometimes instead of wudhû’ before sleeping. This is based on a hadîth of ‘آ’ishah in which she said: ”

Bathing before Sleeping is Perferable

Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadîth of `Abullâh ibn Qais who said: “I asked ‘Ai’ishah :

The Prohibition of sex when She is Menstruating

It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur’ân:

There are also hadîth about this, among them:

a.. First:

b.. Second: On the authority of Anas ibn Malik, who said:

The Penitence of One who Has Sex during Menses

Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar’s weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadîth narrated by ‘Abdullâh ibn ‘Abbâs from the Prophet in relation to one who enters his wife while she is on her period as follows:

What is Permissible when She is on her Periods

It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadîth s about this:

First: “and do everything except intercourse itself.” [Muslim, Abu ‘Auwâna and Abû Dâwûd]

Second: On the authority of ‘آ’ishah who said:

Third: On the authority of one of the wives of the Prophet who said:

When is it Allowed to resume Sexual Activity after Menses?

When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhû’, or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allâh’s statement in the Qur’ân:

This is the position of Ibn Hazm, ‘Atâ, Qatadah, al-Awzâ’î and Dâwud az-Zâhirî and of Mujâhid: as Ibn Hazm says:

The same term is used to mean washing the private parts in the آyah revealed concerning the people of Qubâ:

There is nothing here in the آyah however, or in the Sunnah, to restrict the آyah in question to any of the three meanings - and to do so requires a further proof.

The Lawfulness of Coitus Interruptus

(Withdrawl of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one’s wife).

It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadîth about this:

First: On the authority of Jâbir who said: “We were practising coitus interruptus, and the Qur’ân was being revealed.” [al-Bukhârî and Muslim]. In another version, he sa: “We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it.” id [Muslim, an-Nasâ’î and at-Tirmidhî].

Second: On the authority of Abu Sa’îd al-Khudhriy, who said:

Third: On the authority of Jâbir, a man came to the Prophet and said:

It is Preferrable not to Practice Coitus Interruptus.

Not practising coitus interruptus is preferable for a number of reasons:

First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negetive points.

Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: “Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers.” [Abu Dawûd, an-Nasâ’î and others: Sahîh]. This is why the Prophet once referred to it as “minor infanticide” (and not because it is forbidden as infanticide is forbidden) when asked about it saying: “That is minor infanticide”. [Muslim, Ahmad and al-Baihaqi]. For this was preferable in the hadîth narrated by Abu Sa’îd al-Khudhriy saying: “Coitus Interruptus was mentioned in the presence of the Prophet and he said: “Why would one of you do that? (note he did not say “let none of you do that”) Allâh is the Creator of every single soul.” [Muslim]. In another version, he said: “You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be.” [Muslim]

What the two Spouses should Intend with their Marriage

Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allâh has forbidden (i.e. adultery and fornication). What’s more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadîth of the Prohpet narrated by Abu Dharr:

What he should do the Morning After His Wedding Night

It is desireable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desireable for them to do likewise for him, as in the following hadîth narrated by Anas :

The House must have a Place for Bathing

The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadîth about it, among them:

First: On the authority of Jâbir who said:

Second: On the authority of Umm ad-Dardâ’ who said:

Third: On the authority of Abu al-Malîh who said:

The Prohibition of Spreading Bedroom Secrets

It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadîth are about this:

First:

Second: “On the authority of Asmâ bint Yazid who narrated “that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said:

The Obligation of a Wedding Feast

The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to ‘Abur-Rahman ibn ‘Auf to do so, and on the hadîth narrated by Buraida ibn At-Hasîb, who said: “When ‘Ali sought the hand of Fâtimah (the Prophet’s daughter) in marraige, he said that the Prophet said: “A wedding (and in another version “a bridegroom”) must have a feast.”The narrator said: “Sa’ad said: ‘(a feast) of a sheep. ‘ Someone else said: ‘Of such and such a quantity of corn.” [Ahmad and at-Tabarâni: Its isnâd is acceptable as al-Hâfiz Ibn Hajr says in Fathul-Bârî: 9/188]

The Sunnah of the Wedding Feast

The following should be observed with regard to the wedding banquet:

First: It should be held (’aqb - Fathul Bârî: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: “The Prophet entered upon his wife and sent me to invite some men for food.” [al-Bukhârî and al-Baihaqi]. Also on the authority of Anas, he said: “The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days.” [Abu Ya’lâ and others: Hasan].

Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said:

Third: If one is able, he should have a feast of one or more sheep. Based on the following hadîth , Anas said: “Abdur-Rahmân came to al-Madînah, and the Prophet assigned Sa’ad ibn Ar-Rabî’ al-Ansâriy as his brother. Sa’ad took him to his house, called for food, and they both ate. The Sa’ad said:

Also on the authority of Anas he said:

Wedding Feasts can be give with Other than Meat

It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadîth narrated by Anas:

Participation of the Wealthy in the Feast with their Wealth

It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadîth narrated by Anas about the Prophet’s marriage to Safiya: