December 22, 2013 § Leave a comment
Questioner: What do you advise us with concerning interacting with innovators who we see and speak to and deal with almost every day?
Ibn Baaz: It is obligatory to boycott them for their innovations, if they openly exhibit innovations then it is obligatory to boycott them after having advised and directed them, because a Muslim advises his brother and warns him from open innovations and sins which Allaah has forbidden him, so if he repents [then that is what is desired] and if not then he deserves to be boycotted, and he is dealt with in this manner so that maybe he will repent, maybe he will feel remorse, maybe he will come back to the truth.
Unless the boycotting will result in something whose end is not praiseworthy, then it is not carried out—if leaving off boycotting is better in terms of [bringing that person closer to the] religion and greater in good and closer to being successful, then he is not to boycott him but instead continues to advise him and warns him about the falsehood [that he is in] and he does not boycott him, hoping that Allaah will guide him due to that.
For the believer is like a doctor, if he sees that a cure is beneficial, he carries it out, and when he sees that it is not, he leaves it—so boycotting falls under the category of being a cure, if it has a good effect and is of benefit, he does so, [implementing it] as a form of cure, [hoping] that he may repent and may turn back from his mistake when he sees that his brothers have ostracised him.
But if the boycotting results in greater evil and an increase in the [number of the] people of evil and helps them—then he is not to be ostracised but rather sincerely advised and directed continually and shown the abhorrence of what he has done and he does not show him that he agrees with the falsehood that he carries out, but [he does] persist in advising him sincerely and directing [him].
Fataawaa Nurun ’alad-Darb, vol. 3, p. 40.
Al-’Abbaad on, ‘So and so is an Innovator, if You don’t Call Him an Innovator Then We will Call You an Innovator,’ when Both the One Making that Judgement and the one it is Made Against are from Ahlus-Sunnah and Have the Same Manhaj
December 15, 2013 § 1 Comment
Host: The questioner says, ‘Our Shaikh, may Allaah protect you, it is from the success that Allaah has given us that many of the students of knowledge were present for the [lessons on the] Introduction of Sahih Muslim explained by Your Excellency, only that this blessing, i.e., the principles which Imaam Muslim mentioned have become unclear to some of them such that some of them have applied the principles to some of their [own] brothers from Ahlus-Sunnah.
So when a scholar performs ijtihaad and calls someone an innovator but other people oppose him in that, then they oblige other people to call him an innovator [too] and they then go to the people who oppose them and boycott them and warn against them, believing that that is the methodology of the Salaf even though the ’aqeedah of both parties is one and their methodology is one, and the countries of many of these people are full of shirk and magic and Sufism, so do you have any advice to clarify the truth and bring about unity?
Al-’Abbaad: I say: the person to whom Allaah has granted success must clarify the truth and ask for Allaah’s guidance for the person he is clarifying the truth to, but after that what should not occur from him is to pursue that person [such] that if that person does not respond then he is boycotted and not spoken to like that which some of the small students do—because they know nothing of the religion and [they do this boycotting etc.,] while they are present in Europe and the East and the West, ya’ni, they know nothing about the rudimentary matters of the religion but they have been afflicted with calling people innovators and boycotting, ya’ni, ‘So and so called so and so an innovator so whoever does not call him an innovator then he is an innovator and is to be boycotted,’ this is not the way of the Salaf—Shaikh Ibn Baaz would never do this—how numerous his refutations are but he was [always] busy with knowledge and would not pursue the person that was refuted, he would just make the truth clear and then carry on along the path of the people of knowledge. This is the correct way.
As for what some of the small students who are found in different places do and who have nothing in terms of knowledge, but only, ya’ni, they will meet their brothers and so [then will say], ‘So and so is an innovator, if you don’t call him an innovator [too] then we will call you an innovator,’ and he [i.e., the person they are calling an innovator] is from Ahlus-Sunnah and this is about people from Ahlus-Sunnah, it is not about people from Ahlul-Bid’ah but about people from Ahlus-Sunnah, he did something which is attributed to him, it [i.e., this thing attributed to him] may be correct or it may be incorrect, but [then] doing such [aforementioned] things is not allowed—this is not known from the Salaf of this Ummah: that when one of them would make a mistake that he would then be boycotted and called an innovator and that the people would then be asked to call him an innovator [too] and boycott him, this is not from the manhaj of the Salaf.
And the closest example [is that of] our Shaikh, Shaikh ’Abdul-’Aziz ibn Baaz through whom Allaah brought about benefit and that benefit covered the horizons and much, much good came about at his hands and his refutations are numerous but he was busy with knowledge, it wasn’t his mission, when he did call someone an innovator, to then go and say, ‘This is a must, because if not, whoever does not call him an innovator [too] then he will [also] become an innovator and is to be boycotted,’—Shaikh Ibn Baaz never did this—and nor those on the way of the Shaikh, may Allaah have mercy on him.
Asked on 8/12/2013 in the Prophet’s Mosque.
Al-’Abbaad Asked Whether it is Allowed to Test People Regarding a Particular Person by Asking Them, ‘What do you say about so and so?’
December 14, 2013 § 3 Comments
Questioner: Is it allowed to test people regarding a particular person, such that it is said to one of them, ‘What do you say about so and so?’ and then he is categorised according to his answer?
Al-’Abbaad: Such things are not allowed, this is from the Devil’s manipulation of the people. It is a mistake for them to busy themselves with asking people questions about a person and then to [either] throw away that person who was being tested by that question or bring him close according to the answer that he gives. It is obligatory on everyone person who is sincere to himself to busy himself with seeking knowledge and with that which will benefit him, and not to busy himself with what will harm and not benefit him.
Baab Sharhis-Sunnah min Sharh Sunan Abi Dawud.
Al-’Abbaad Asked if, when a Shaikh Calls Someone an Innovator, the Student is Obliged to Adopt that Stance
December 14, 2013 § 1 Comment
Questioner: If one of the Shaikhs said about someone, ‘He is an innovator,’ is the student obliged to adopt this stance of calling that person an innovator? Or must he know why the person was called an innovator? Because this declaration of a person to be an innovator may have been applied to someone who is on the Sunnah?
Al-’Abbaad: Not everyone’s statements in this issue are accepted, if it comes from someone like Shaikh Ibn Baaz or like Shaikh Ibn ’Uthaimeen then it is possible that his statement is relied on, as for anyone and everyone, then such statements are not taken from them.
Baab maa Jaa’a fi Miqdaar Diyyatidh-Dhimmi min Sharh Sunan Abi Dawud.
December 13, 2013 § Leave a comment
Questioner: We want a clarification of the danger of rushing to declare someone who is known to have a sound ’aqeedah to be an innovator or open sinner and the enmity and boycotting and conflict that results from that?
Al-’Abbaad: What is obligatory on every Muslim is to take precautions regarding his religion and himself and that he does not thrust himself into issues whose harm will come back to him, in fact, it is sincere advice between the Muslims that is obligatory and especially between Ahlus-Sunnah wal-Jamaa’ah, advising one another, being good to one another, co-operating amongst each other upon good, warning each other from what they may fall into so that they can turn away from it—and after that the people are not divided into those who support this person against that one or that one against this one.
Rather a person strives to make the truth the missing thing he is looking for, and he [should be someone who] loves good for everyone, such that he loves that a person who has made a mistake returns [to the truth].
As for the differing which takes place and busying one’s time with what happens between Ahlus-Sunnah wal-Jamaa’ah in terms of the statements they make about each other and the students of knowledge pursuing that and becoming busy with it such that it becomes their one and only concern—then this does not befit a student of knowledge, in fact, the student of knowledge must desire to become busy with knowledge and not busy himself with, ‘So and so said and so and so said,’ it is not allowed for him to pursue the saying of so and so and so and so which he has become busy with because that results in rancour, enmity, boycotting, hatred and alienation.
So what is obligatory is mutual advice one to another, and what is obligatory is that everyone is good to the other and that he loves good for himself, and thus co-operation upon righteousness and piety will occur.
As for splitting Ahlus-Sunnah into disputants and quarrellers, each of them speaking about the other, calling each other innovators, slandering each other, boycotting each other—then there is no benefit in this, only harm. And it would have been fitting for time to have been spent speaking about the enemies of the Sunnah who spread mischief in the land and do not rectify matters.
As for a person who is from Ahlus-Sunnah but who has mistakes, then he is sincerely advised and debated with in a way that is best, and keenness is to be shown for him to be guided and for him to be brought close and not for him to be alienated and thrown away and discarded.
So it is obligatory to be just[ly balanced] and moderate in all matters and not to go to extremes or fall short.
And the declaring of people [from Ahlus-Sunnah] to be obstinate sinners and innovators and the boycotting [that occurs] and so on, this is all from the handiwork of the Devil and from his plots against man, rather what is obligatory, as I indicated, is to be busy with knowledge and not to preoccupy oneself with the things that some of Ahlus-Sunnah say about each other, because that preoccupies [a person] from knowledge and detestable matters result from it like those that I alluded to earlier such as [people then] boycotting each other, and this is wrong—because if everyone who made a mistake were to be boycotted or if everyone who read his books or listened to him were to be boycotted, no one would be exempt from that, because everyone is liable to make mistakes, and some of the scholars, we don’t say many of the scholars, made mistakes, and the people did not boycott them or abandon them or leave their books, rather they benefitted from them, and the person who makes a mistake is rebutted, but that should not be a cause for people to split into parties and factions, for that is from the Devil’s plot for man.
From the Shaikh’s explanation of Abu Dawud.
Al-‘Abbaad asked About People who are Hasty in Declaring Others to be Innovators and the Youth who Busy Themselves with Such Things
December 13, 2013 § Leave a comment
Questioner: What is Your Excellency’s opinion about a person who is hasty in declaring someone to be an innovator or sinner by saying, “The most vile person on earth,” or, “The most harmful of the world,” about a man who is known to have a sound methodology and calls to it and also has blessed efforts in calling to Allaah, and then based upon that he makes it a requirement that whoever does not call him an innovator is boycotted and ostracised, and he turns differences between people into differences in the manhaj and then that results in division amongst the youth and sows enmity between them?
Al-’Abbaad: Statements such as these are clear mistakes, obvious mistakes, it is obligatory to have moderation and to be just[ly balanced] in all affairs and to be careful of the harm of the tongue and what is caused thereby whose ending is not something praiseworthy, and the Prophet صلى الله عليه وسلم said, “Whoever guarantees me [the chastity of] what is between his jaws and his legs, I guarantee him Paradise,” what is being referred to is the tongue and one’s private parts, likewise his saying صلى الله عليه وسلم in his counsel to Mu’aadh, “And are the people thrown on their faces [or he said, ‘on their nostrils’] into the fire for any reason other than the fruits of their tongues?” So it is obligatory for a person to guard his tongue and not to let it loose by talking about things which will harm him.
On top of that, the fact that a person makes a mistake and then, as is said in the question [he is subsequently referred to as being], ‘… more vile then such and such … more dangerous than such and such … more severe than such and such,’ this is also an increase in a person’s harming himself by bringing such exaggerations, by making statements which may not be correct and which are not sound and not in conformation with the reality [of the situation].
Furthermore, the anarchy, the evil suspicion brothers have of each other, the boycotting and so on that occurs because of those statements, all of these are things which are from the handiwork of the Devil, and are things which are from the plots he has for man to make him fall into destructive matters and those things which will result in him being harmed.
So a person must call himself to account and guard his tongue, the damage caused by it is something very dangerous and colossal, and it is from a person’s good fortune that he guards it from speaking about anything that comes back to harm him.
And that which some of the brothers from Ahlus-Sunnah do where they concern themselves with discrediting others and speaking about others and expending their efforts in that and leaving off the enemy, [leaving off] those who spread corruption in the land and do not rectify—these are things the Devil plots for a person to turn him away from that which he should [in reality] be doing, turning him away [from the good he should be doing] to that which he should [in fact] be protecting himself from.
From the Shaikh’s explanation of Sunan Abu Dawud.
December 6, 2013 § 1 Comment
Questioner: Some people buy a computer program, crack it, and then copy it and sell it for a cheap price, bearing in mind the original copy is sold at expensive rates, is this allowed?
Al-‘Abbaad: One must guard the rights of people and not infringe upon them, if he himself were the person in this situation would he agree for this to be done for him [i.e., if the person making the copies were the actual owner/producer of the original]? It’s known he wouldn’t. And the Prophet صلى الله عليه وسلم said in a hadith reported by ’Abdullah ibn ’Amr ibn al-’Aas in Sahih Muslim, and this is part of a long hadith, “Whoever would like to be delivered from Hell and enter Paradise, let him die believing in Allaah and the Last Day, and let him treat people as he would like to be treated,” [The Book of Leadership, no. 4776] ya’ni, he deals with people as he would like for them to deal with him.
December 5, 2013 § Leave a comment
Questioner: Here’s another question from Algeria, the brother says, ‘I work with pirated software whose owner is a Christian [i.e., the original software is owned/produced by a Christian], I work copying CD’s, even though they do not permit them to be copied, but we copy them [anyway] and then use them for seeking knowledge?’
Al-Fawzaan: This is not allowed, this is from their rights and it is not allowed for us to transgress against them and it is not allowed for us to take their wealth, it is not allowed for us to transgress against them, saying [as a justification], ‘They are Christians.’ No. This is deception. These are their rights and we do not take them away, so long as they prohibit it, these are their rights and we do not encroach upon them saying [as a justification], ‘This is part of da’wah,’ this is not from da’wah—this is a defamation of the da’wah, Islaam forbids this, [Islaam forbids] committing aggression against people’s property, and their rights, even if they are non-Muslims.
December 3, 2013 § Leave a comment
Shaikh ’Uthaimeen, may Allaah have mercy on him, said, “Memorise what you are able to from the books of hadith, if it is possible for you to memorise Bulughul-Maraam min Adillatil-Ahkaam then that is very good, if you can’t, then ’Umdatul-Ahkaam, so that you will have a share of proofs which you can rely on—and this is all after memorising the Book of Allaah, the Mighty and Majestic, and understanding its meanings, because it is the foundation.”
Fataawaa Nurun ’alad-Darb, vol. 2, p. 20.
November 1, 2013 § Leave a comment
The Dhahabi of his time, the ’Allaamah, the Muhaddith, ’Abdur-Rahmaan ibn Yahyaa al-Mu’allimi, The Yemeni, [d. 1966], may Allaah have mercy on him said, “One of the most extensive valleys of misguidance is extremism towards distinguished personalities.
And one of the sharpest weapons used by the extremist is that he will accuse everyone who tries to bring him back to the truth of having hatred of those distinguished personalities [which he is fanatical towards] and of having enmity towards them.
Some of the people of knowledge hold that the first time the Christians went to extremes regarding Jesus عليه السلام, the extremists would accuse everyone who criticised them of hating Jesus and humiliating him and so on. And so this was one of the greatest things that aided the spread of extremism, because the people of truth who remained saw that when they renounced the extremists they would then [as a result] become ascribed to that [very] thing which they were the most severe of people in [actually] loathing, i.e., [they would become accused of] hating Jesus and insulting him; and the people detested them [i.e., the common folk began to hate the people of truth], and they were harmed and so they held back from renouncing [the extremists], and so the path was left clear for the Devil—and close to this is the condition of the extremists of the Raafidah [Shee’ah] and the grave-worshippers and the extremist blind-followers.”
At-Tankeel bimaa fee Ta’neeb al-Kawthari minal-Abaateel, p. 184.
October 19, 2013 § Leave a comment
Questioner: How is it possible to reconcile his saying صلى الله عليه وسلم, “Convey from me even if only an aayah,” with the condition that a caller should have copious knowledge?
Al-Fawzaan: There is no contradiction here walhamdulilaah, because the conveyance is of two types: conveying the text and conveying the meaning.
The first type: conveying the text [i.e., the wording] is something everyone who has memorized a text from Allaah’s Book or the Sunnah of His Prophet can do, he can help the people memorise it … when he’s memorised a Surah or an aayah he can teach the people that Surah and when he has memorised a hadith he can teach it to the people—this is conveying the text and anyone can do it, for this reason the Quraan is taught by many people who do not have knowledge but they have memorized the Quraan and can recite well, and [likewise] people who do not have knowledge teach hadiths to the people but they are good at having memorised the hadith and teaching it to the people. Having understanding [fiqh] is not a condition for conveying a text.
The second type: conveying meanings, i.e., the explanation of these texts and clarifying the rulings and wisdom contained therein—this is the one that requires knowledge and no one should carry this out except a scholar. So there is no contradiction between the obligation of conveying and the fact that no one calls the people except someone who has knowledge of what he is calling to, because da’wah requires understanding. Conveying the meaning, the meanings of the texts and their explanations and clarifying them to the people is different to the first type which everyone who has memorized something from the Book of Allaah or the Sunnah of His Messenger can do and teach the people about, this is good … that he sits and teaches the people and makes them memorise the Quraan and memorise the hadiths and [other] texts, this is very good but we say to him: do not explain the meanings to the people when you don’t know them [yourself].
Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, pp. 279-280.
October 18, 2013 § Leave a comment
Questioner: Do refutations against the people of falsehood harden the hearts? Because there are people who distance us from the books of the people of knowledge that refute the people of falsehood?
Al-Fawzaan: Not refuting the people of falsehood is what hardens the hearts, because their doubts enter the hearts which then become hard. As for rebutting them and clarifying the truth then this is what softens the hearts and turns them back to the truth. So do not pay attention to such false statements which come from people who want to circulate falsehood and doubts and have no one object or refute them, saying, ‘This is freedom of opinion, and this is the other opinion,’ ya’ni, the religion has become opinions [now]? Allaah did not entrust us to our opinions and intellects, rather he ordered us to follow the Book and Sunnah and to understand and act on them both and to refute the doubts and false statements that oppose them. And if it weren’t for the rebuttals against the people of falsehood the truth would not have prevailed or become clear to the people.
But I say, and I continue to say: only the people of knowledge refute the people of falsehood—as for someone learning, and the student of knowledge, or the one feigning knowledge, it is not allowed for them to refute such issues, because maybe such a person will refute based upon ignorance and as a result his refutation will be more evil than the evil of the one being refuted, because when a refutation is not done with knowledge its [resulting] corruption becomes more than its benefit.
Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, pp. 239-240.
October 18, 2013 § 1 Comment
Questioner: There are people who abstain from rebuttals and think that it causes the Ummah to split and they may even forsake the people who do refute the people of innovation and misguidance, and there are those who hold that [one should] not delve into refutations or speak about the mistakes of the students of knowledge and callers when they make a mistake, we would like some direction in view of this?
Al-Fawzaan: Refutations are of two types, those done by the people of knowledge, learning and insight, to clarify the truth and refute falsehood, these are beneficial and essential. As for the refutations which emanate from the ignorant and students who are not well-versed, or the refutations that emanate from desires and [particular] inclinations, then these refutations are not allowed because they harm and do not benefit. As for the correct, reliable refutations which come from the people of knowledge in clarification of the truth and not based upon desires, then these are essential, because it is not allowed to remain silent about the people of misguidance who spread their misguidance and deceive the Ummah and the Ummah’s youth.
Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, p. 239.
Shaikh Muqbil on This Shaikh is Correct … That Shaikh is Wrong … Shaikh so and so is Like this … He’s Like That …
October 17, 2013 § 1 Comment
Questioner: Noble Shaikh, may Allaah protect you, we’d like you to present some advice to your children, the students of knowledge, in Abu Dubai and the Emirates in general.
Shaikh Muqbil: I advise our brothers to be earnest and to strive to acquire beneficial knowledge and not to busy themselves with that which does not concern them, because this differing and this dissension comes about due to free time: Shaikh so and so is correct … Shaikh so and so is wrong … knowledge is not to be taken from Shaikh so and so … Shaikh so and so is like this and that. So I say: you must tell yourself to try to be like Shaikh so and so or better than him who you made yourself busy [concerning, going] from this mosque to that mosque and from this gathering to that gathering [to say] … Shaikh so and so is correct … the other is wrong …
So I advise them to be earnest and to strive and also if it is easy for them to travel … and I have been told that there are some brothers there who are strong students of knowledge so they should go to them and benefit should be taken from them, and I advise them to spread the Book of Allaah and the Sunnah of Allaah’s Messenger صلى الله عليه وعلى آله وسلم according to the understanding of the Salaf, and I advise them to visit their brothers the People of Knowledge, and I advise them to invite the scholars from the land of the two Harams and Najd and likewise [those] from any country with the scholar being a Sunni, so that they [i.e., the scholars who they invite] can explain the methodology of Ahlus-Sunnah to them, [such] lectures have a benefit and their effect alhamdulillaah, is great—but they are not the equivalent of learning [i.e., going and acquiring knowledge over a long period of time].
Ghaaratul-Ashritah, vol. 2, p. 103.
Shaikh Muqbil on Blindly-Following Al-Albaani, Ibn Baaz and ‘Uthaimeen, may Allaah have mercy on them all
October 15, 2013 § 1 Comment
The Shaikh of Yemen, Muqbil ibn Haadi al-Waadi’i, may Allaah have mercy on him said, “And we say: we hold blind-following to be forbidden. So it is not allowed for us to blindly follow Shaikh al-Albaani, nor Shaikh Ibn Baaz nor Shaikh Ibn ’Uthaimeen, for indeed Allaah تعالى says in His Noble Book, “Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember,” [Al-A’raaf 7:3] and He سبحانه وتعالى said, “And do not pursue that of which you have no knowledge.” [Al-Israa 17:36] So Ahlus-Sunnah do not blindly follow.”
Tuhfatul-Mujeeb ’alaa As’ilatil-Haadiri wal-Ghareeb, p. 222.
Al-‘Abbaad on the Obligation of Rebutting a Dissenter and How He is to be Treated if he is from Ahlus-Sunnah
October 12, 2013 § Leave a comment
The Muhaddith, the ’Allaamah, Shaikh ’Abdul-Muhsin al-’Abbaad was asked, “What is your advice, may Allaah protect you, to the one who says that responding to someone who opposes the Sunnah [a dissenter, mukhaalif] causes disunity, and that what is obligatory is to remain silent about the mistake so that the word of the Muslims becomes united?”
So he replied, “This is not correct. This is invalid. Rather the mistake is to be explained and clarified and not left. As for the issue of leaving [off clarifying the mistake] because it causes disunity … then the disunity came about because of the contraventions [against the Sunnah in the first place] and due to leaving the correct path. So it is obligatory to clarify the truth and rebut the one who makes invalid claims.
And if the mistake occurred from someone who is not from the people of innovation, but rather he is someone from Ahlus-Sunnah and he made a mistake, then he is to be advised and treated gently—because the purpose is [to achieve] reformation.”
Sharh Sunan Abi Dawud, tape 338, at 12:24.
September 29, 2013 § 2 Comments
Questioner: Noble Shaikh, may Allaah grant you success, the questioner says, “We have heard from your excellency that [you say that] the door to Jarh and Ta’deel is closed in this time?”
Al-Fawzaan: “And are you going to open it now? Where is Jarh and Ta’deel? Where is the person who is able to acquaint [himself] with this field? These people do not have anything except speaking about people and defaming them, ‘So and so is like this and so and so is like that,’ this is backbiting, this is backbiting and it is not allowed. This is not Jarh or Ta’deel. Jarh and Ta’deel is knowledge connected to the chains of narrations, the chains of narrations of a hadith. As for you sitting and saying, ‘So and so has this, and so and so has that,’ praising and criticising—this is not Jarh and Ta’deel. This is Jarh only, there is no ta’deel in it.
[It is] Jarh and backbiting and tale-carrying.”
Sharh al-Muntaqaa min Akhbaar Sayyidil-Mursaleen, at 1:17:56, from a lecture given on the 7th September 2013.
June 12, 2013 § Leave a comment
Ibn al-Qayyim said, “So when Allaah sent His Prophet صلى الله عليه وسلم, most of the people of other religions responded to him and to his Khulafaa after him out of their own freewill and of their own choosing–and he never once forced anyone to enter the religion ever.
Rather he would only fight those who declared war against him and fought him, he never fought or forced to enter the religion those who kept peace with him and had a truce with him, in conformance with the order of his Lord سبحانه where He said:
“There is no compulsion in religion.” [Baqarah 2:256]
And this is a negation in the form of a prohibitive order, i.e., ‘Do not force anyone to enter the religion.’
This aayah was revealed concerning some of the Companions who had children who had become Jews or Christians before Islaam, so when Islaam came and the fathers became Muslims they wanted to compel their children to enter it, so Allaah سبحانه forbade them from doing that, such that they themselves should be the ones who choose to enter Islaam …
And it will become clear to whoever ponders the biography of the Prophet صلى الله عليه وسلم that he never forced anyone to enter the religion ever, and that he only fought those who fought him. And as for those who made a treaty with him, he did not fight them as long as they stuck to their treaty and did not break their covenant. In fact, Allaah, the Most High, ordered him to be faithful to the treaty between them as long as they upheld it, as He said:
“So long as they are true to you, stand you true to them.” [Tawbah 9:7]
And when he came to Medinah he made peace with the Jews and acknowledged their religion, so when they waged war against him and broke their covenant with him and initiated fighting [against him], he fought them and so was gracious to some of them, expelled some and killed some.
Likewise when he had a truce with the Quraish for ten years he never initiated any fighting against them until they themselves were the ones who started fighting him and broke their covenant, so it was then that he raided them … and they were the ones who would invade him before that just as they had set out for him on the Day of Uhud and the Day of the Trench and the Day of Badr too. They came to fight him–and if they had turned away he would not have fought them.
The point is that he صلى الله عليه وسلم never ever forced anyone to enter his religion.
Rather people entered his religion out of their own choosing and freewill, so most of the people in the world embraced his call when the guidance became clear to them and when it became clear to them that he truly was the Messenger of Allaah.”
Abridged from Hidaayatul-Hayaaraa fi Ajwibatil-Yahudi wan-Nasaaraa, pp. 29-30.
June 11, 2013 § Leave a comment
Shaikh Uthaimeen, may Allaah have mercy on him, said, “Ibn al-Qayyim, may Allaah have mercy on him, said, ‘So whoever generates statements and establishes principles according to his own understanding and interpretation – it is not obligatory on the Ummah to follow them until they are examined against what the Prophet صلى الله عليه وسلم came with. If they agree with it, they are accepted, and if they oppose it, they are rejected.’”
Mukhtaaraat min Zaadil-Ma’aad, p. 11.
April 3, 2013 § 1 Comment
Part of an answer by Shaikh Ibn Baaz, may Allaah have mercy on him, on the issue of shaving the beard:
“So it is obligatory on the believer not to expose himself to tribulation, and to fear Allaah, and to let his beard grow and to guard the prayers and to advise [his] brothers but with gentleness and good words, not by being aggressive against the people, and not by hitting them and nor by abusing or cursing them, but with good words and a pleasant manner, Allaah جل وعلا said, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best,” [Nahl 16:12] and He تعالى said, “So by the mercy from Allaah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you,” [Aali-’Imraan 3:159] and when He sent them to Pharaoh, Allaah said to Musa and Haaroon, “And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah],” [Taa Haa 20:44] and the Prophet صلى الله عليه وسلم said, “Kindness/gentleness/leniency [rifq] 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.” [Muslim]
Especially in this time, this time is the time of gentleness [rifq] and patience and wisdom, and it is not the time/era of harshness. Most of the people are in ignorance, in the heedlessness of giving preference to the worldly life, so patience is imperative, and gentleness [rifq] is imperative so that the da’wah reaches [the people] and so that it is conveyed to the people and so that they know.
We ask Allaah for guidance for everyone.”
Majmoo’ Fataawaa Ibn Baaz, vol. 8, p. 376.
April 2, 2013 § 1 Comment
Host: May Allaah bless you, Muhammad A. A, the questioner from Algeria says, ‘Noble Shaikh, I’m a Muslim who follows the Book of Allaah and the Sunnah of His Messenger صلى الله عليه وسلم, and I praise Allaah for that, but I have some friends who have some innovations, should I leave and boycott them, inform me [of an answer] and advise me, may you be rewarded [by Allaah].
Uthaimeen: It is obligatory on whoever has friends who have some innovations to advise them and clarify to them that that which they are practicing is an innovation, perchance Allaah will guide them through him and he will [thus] receive the reward of them being guided, for the Prophet عليه الصلاة والسلام said to ’Ali ibn Abi Taalib that if Allaah were to guide one man through you it would be better for you than red camels.
So if they persist in the innovations they practice–if their innovation is one which makes one a disbeliever then he must boycott them and distance himself from them, and if it is not an innovation which makes one a disbeliever then he should look to see whether there is any benefit in boycotting them: if there is benefit in boycotting them he does so and if there is no benefit in boycotting them he does not do so and that is because boycotting is a cure, if the advantage to be gained from it is hoped for then let him do it and if the advantage to be gained from it is not hoped for then let him not do it because the basis [in this issue] is that boycotting a believer is haram and the appellation ‘eemaan’ is not removed from the sinner amongst the believers and thus the foundation is that boycotting him is forbidden. But if there is benefit in boycotting him such that he will become upright and leave those acts which necessitate declaring him to be a faasiq, then he is boycotted and if not then he is not boycotted.
This is the criterion regarding boycotting concerning which the proofs have come together and a summary of this criterion is that boycotting the disbelieving apostate is obligatory if advising him does not benefit, [and] boycotting someone who is defiantly disobedient [a faasiq] is not permissible except if there is some benefit in boycotting him and the proof for that is that the Prophet صلى الله عليه وعلى آله وسلم said that it is not allowed for anyone to boycott his believing brother such that they both meet and this one turns away from that and that one from this and [he said that] the best of them is the one who initiates the greeting of salaam, except if there is a benefit in boycotting him then he boycotts him as the Prophet صلى الله عليه وعلى آله وسلم did with Ka’b ibn Maalik and his two companions when they remained away from the Battle of Tabuk.
February 23, 2013 § 1 Comment
Shaikh Uthaimeen, may Allaah have mercy on him, said, “Conforming to the Sunnah is better than an abundance of actions; for example, performing a lot of supererogatory prayers [nafl] after the adhaan and before the iqaamah of the morning prayer [fajr] is not legislated: because he صلى الله عليه وسلم never used to do that. Likewise if someone wanted to lengthen the Sunnah rak’ahs of the fajr prayer by reciting for longer or making the bowing or prostration longer due to the fact that the time between the adhaan and the iqaamah is a meritorious time in which one’s supplication is not rejected, we would say, ‘You have opposed the Sunnah,’ because the Prophet صلى الله عليه وسلم used to keep those two rak’ahs brief.”
Ash-Sharh al-Mumti, vol. 1, pp. 406-407.
Uthaimeen Likening People who Attach Loyalty and Disownment to People to Children Playing on the Street
May 17, 2012 § 4 Comments
Questioner: Your eminence, Shaikh, in this residence there are some youth, may Allaah guide them, who will pass by a person and not give him salaam because he follows a Shaikh he hates or follows a Jamaa’ah which differs from his manhaj, so what do you advise them, may Allaah reward you with good?
Uthaimeen: This question has been addressed before and the answer is that this is not from the way of the believers and nor from the way of the Salaf as-Saalih and that it is not permissible for a person to boycott his brother for more than three days, such that they meet and this one turns away and that one turns away. The better of the two is the one who initiates the salaam.
Thus it is obligatory on you, firstly, not to attach loyalty and disownment/love and hate [al-Walaa wal-Baraa] to people, because loyalty and disownment is connected to meanings.
As for someone who attaches it to people then he resembles the state of children playing in the street [when they say], “You’re either with me or him …” and this is wrong.
So it is obligatory on you to pay heed to your lessons and to not become busy with, “It was said … he said ..” and we ask Allaah سبحانه وتعالى to give our brothers who have made the mistakes they have, guidance and success in following the Truth, because a person is only human and needs help.
Wasaya wa Towjihat li-Tullaabil-Ilm, pp. 453-454.