Beneficial Answers to Questions on Innovated Methodologies - Shaykh Saalih-al-Fawzaan

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    Assalaamu'Alaykum Wa'Rahmatullahi Wa'Barakatuh,

    I will try to add as many ruling's as i can Insha'Allaah. Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee).

    For the Shaykh's biography, you can read it here,

    http://www.fatwa-online.com/scholarsbiographies/15thcentury/ibnfowzaan.htm


    Question:

    In this era, we hear a lot about something called the Islamic Jamaa'aat (groups) in the various parts of the world. What is the source for this name?


    Answer:


    The Messenger :saw:informed us and explained to us how we should act. He did not leave off any matter that would bring his ummah closer to Allaah except that he explained it. Nor did he leave off any matter that would bring them further from Allaah except that he explained it.

    An example of that is this issue. He :saw:said:

    "For indeed, whoever lives amongst you will see many differences."

    But what is the solution when this occurs? He :saw:said:

    "So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs that (come) after me. Hold onto it and bite onto it with your molar teeth. And beware of newly invented matters, for indeed every newly-invented matter is an innovation and every innovation is a misguidance."

    [This is an authentic hadeeth, based on all of its paths of narration, reported by Abu Dawood (4607), At-Tirmidhee (2676), and Ibn Maajah (34 of the Introduction). Al-Albaanee authenticated it in Irwaa-ul-Ghaleel (2455).]

    So these jamaa'aat (groups) -




    - whoever from them is upon the guidance of the Messenger and the Companions, particularly the righteous Khaleefahs and the (first) virtuous generations - then whichever jamaa'ah (group) is upon this methodology, we are with this jamaa'ah. We ascribe ourselves to it and work with it.

    And those groups that oppose the guidance of the Messenger, then indeed we abstain from them, even if they call themselves "Islamic" groups. Consideration is not given to names, it is only given to the facts. Names could be grand and magnificient but hollow and empty on the inside, not possessing anything, or they could also be false.

    The Messenger of Allaah :saw:said:


    "The Jews spilt up into seventy-one sects, and the Christians spilt up into seventy-two sects. And this ummah will split up onto seventy-three sects, all of them will be in the Hellfire except for one."

    We said:

    "Which one is that, O Messenger of Allaah?"


    He :saw:said:

    "He who is upon the same thing that I and my Companions are upon today."




    The way is clear. Be with the Jamaa'ah (group) that possesses this sign in them, those that are upon the same thing that the Messenger and his Companions were upon. So they are the true Islamic Jamaa'ah (group).
    As for those who oppose this methodology and tread other ways, then indeed they are not from us and we are not from them. We do not affiliate with them and neither should they affiliate with us. They should not be called a "Jamaa'ah," rather they should be called a sect from among the sects of misguidance.

    This is because the Jamaa'ah can only be upon truth. So it is that which unites the people and as for false hood, then it only divides and it does not unify.
    Allaah says:

    "And if they turn away, then verily they are only in divisons."

    [Soorah al-Baqarah: 137]


    Reference: Pg. 28-31
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    Question

    Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

    Answer


    The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent -




    - but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.
    This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators –



    - for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. -



    - This is why the Salaf would say:

    “Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

    [This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

    Reference: Pg. 31-32
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    Question

    What is the correct methodology for advising, particularly with regard to advising the rulers? Is it by publicising their evil actions from their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter?

    Answer

    Infallibility is not for anyone except Allaah’s Messenger :saw:. Rulers are humans and they make errors. So no doubt they have errors and mistakes, as they are not infallible. But do not make their errors a reason for you to publicise them and remove yourself from obeying them, even if they may be oppressive and unjust –



    ,and even if they may be sinful, so long as they do not commit clear disbelief. This is that the Prophet :saw: commanded us.


    Ahmad added to this in his narration:

    “And if you believe that you have some justification in the matter (i.e. of rebelling), do no act upon this suspicion. Rather, just hear and obey until it reaches you, without removing yourself from the obedience.”

    And there is further addition in the report of Ibn Hibbaan and Ahmad:

    “...even if they take your wealth and beat your back.”

    (Fath-ul-Baaree: 13/8)

    And if they have sins and commit oppression and injustice, then indeed having patience while obeying them –



    - keeps the unity, maintains unification of the Muslims, and protects the lands of the Muslims. Furthermore, there are great evils that result from in opposing them and seceding from them, which are greater than the evils that (may) come from them. So there will occur greater evil –




    - than that which comes from them in the first place, so long as this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk).
    We are not saying that one should remain silent at the errors that come out from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, by advising them privately, and writing to them in private. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst the people. This is not permissible. Rather, a confidential letter, should be written, in which there is advice –



    ,and handed over to the ruler or read to him orally. As for a letter that is written, then photocopied, then distributed to the people, then this act is not permissible because it is publicising (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget a speech, but as for a written letter, it remains and passes through hands. So this is not from the truth.
    The Prophet said:

    “The Religion is sincerity (advice). The Religion is sincerity (advice). The Religion is sincerity (advice).”

    We said:

    “To who, O Messenger of Allah?”

    He :saw: said:

    “To Allaah, His Book, His Messenger, the leaders of the Muslims and their common folk.”

    (Reported by Muslim (55))

    And in the hadeeth, it states:

    “Verily Allaah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him and not associate anything (in worship) with Him; and that (2) you hold tight onto the Rope of Allaah, all of you together, and not be divided, and that (3) you mutually advise he whom Allaah gives authority of your affairs.”

    (Saheeh: An authentic hadeeth reported by Ahmad (2/367) and Maalik in Al-Muwatta (2/756) with the verification of ‘Abdul-Baaqee.)

    The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allaah says:

    When there comes to them some matter touching (public) safety or fear, they make it known (among the people). But if Only they had referred it to the Messenger or to those charged with authority amongst them, the proper investigators would have understood it from them (directly).And had it not been for the Grace and Mercy of Allaâh upon you, You would have followed Shaitân (Satan), except for a few (from you).

    (Surah an-Nisaa: 83)

    So not everybody is fit to do this. And disseminating and publicising their errors is not from advising at all. Rather, it is from spreading evil and wickedness amongst those who believe. And it is not from the methodology of the Salaf As-Saalih, even if the intention of the one who does it may be good and pure, such as for the sake of forbidding an evil, according to his view. However, what he did is a greater evil than that which he is forbidding. Therefore, forbidding an evil may be evil in itself if it is done in a way other than what Allaah and His Messenger have legislated.



    So Allaah’s Messenger divided people into three categories: Amongst them is he who able is able to terminate the evil with his hand, and he is the one in authority, such as the ruler and those entrusted with authority, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids (evil) by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid the evil with their hearts, by hating it and by hating and withdrawing away from those who do it.


    Reference: Pg. 51-55
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    Question:

    Is the person who affiliates himself to one of the groups (jamaa'aat) considered an innovator?

    Answer:

    This depends on the groups (jamaa'aat), since the groups that contain in them oppositions to the Book and the Sunnah - the one who affiliates himself to them is considered an innovator.



    Reference: Pg. 32-33
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    Question:

    Is the person that calls himself Salafee considered a partisan?

    Answer:

    If calling oneself Salafee is for real, then there is no harm in that.




    - But if it is just a claim made by someone, then it is not permissible for him to call himself Salafee, while he is upon something other than the methodology of the Salaf.


    So for example, the Ash'arees says: "We are Ahlus-Sunnah wal-Jamaa'ah" but this is not true because what they are upon is not the methodology of Ahlus-Sunnah wal-Jamaa'ah. Likewise, the Mu'atazilah - call themselves muwahhideen (believers in Tawheed).

    Everyone claims to have a connection with Laylaa
    But Laylaa does not affirm that for (any of) them


    So the one who claims that he is upon the way of Ahlus-Sunnah wal-Jamaa'ah, he must follow the path of Ahlus-Sunnah wal-Jamaa'ah and abandon those who oppose that.

    As for the one who wishes to combine between the lizard and the whale, as they say, meaning: combine between the animals of the desert and the animals of the ocean, then this is not possible. Or he may be one who wishes to gather fire and water in hand.


    Ahlus-Sunnah wal-Jamaa'ah will never unite with the beliefs of those who oppose them, such as the Khawaarij and the Mu'atazilah, and the Hizbiyoon (partisans), such as those who are known as "The Modern Muslims". These people want to unite the deviations of the modern day people with the methodology of the Salaf. And "the last part of this ummah will not be rectified except by that which rectified its first part." So in brief, these matters must be distinguished and clarified.

    [Reference: Pg. 40 - 43]
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    Question

    Can the jamaa’aat (groups) be mixed with or are they to be abandoned?

    Answer

    If the goal behind mixing with them – for those who have the knowledge and insight to do so

    -... without calling them (to the truth) and without explaining that to them, then this is not permissible.

    So it is not permissible for a person to intermingle with those who oppose (the truth) unless it is in the circumstance in which there is a religious benefit, such as calling them to the correct Islaam and elucidating the truth to them, so that perhaps they may return.

    This is just as Ibn Mas’ood (radhiyAllaahu anh) did when he went to those innovators who were in the masjid, stopped by them and rejected their innovation.

    And such was the case when Ibn ‘Abbaas (radhiyAllaahu anh) went to the Khawaarij and debated with them, refuting their misconceptions. And there was a group of them who repented. So if mixing with them is done in this manner, then it is something required.

    But if they persist upon their falsehood, it is obligatory to refrain from them, oppose them and strive against them (Jihaad) for the sake of Allaah.

    Reference: Pg. 34-35
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    Question

    It has become widely spread amongst the youth in these days: That one is required to take Muwaazanah (balance between good and bad qualities) when criticising. So they say: “When a person is criticised for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticising correct, and am I required to mention a person’s good qualities when criticising.

    Answer

    I have already answered this question previously. However, if the person being criticised is from Ahlul-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.

    But if the person being criticised is form the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.

    Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities.

    Likewise, the Imaam’s amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!

    We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones.

    And if the one who being refuted is from Ahlul-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof...may Allaah forgive him...This was his Ijtihaad (legal judgement)...etc” This was the refutations were done between the Fiqh scholars of the four madhaahib and others.

    This does not destroy his position in knowledge, if he is from Ahlul-Sunnah wal’Jamaa’ah. The members of Ahlul-Sunnah wal’Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is base on the Prophet’s :saw: saying:

    “When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.”

    (Saheeh al-Bukhaaree (6919) and Saheeh Muslim (1716)

    As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates –



    The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticising him – was stated by some of the youth and a treatise what written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that this Muwaazanah is required. And I came across the treatise of Shaykh Rabee’ bin Haadee al-Madkhalee (hafithahullaah) –


    – in which he comprehensively refutes this treaties whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticising and that they refuted misguided individuals and didn’t praise them, because if they had praised them, this would have been seen as a contradiction.

    (Reference Pg. 56-66)
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    Question

    What is your opinion concerning the jamaa’aat (groups) as regards to a general ruling (for them)?


    Answer


    Everyone that opposes the Jamaa’ah of Ahlus-Sunnah, then he is misguided. We do not have anything but one Jamaa’ah (group), which is Ahlus-Sunnah wal-Jamaa’ah.




    And whatever opposes this Jamaa’ah is opposing the methodology of the Messenger :saw:.

    We also say that everyone that opposes Ahlus-Sunnah wal-Jamaa’ah, then he is from the people of desires. These “oppositions” vary in their rulings – whether they cause someone to be misguided or they take him out of the fold of Islaam – according to how big or small they are and how far or close they are to the truth.

    Reference – Pg. 33-34
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    Question

    Noble Shaykh, you and your brothers from among the scholars in this country are Salafees, all praise be to Allaah. And your method of advising the rulers is based on the Religion, as have been clarified by Allaah's Messenger. And we do not purify anyone before Allaah. However there are those who blame you for not outwardly repelling the errors that transpire. And others make excuses for you saying that you are under pressure from the government. So do you have any explanatory words of advice for these people?


    Answer

    There is no doubt that the leaders are like any other human beings - they are not free from error, and it is an obligation to advise them.



    However, discussing them in gatherings or while upon the minbars -


    - is considered to be from the prohibited forms of backbiting. And it is an evil worse than the evil that may occur from the leaders, since it is backbiting and since it harvests fitnah and division and affects the part of Da'wah.

    So the obligation is to convey the advice to them by secure and reliable means, not by openly pronouncing and propagating it.

    As for attacking the scholars of this country, saying that they do not advise the rulers or that they are subjugated under their command, then this is a method used by those who seek to cause divisions between the scholars and the youth and society, which will facilitate the mischief-maker's ability to produce his evil. This is because when someone thinks bad thoughts about the scholars he thereafter loses trust in them and opportunity presents itself for those with evil intentions to spread their poison.

    I believe that this way of thinking is a plot that has infiltrated this country and its inhabitant by way of foreign elements. So the Muslims must beware of it.
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    Question

    Jamaa’at at-Tableegh, for example, say: “We want to follow the methodology of Ahlus-Sunnah wal-Jamaa’ah.” However some of them fall into error and then say: “How can you make rulings on us and warn against us?”

    Answer

    Those who went out with Jamaa’at at-Tableegh and studied with them even wrote against them. Many people wrote about them, presenting the errors that they have. So you must read what has been written about them so that the ruling in this regard may become clear to you.


    All praise be to Allaah, Allaah has sufficed us over following this man and that man. So we have the path of Ahlus-Sunnah wal-Jamaa’ah, which we adhere to. And we do not have over us a Jamaa’ah (group for conveying (tableegh) or not conveying. We are not in need of this. So what is there after the truth except falsehood?


    As for their realities, then many books have been written about them, so examine them and you will come to know. And those who wrote about them are from those who went out with them, travelled with them and mingled with them. So they wrote against them based on knowledge and insight.


    Reference: pg. 38-39
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    Question

    Do these jamaa’aat (groups) fall into seventy-two sects that are ruined?

    Answer


    Yes, everyone that opposes Ahlus-Sunnah wal-Jamaa’ah, from those who ascribe themselves to Islaam, in matters related to the Da’wah or Creed or some aspect from the fundamentals of Eemaan, then indeed he falls into the seventy-two sects and is included in the threat. And his censure and punishment will be according to the extent of his opposition.


    Reference: pg. 39-40
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    Question

    It is well known that Da’wah (Calling) to Allaah requires one to have religious knowledge. Does this knowledge (that is required here) mean memorisation of the Book and the Sunnah. And is the knowledge that is studied in the schools and universities sufficient for calling (Da’wah) to Allaah?


    Answer


    Knowledge consists of memorising the texts and understanding their meanings. So it is not sufficient to just memorise the texts only. It is not sufficient for a person to just memorise the texts of the Qur’aan and the Ahaadeeth. One must also know their correct meanings. As for just memorising the texts without understanding their meanings, then this person has no right to call (i.e. make Da’wah) to Allaah.


    As for what is taught in the schools, then if it includes memorisation of the texts and the understanding of their meanings, then this is sufficient.


    But if it only consists of memorising texts without understanding their meanings, then this person is not qualified for Da’wah. However, he may be able to help the people memorise the texts that he has memorised, by dictating it to them without explaining their meanings. Or he can read the texts to them and allow them to hear it.


    Reference: pg. 43-44
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    Question

    Some people assume that calling to Allaah should not be carried out except by scholars, without any exception, and that anyone besides them is not required to carry out give Da’wah of what they know. So what is your advice on this?

    Answer


    This is not an assumption...this is the reality. Da’wah should not be done except by the scholars. This is my opinion. However, there are clear matters that every person knows about – so (for example) everyone should command good and forbid evil, depending on what he knows.

    Therefore, one should command his family members to pray and take action in those matters that are clear. This is an obligation even on the common folk. They should command their children to pray in the masaajid. The Prophet :saw: said:


    “Command your children to pray by seven, and beat them to it (if they don’t) by the age of then.”

    And he :saw: said:

    “Each one of you is a guardian and each one of you will be questioned about his responsibility.”

    This was called guardianship and the other was called commanding good and forbidding evil. The Prophet :saw: also said:

    “Whoever sees an evil, then let him change it with his hand, but if he is not able to, then with his tongue. And if he is not able to, then with his heart.”

    So a common person is required to command his family members with prayer, giving Zakaat, obeying Allaah and avoiding sins. And he is required to cleanse his home from sins and disobedience, and to raise his children upon obedience (to Allaah). This is what is required for him, even though he is from the common folk, since everyone knows about these things, as they are clear matters.

    As for the religious verdicts (fataawaa), clarifying the Halaal (lawful) and the Haraam (unlawful) and explaining Shirk and Tawheed, then no one should carry this out except for thescholars.


    Reference: pg. 44-45
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    Question

    The groups giving Da’wah have increased these days, and the callers to Allaah have also increased, but the response (from the people) is minimal. So what is the underlying reason for this?


    Answer


    We say:


    First:
    We do not encourage the increase of numerous groups in Da’wah or other than that. We desire one true group, which will call to Allaah upon knowledge.


    As for the spreading of groups and the increase in various methodologies, then this is what causes division and disharmony. Allaah, the Most High,
    says:


    “And do not dispute (with one another), for you will lose courage and your strength will depart.”


    (Surah Al-Anfaal: 46)


    And He says:


    “And do not be like those who split up and differed,”


    (Surah Aali-‘Imraan: 105)


    And He says:


    “And hold onto the Rope of Allaah, all of you together, and do not be
    divided.”


    (Surah Aali ‘Imraan: 103)


    We desire one group (Jamaa’ah) that will be upon the correct methodology and the correct Da’wah, even if its adherents may be scattered across different lands. For indeed, their point of reference will be one and the same,

    And they will all refer and consult with one another and thus support one another. This is what is necessary. As for having numerous groups that are not upon one methodology, then nothing will come out from this except differing.

    Secondly:
    There is no doubt in that if there is sincerity in the caller, this will have an effect on the one being called. So if the Caller is sincere in his intention, and he gives Da’wah based on the correct methodology, and he calls upon insight and knowledge of what he is calling to, then this will have an effect on the one receiving the Da’wah (Call). But if he is not sincere in his Da’wah (Call), and instead only calls to himself or calls to partisanship or to a deviant group or to fanaticism, even though he may label it Islaam, then this will have no beneficial result. And it has nothing to do with Calling to Islaam at all.


    And likewise, if he calls the people to the Book of Allaah and the Sunnah of Allaah’s Messenger, but yet doesn’t act upon what he calls to, then this is also one of the causes that chase people away from it. Allaah knows what is in the hearts and He knows what a person does regardless of where he is. So if he shows Allaah opposition when he is alone, yet when he is with the people, he outwardly displays that he is calling them to good, when in fact he is upon the opposite of this, then this will have no effect and this (good) deed will not be accepted from him, because Allaah has not blessed his Da’wah.


    Look at the example of the sincere callers and what fruits came out from their Da’wah, even though they were alone and had many opponents – such as Shaykh-ul-Islaam Ibn Taymiyyah and his students, Shaykh-ul-Islaam Muhammad bin ‘Abdil-Wahhab, and others. And then look at all of the callers out there today, and all the groups of Da’wah that exist, but which have little effect and little benefit. You will come to realise that what’s important lies in the “how” and not “how many.”


    Reference: pg. 45-47
  15. ditta
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    ditta Alhamdu'Lillaah Staff Member

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    Question

    Are the methodologies used for Calling to Allaah based on revelation or are they based on Ijtihaad (religious judgement)?


    Answer


    The methodologies used for Da’wah are based on revelation. The Qur’aan, the Sunnah and the Biography of the Prophet have clarified them to us,

    - so we must not introduce anything into that from ourselves. They can be found in the Book of Allaah and the Sunnah of His Messenger, so if we add something to these, we will lose and perish.

    The Prophet :saw: said:


    “Whoever introduces into our Command (i.e. the Sunnah), that which is not part of it, will have it rejected.”


    (Al-Bukhaaree (3550) and Muslim (1718)


    Yes, certain means have recently been introduced in order to assist the Da’wah today, which were not present before, such as loudspeakers, radio, newspapers, magazines, the fast modes of communication and universal broadcasts. These are all known as means, and they can be used for Da’wah, they are not called methodologies. So therefore, Allaah has clarified for us the (correct) methods (for Da’wah) in His saying:


    “Call to the Way of your Lord with wisdom and fair admonition and argue with them in a way that is best.”


    (Surah An-Nahl: 125)


    And in His Saying:


    “Say: This is my path. I call to Allaah upon clear insight (i.e. firm knowledge) – I and those who follow me.”


    (Surah Yoosuf: 108)


    There can also be found in the Prophet’s biography, with regard to the Da’wah that occurred in Makkah and Madeenah, that which will clarify the (correct) methodologies to use in Da’wah.


    “Indeed, you have in Allaah’s Messenger a good example.”


    (Surah Al-Ahzaab: 21)


    Reference: Pg. 47-50

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