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Table of Contents
TABLE OF CONTENTS.1
INTRODUCTION.2
SELECTED VOCABULARY.3
THE DEEN IS NASEEHAH..4
TO ALLAAH...8
TO HIS BOOK....13
TO HIS MESSENGER.19
TO THE IMAAMS OF THE MUSLIMS.28
TO THE COMMON MUSLIMS46
MORE BENEFITS FROM THE HADEETH..51
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Introduction:
Tameem al-Daaree narrated that the Prophet said: The Deen (Religion) is
al-Naseehah (sincerity). The people said: To whom? The Prophet said:
1) To Allaah
2) His Book
3) His Messenger
4) To the Imaams (rulers and scholars) of the Muslims
5) And the Muslims in general.
[Saheeh Muslim (98). This Hadeeth has also been reported from Abu Hurairah, Ibn `Umar, Ibn
`Abbaas in Sunan al-Tirmidhee, Sunan al-Nasaaee and Musnad Ahmad and others. See
Irwaa al-Ghaleel (26/1/62-63) of Shaikh al-Albaanee]
The purpose was to gather all the benefits regarding this Hadeeth, mentioned in these three
different books by these two noble Shaikhs and combine them into one book for the maximum
benefit and understanding.
This Hadeeth is from the Jawaami` al-Kalim (concise in wording but comprehensive in meaning), In
a few words the Prophet explained the rights of Allaah, His Book, His Messengers, the
Imaams and the common Muslims have upon us. When the Prophet said: The
religion is sincerity, it means the essence of this Deen is nothing but Naseehah. And this is why it
becomes more important for us to understand this Hadeeth as explained by the scholars.
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Naseehah: Definition
al-Deen, the religion of Islaam: the religion which Allaah is pleased with; the religion
which Allaah legislated, which the Angel Jibreel brought, which the Prophet
conveyed, and which the Companions followed; the religion which is complete; no
one introduces an innovation in it except that on that Day he will be turned away from the cistern
(Haudh) of the Prophet .
means: to stitch, to sew. Al-Munsihah ( )means: needle. So, one of the meanings of alNaseehah is to unite something together that is scattered or separated, as in sewing a garment.
{O you who believe! Turn to Allaah with sincere repentance!} [Surah al-Tahreem (66): 8]
It is as if the sins tear ones religion apart and it is then mended and put back together again by
sincere repentance. [Fath al-Baaree (1/138)]
So the Naseehah is a comprehensive word which is usually translated as sincerity in the English
language because the essence of it is being free from deception or cheating.
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Religion is sincerity, religion is sincerity, religion is sincerity.
He repeated it three times. [This is as per the narration reported by Abu Dawood and
al-Nasaaee in their respective Sunans]. He repeated it three times in order to grab the
attention of those being addressed, so that those who listen should pay heed. The Companions
said: To whom O Messenger of Allaah? He said:
The first Hadeeth which he mentioned is the Hadeeth of Tameem bin Aus al-Daaree that
the Prophet said:
1) To Allaah, 2) His Book, 3) His Messenger, 4) To the Imaams (rulers and scholars) of the
Muslims, 5) And the Muslims in general.
These are the five places pertaining with al-Naseehah.
The statement: on the authority of Abee Ruqayyah, this is being nicknamed (Kunyah) after a
female child, whereas normally the Kunya is with the name of a male child. But it doesnt matter if
one gets famous (by that Kunya). Sometimes the Kunya can be of other than a human, like Abu
Hurairah for example. Abu Hurairah got famous with this Kunya because he used to carry a
cat and he was very fond of it.
The Deen is Naseehah. Al-Deen here is Subject (Mubtada) and al-Naseehah is Predicate (Khabr)
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like saying: ( The Deen is nothing except Naseehah) (or this Deen is only and only
Naseehah). So when the sentence consists of two informants, then it is restricting (the
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meaning/action).
And his saying: al-Deen, meaning: the aspect of the religion which is related with
actions, because al-Deen has two aspects: the aspect in regards to the action; and the aspect in
regards to the reward (and reckoning).
The saying of Allaah :
Note: the predicate limits (the meaning or the action of) the subject when ( not) and ( except, but) are used
together in a sentence; or when ( verily, but, only) is used.
Example:
{Not upon the Messenger is [the responsibility] except to convey (the message).} [Surah al-Maaidah (5): 99]
and
{then the duty of Our Messenger is only to convey (the Message) clearly.} [Surah al-Taghaabun (64): 12]
In both these verses, the responsibility of the Messenger is only limited to convey the message.
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And the statement of the Prophet : The Deen (religion) is Naseehah (sincerity), is
{and have chosen for you Islam as your religion} [Surah al-Maaidah (5): 3]
Here it is related with the aspect of actions.
(In the beginning) the Prophet did not make it clear to whom this sincerity should be
so that the Companions should inquire (and ask) him about it; because when a thing is
first outlined and then it is explained (in detail), it becomes one of the reasons for understanding it
better. When a thing is vaguely described, then the self becomes eager (and curious) to understand
it properly. So when the self is eager (to learn) and the thing is explained thereafter, then it
becomes deeply rooted in the mind more than it would have had it been explained in the very
beginning itself.
And in some narrations, the Prophet repeated the phrase, al-Deen al-Naseehah
three times: al-Deen al-Naseehah, al-Deen al-Naseehah, al-Deen al-Naseehah.
So his saying: al-Deen al-Naseehah, is related with the actions. Al-Naseehah is with
the meaning sincerity and purity.
1) To Allaah, 2) His Book, 3) His Messenger, 4) To the Imaams (rulers and scholars) of the
Muslims, 5) And the Muslims in general.
Religion is sincerity, religion is sincerity, religion is sincerity. [Sunan Abu Dawood (4944),
Musnad Ahmad (4/102)]
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Similarly, the Deen of Islaam is free from every type of falsehood, deception, wickedness, cheating,
and betrayal. The Deen of Islaam is pure, and lucid. And similarly a Muslim maintains himself, from
the outside and the inside, upon sincerity and protects himself from having bad manners, and from
being treacherous and a betrayer, and other than that. As for the one who cheats or betrays or is
wicked or his apparent behavior is different from what is in his heart, then this trait is not part of
the Deen (rather it is the trait of a hypocrite). The Prophet confined (the meaning of)
al-Deen as al-Naseehah. And confining a thing means that nothing else is allowed to be
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included in it.
Note: In this Hadeeth the Prophet has stated that the Deen of Islaam is Naseehah. This is a profound
statement. In this one brief sentence, the Prophet has described the essence of Islaam. Its implication is
one of all-inclusiveness. Ibn Salaah mentioned: One of the interpretations of this is that ones religion cannot
be complete unless he fulfills the Naseehah to Allaah, His Book, and others mentioned in this Hadeeth. [Siyaanah
Saheeh Muslim (1/221)]
The meaning is not that Naseehah is all there is to Islaam. As Ibn Hajar said: The meaning of Naseehah forms the bulk
(and the most important pillar) of this religion. It is in the same way as the Prophet had said:
Hajj is `Arafah. [Sunan Ibn Maajah (3015), Sunan Abu Dawood (1949), Sunan al-Tirmidhee (889), Sunan al-Nasaaee
(3016, 3044) and graded as Saheeh By Shaikh al-Albaanee] [Fath al-Baaree (1/138)]
As is known, the pilgrimage involves many actions but the most important of them and the most predominate act is
that of `Arafah. Therefore the Prophet called Hajj as `Arafah. In the same way, this religion is in fact
Naseehah.
In Hajar reported that al-Khattaabee said: Naseehah is a comprehensive word than embodies every type of virtue
and the wanting or desire for all forms of goodness. Rather, there is no other word in the Arabic language that is so
comprehensive. [Fath al-Baaree (1/138)]
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Here the meaning of Naseehah is Khuloos (Sincerity, pureness, free (from)). In `Arabic when it
is said: the thing is Naasih, it means that it is free from cheating/deception. When it is said: the
honey is Naasih, the milk is Naasih, it means: free from cheating and mixing of impurities (or mixing
with poor quality).
And from sincerity towards Allaah is that a person makes constant Dhikr (remembrance) of his
Lord with his heart, his tongue and with his limbs. As for his heart, then there is no restriction on
how much Dhikr of Allaah a person can make. A person can make Dhikr of Allaah in all
circumstances, and in everything he wishes, and in everything he hears (and in everything that he
sees); because there is a Sign of Allaah in everything which points to His Wahdaaniyyah (Oneness),
His Ruboobiyah (Lordship), His Greatness and His Authority. So his pondering at the creation of the
heavens and the earth; and his pondering at the (creation) of the day and night; and his pondering
at the (other) Aayaat (Signs) of Allaah like the sun, the moon, the stars, the mountains, the trees,
the moving creatures and other than that, all this is considered as part of making the Dhikr of
Allaah in the heart.
1c) Guarding the limits set by Allaah :
And from the sincerity towards Allaah is that a person should have Ghairah (protective jealousy) for
Allaah. He should be enraged for Allaahs sake when the Mahaarim (things made forbidden
by) Allaah are violated - as the Prophet used to do. The Prophet never
took revenge for the wrong done to him, irrespective of what the people said about him, he never
took revenge (for personal reasons). But when the Mahaarim (the limits set by) Allaah were
transgressed, he would be the most severe of people in taking revenge from those
who transgressed the Muharramaat of Allaah . Similarly, a person should feel outraged for his
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Lords sake. He should not hear anyone insulting Allaah, or reviling Allaah, or making fun of Allaah
except that he should be enraged because of that and should rebuke (the one doing so); and if the
need arises, he should complain to the authorities because this is part of sincere advice towards
Allaah.
1d) Defending the Deen of Allaah against the deviants:
And what a beautiful statement Ibn al-Qayyim had said in al-Nooniyyah (1/308):
They fled from the servitude for which they were created
So they were plagued with the servitude of the self and Shaitaan.
They fled from the servitude for which they were created and that is the worship of Allaah. Allaah
said:
{I have not created the Jinns and mankind except to worship Me} [Surah al-Dhaariyaat (51): 56]
*
* *
{And they say: al-Rahmaan (Allaah) has begotten a son. Indeed you have brought forth (said) a terrible evil thing;
whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, because they
ascribe a son (or offspring or children) to al-Rahmaan (Allaah).} [Surah Maryam (19): 88-91]
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Note: Abu Hurairah narrated that the Messenger of Allaah said: The world is a prison for the
Believer and Paradise for the disbeliever. [Saheeh Muslim (7058) and others]
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And from sincerity towards Allaah is: that you defend the Deen of Allaah which He has
legislated for His slaves, so that he abolishes the conspiracies of the conspirators, and he refutes
the deviants, those who oppose the Deen saying that it (the Deen) is a restriction which restricts
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the freedom of the people. As a matter of fact, the Deen does indeed restrict freedom ; because a
person should restrict himself for the sake of Allaah and towards Allaah and towards His Deen.
Anyone who does not restrict himself by this, he will be under Shaitaans constraints and will follow
the footsteps of Shaitaan. This is because a man can never be on his own, he would be always be
between the two (either he restraints himself or he will be constrained by Shaitaan). No doubt, in
everything, he will face a choice of whether doing good or doing evil.
And from sincerity towards Allaah is: that one should be a propagator of the Deen of Allaah
among His slaves, because this is the (lofty) status (and responsibility) of all the Messengers. They
were callers - inviting people - towards the worship of Allaah , as Allaah mentions about
them:
{And verily, We have sent among every Ummah a Messenger (proclaiming): Worship Allaah
(Alone), and avoid Taghoot (all false deities, etc. i. e. do not worship others besides Allaah).
Then of them were some whom Allaah guided and of them were some upon whom the straying
was justified.} [Surah al-Nahl (16): 36]
The saying of Allaah : { then of them} means: those from the Ummah in which the
Messengers were sent. We ask Allaah that He guides us and you towards the Straight Path.
{Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left
him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allaah?
Will you not then remember?} [Surah al-Jaathiyah (45): 23]
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{Verily, the hypocrites will be in the lowest depths (grade) of the Fire; and no helper will you find
for them.} [Surah al-Nisaa (4): 145]
But why? Because:
{They (think to) deceive Allaah and those who believe} [Surah al-Baqarah (2): 9]
For this is a major deception.
As for the one who is sincere, then firstly his outer behavior and inner beliefs are the same with
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It is a must that one should be sincere from the outside and the inside. The one who displays as
being upon Tawheed, while from the inside is upon Shirk; or the one who displays that he has
Imaan, while from the inside he is upon Kufr; then he is a hypocrite. A hypocrite is more evil than a
pure Kaafir. As Allaah said:
{They (think to) deceive Allaah and those who believe, while they only deceive themselves and
perceive (it) not.} [Surah al-Baqarah (2): 9]
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understanding of this statement ( ) and to abide by it, and towards worshiping Allaah
with sincerity. The purpose of articulating this statement is not limited to uttering it with the
tongue only (rather, it is to believe in the heart, to articulate it with the tongue, and to act upon it
using the limbs). The one who says a lot, but does not believe in it nor act upon what it
implies is a hypocrite. Hypocrisy is to display the good deeds while hiding the evil which is within.
The one who shows his good deeds to the people while he opposes it from within is a hypocrite;
and hypocrisy is worse than Kufr and we seek Allaahs refuge for a Kaafir is clear and open about
his Kufr, the people are aware of it and take precautions against him. But as for the hypocrite, then
he deceives the Muslims, making them think that he is one of them whereas he is their enemy. He
betrays them, and eagerly waits for a calamity to afflict them, and chases their shortcomings and
faults, spreads them and slanders them. When the Muslims are afflicted with some calamity, his
hypocrisy and Kufr is exposed and he sides with the enemies of the Muslims. But when the Muslims
are blessed with prosperity and goodness, he displays his faith so that he may live and enjoy
amongst the Muslims. This is the trait of a hypocrite; he wants to deceive Allaah and to deceive the
people. Allaah said:
Sincerity towards this Book (the Quraan) is by believing in everything that it informs, meaning:
whatever the Quraan informs (of the things that already took place or that are going to happen in
the future), it is obligatory to believe in them, and especially in regards to the Quraan. For the
Quraan and all praise is for Allaah alone from the time of the Prophet till this day
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of ours, it has reached us in Mutawaatir form and it will be this way till the end of time when
Allaah will raise it. It is recited by the young and the old. But as for the earlier books, they were
distorted, changed and altered, but whatever is authentic (or true) in them, we have to affirm the
message that it brings. But we do not worship Allaah according to the commandments mentioned
in the previous books except with the evidence mentioned in our Sharee`ah.
Note: Mutawaatir (Successive): A successive narration is one conveyed by narrators so numerous that it is not
conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity.
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Note: The Jahmees, the Ash`arees, the Matrudees and the Mu`tazilees, they all deny (completely or partially) or
distort the meaning especially when the Aayaat arerelated to the Names and Attributes of Allaah
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{Verily We: It is We Who have sent down the Dhikr (i.e. the Quraan) and surely, We will guard it
(from corruption).} [Surah al-Hijr (15): 9]
Allaah has guaranteed to protect the Quraan, so whoever makes a claim about even a single
letter of the Quraan, that it has been removed, then he has lied against Allaah . Upon him is
to repent from this apostasy and turn to Allaah (seeking His forgiveness).
And from sincerity towards the Book of Allaah is explaining the Quraan (for the welfare) of the
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Believers - explaining the true meaning, according to the apparent meaning (fulfilling the purpose
for which it was revealed); without any distortion or changing (the meaning). If one is sitting in a
gathering, part of goodness and sincerity towards the Book of Allaah is that one (who is
knowledgeable) should present a verse from the Book of Allaah and should explain it to the
people, clarifying for them its meaning especially those verses which are often repeated in
prayers like Surah al-Faatihah; for al-Faatihah is from the pillars of prayers (and which should be
recited) in every Rak`ah (unit), by the Imaam, those who are following him and those who are
praying individually. People are in the need of understanding this Surah. So if a person explains it to
them and makes them understand, then this is from the sincerity towards the Book of Allaah .
[Note: Unlike that sect (Baatiniyyah) which says that there are two meanings for every verse in the Quraan: the
apparent one and the hidden one. They claim that the apparent meaning is for the common Muslims to follow,
whereas none other than their leaders know the hidden meaning of these verses.
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*
*
*
{And truly, this (the Quraan) is a revelation from the Lord of the `Aalameen * which the
trustworthy Rooh [Jibreel] has brought down * upon your heart (O Muhammad) that you may be
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(one) of the warners * in the plain Arabic language.} [Surah al-Shu`araa (26): 192-195]
{Upon your heart (O Muhammad) that you may be (one) of the warners.}
So based on this, it is not from sincerity towards the Book of Allaah that a person says: The
Quraan is an expression of the words of Allaah and not the actual words of Allaah per se; or that
one says: It is from the many creations of Allaah (i.e. it is created), or things similar to it. Rather,
from sincerity is to believe that it is truly the Words of Allaah, in letters and in meaning.
None should touch the Quraan except the one who is Taahir (clean). [Graded as Saheeh by
Shaikh al-Albaanee in Irwaa al-Ghaleel (122) and in Saheeh al-Jaami` (7780)]
Note: Our Deen is all about clarity: In a span of a few Aayaat, Allaah clarified for the people about Himself, about
the Quraan, about Jibreel and about the Prophet so that there is no more doubt left in the hearts
of the people.
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And contemplate how He said: {upon your heart}, even though the Prophet used
to listen to it through his ears. If the ears do not carry what they heard to the heart, then it will not
settle in the soul. Nothing settles in the soul except when it reaches the heart through the ears or
through seeing with the eyes, or touching with the hand, or smelling with the nose, or tasting it
with the mouth (tongue). Anyhow, the (place of) settlement is the heart. That is why He said:
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Note: And also from the sincerity and respect towards the Book of Allaah is to recite it regularly and to recite it
with a beautiful voice, and to contemplate over its Aayaat, and to memorize it (as much as possible), and to implement
its teachings.
a) Recite it regularly:
Narrated `Abdullaah bin `Amr : Allaah's Apostle said to me: Recite the whole Quraan in one
month's time. I said: But I have power (to do more than that). Allaah's Apostle said: Then finish the
recitation of the Quraan in seven days, and do not finish it in less than this period. [Saheeh al-Bukhaaree (4691) and
Muslim (1971)]
b) Recite it in a nice voice:
{and recite the Quraan (aloud) in a slow, (pleasant tone and) style.} [Surah al-Muzammil (73): 4]
Narrated Abu Hurairah said: Allaahs Messenger said: Whoever does not recite Quraan in a
pleasant, loud voice is not from us. [Saheeh al-Bukhaaree (7527)]
c) Contemplate over its Aayaat:
{And We have indeed made the Quraan easy to understand and remember, then is there any that will remember
and receive admonition?} [Surah al-Qamar (54): 17, 22, 32, 40]
Yazeed ibn `Abdullaah said that `Abdullaah ibn `Amr asked the Prophet : In how many days
should I complete the recitation of the whole Quraan, Apostle of Allaah? He replied: In one month. He said: I am
more energetic to complete it in a period less than this. He kept on repeating these words and lessening the period
until he said: Complete its recitation in seven days. He again said: I am more energetic to complete it in a period less
than this. The Prophet said: He who finishes the recitation of the Quraan in less than three days does
not understand it. [Sunan Abu Dawood (1390) and authenticated by Shaikh al-Albaanee]
d) Memorize it (as much as possible):
Narrated `Abdullaah bin `Amr that the Prophet said: It shall be said to the Companion of the
Quraan (i.e. the one who memorized the Quraan), Recite, and rise up, recite (melodiously) as you would recite in
the world; for indeed your rank shall be at the last Aayah you recited. [Sunan al-Tirmidhee (2914), Sunan Abu
Dawood (1464) and Sunan Ibn Maajah (3780) and graded as Hasan Saheeh by Shaikh al-Albaanee]
e) Implement its teachings:
{And indeed We have put forth every kind of example in this Quraan, for (the benefit of) mankind. But, man is ever
more quarrelsome than anything.} [Surah al-Kahf (18): 54]
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Or touching it from behind a barrier (like wearing a glove etc.), because the one who touches it
from behind a barrier is like the one who has not touched it in reality. It is not obligatory, but one
should (try) not to recite the Quraan, even by heart, except when in the state of purity because
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this is from the manners of respecting the Quraan.
As for placing the Mus-haf (the Quraan) on the clean and pure earth, then there is no problem
with it, because this is neither from disrespecting nor insulting the Quraan. This usually happens
when people are praying while reciting by looking into the Mus-haf (or when they are reciting from
the Mus-haf and they come across a verse of prostration) and they want to prostrate; so they place
it (on the earth) in front of them. This is not considered as disrespect or insult to the Mus-haf and
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there is no problem in doing so. And Allaah knows best.
And from sincerity towards the Book of Allaah is not to put it in places where it can be
disrespected. Putting it in certain places is disrespecting it, like putting it in the trash or something
similar. It is necessary to take precautions especially for what some of the young ones do, those
who when they have finished their lessons in their schools (i.e. when they finish their academic
year) would throw their books which would contain portions from the Quraan on the street or in
the dustbin or other (unclean) places. And we seek Allaahs refuge from this.
Second: Believing in all that is mentioned in the Book, with a firm belief, without any hesitation. If a
person belies even a single incident mentioned in the Book, then he is not sincere; and if he doubts
in it or is indecisive, then he is not sincere.
Third: Fulfilling the obligations mentioned in it. Whatever obligation is mentioned in the Book of
Allaah, one should abide by it. If one does not abide by it, then he is not sincere to it.
Fourth: Shunning that which it prohibits, if one does not do it, then he is not being sincere.
Fifth: To believe that all that is mentioned in it regarding the rulings (the commands and the
prohibitions), that they are the best, and that no ruling is better than what is mentioned al-Quraan
al-Kareem.
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Note: Amongst the worst type of disrespect to the Book of Allaah is what the magicians do with it. They would use
the verses from the Quraan to please Shaitaan and to perform magic, or to make amulets or cast spells, by writing
them in backwards, and sometimes with blood or urine. They would also recite them in unclean places like toilets etc.
We seek refuge in Allaah from Shaitaan and his allies.
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First: Defending it: that one should defend it from distortion and exposing the one who tries to
distort it.
Sixth: To believe that this Quraan is the Speech of Allaah , both in words and in meaning,
Allaah in reality spoke with it, and Jibreel took it from Allaah and came with it and revealed it
to the Prophets heart so that he may be one of the warners, in plain
`Arabic language.
First: To believe that it is indeed the Speech of Allaah (in words and meaning).
Second: To learn its (proper recitation).
Third: To increase in its recitation.
Fourth: To ponder over it, mere recitation without understanding its meaning and explanation is
not sufficient.
Fifth: To act upon its (teachings).
And `Ilm (knowledge) without actions does not benefit anything. Even if you were to memorize the
(whole) Quraan and recited it a lot; as long as you dont act upon its (teachings), you are not
sincere to the Book of Allaah . Rather, you are betraying the Book of Allaah .
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Then he said: His Book. Sincerity towards the Book of Allaah and it is the Quraan
is to believe in it, and to believe that it is the Speech of Allaah which He revealed and is not
created, and that it is indeed the Words of Allaah in truth, which He revealed upon His Messenger
; thereafter reciting it a lot, pondering and contemplating over its meaning, and
seeking its Tafseer (explanation) and then acting upon it and making the actions sincerely for Allaah
alone. The following are from the sincerity towards the Book of Allaah :
One should have complete faith in his Messengership, and that Allaah has sent him for the
whole of creation the `Arabs and the non-`Arabs; the Humans and the Jinn. Allaah said:
{And We have sent you (O Muhammad) as a Messenger to mankind.} [Surah al-Nisaa (4): 79]
And He said:
{Blessed be He Who sent down the criterion (of right and wrong, i.e. this Quraan) to His slave
(Muhammad) that he may be a warner to the `Aalameen (mankind and jinn).} [Surah al-Furqaan
(25): 1]
And there are many Aayaat with similar meaning. Therefore one has to believe that Muhammad
is the Messenger of Allaah for the whole of creation for the Jinn and the mankind.
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Note: Naseehah (sincerity) towards the Messenger of Allaah is by venerating him, aiding him while he
was alive and reviving his Sunnah after his death by learning it and teaching it, and by implementing his statements and
actions, and by loving him and loving his followers (the Companions).
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Convey from me, even if it is one verse. [Saheeh al-Bukhaaree]
Note: This includes the information about the things which have already happened like the stories of the people in
the past; the things which are going to happen in the future like the portents of the Hour, the things that are going to
happen on the Day of Judgment, and Paradise and Hell.
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And from sincerity towards the Messenger of Allaah is to emulate him sincerely, i.e.
one should not exceed and go beyond the Sharee`ah which he had brought (by innovating in the
Deen), nor should one make any reductions in the Deen (by doing things as and when one likes and
leaving it when he does not like it). One should make him the Imaam in all of his affairs and acts of
`Ibaadah (worship). Verily! He is the Imaam of the whole Ummah and their leader. It is
not permissible for anyone to obey other than him, except for the one (i.e. the scholar) who is an
intermediate between him and the Messenger provided that he (i.e. the scholar) has
the knowledge of the Sunnah which you dont have. In this case, then there is no problem in you
following this person with the condition that you firmly believe that he is guiding you towards the
Sharee`ah and that he is not independent (to do or dictate as he pleases). No one is allowed to
dictate about the Sharee`ah except the Messenger of Allaah with the permission of
Allaah. As for others, then their responsibility is to only convey the message of the Prophet
, as the Prophet said:
And every innovation (in the Deen) is misguidance [Saheeh Muslim (1885)]
There is no exception in this, every Bid`ah, either of speech, actions or beliefs, is included in this.
Everything which opposes the guidance of the Prophet and that which he brought
either in belief or speech or action, is considered as Bid`ah. So, from sincerity towards the
Messenger of Allaah is to wage war (strive) against Ahl al-Bid`ah, like how they wage
war against the Sunnah (and its people). If they wage war (against the Sunnah) with their speech,
they refute them through speech; and if they wage war through their actions, then respond to
them through actions - like for like. This is all part of sincerity towards the Messenger of Allaah
.
And from sincerity towards the Messenger of Allaah is to honor his Companions,
respect them and love them. The Companions were humans, but there is no doubt that they were
special and the most privileged of people. The Sahaabah were the best generation (of this
Ummah), because they accompanied the Messenger of . Whosoever reviles the
Companions, or hates them, or backbites them, or points to something as a means to belittle them
- then he has not been sincere towards the Messenger of Allaah . And if he claims that
he is sincere towards the Messenger , then (know that) he has lied. How can one insult
and hate the Companions of the Messenger of Allaah and still (claim to) love the
Messenger and (claim to) be sincere to him?
And it has been (authentically) reported from the Prophet that he said:
A man is upon the religion of his friend, so let one of you look at whom he befriends. [Sunan
Abu Dawood (4833) and Sunan al-Tirmidhee (2378) and graded as Hasan by Shaikh al-Albaanee]
So if the Companions of the Prophet are insulted by this insulting slandering liar, then
he has in fact insulted the Prophet , and he is not being sincere towards him
. Rather, in reality, he has insulted the Sharee`ah because the ones who brought us the
Sharee`ah are the Companions . So if reviling them and insulting (and accusing) them was
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correct, then it means the Sharee`ah is also not safe and free from errors, because it means that
the Sharee`ah has been brought to us by blameworthy people. Rather, insulting the Companions
is like insulting Allaah we ask Allaah for our wellbeing (from such falsehood). It is
an insult to the Wisdom of Allaah because (it means that) He chose - for His Messenger
and for carrying His Sharee`ah a blameworthy people. Therefore, from sincerity
towards the Messenger of Allaah is to love his Companions, and respect them and
honor them, as this is part of the Deen.
{Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him
who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much.} [Surah alAhzaab (33): 21]
Second: To believe that he is indeed the Messenger of Allaah, he did not
lie and he should not be belied (i.e. he should neither be denied nor should any falsehood be
attributed to him). He is the truthful one and the one trusted (by Allaah).
Third: To believe in everything that he has informed the things of the past, present
and the future.
Fourth: To comply with his commands.
Fifth: To shun everything that he has prohibited.
Sixth: To defend his Sharee`ah.
Seventh: To believe that whatever came through the Prophet regarding the
commands and the prohibitions, then the obligation to comply with it is similar to when it is coming
from Allaah, because whatever has been affirmed in the (authentic) Sunnah, then it is like
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{O you who believe! Obey Allaah and obey the Messenger} [Surah al-Nisaa (4): 59]
{He who obeys the Messenger (Muhammad), has indeed obeyed Allaah} [Surah al-Nisaa (4): 80]
and:
and:
{And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you,
abstain (from it)} [Surah al-Hashr (59): 7]
Eight: Aiding the Prophet , if he was alive then being with him and besides him; and
aiding his Sunnah after his death (by reviving that which has been forgotten and
helping those who follow his Sunnah).
14
None of you will have faith till he loves me more than his father, his children and all of mankind. [Saheeh alBukhaaree (14, 15) and Saheeh Muslim (144)]
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Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie
against me intentionally then surely let him occupy his seat in Hell-Fire [Saheeh al-Bukhaaree
(1291) and Saheeh Muslim (4)]
So do not attribute to the Prophet anything except that which has been narrated
through reliable scholars. So if you know the Sanad (the chain of narration), and you know the
narrators, then do not attribute anything to the Prophet except which you have
verified it to be authentic. But if you have no knowledge in this regards, then you should refer back
to the foundation of the Sunnah: the authentic books (of Ahaadeeth) (like the two Saheehs), which
their authors took care to report only that which has been confirmed to be from the Prophet
. As for that which is not confirmed, then you should not attribute it to the Prophet
till you verify its authenticity, and then after this, you should implement his
Sunnah.
3d) Do not interpret the Hadeeth according to your own understanding:
And simply memorizing the Ahaadeeth without understanding its meaning (does not serve the
purpose), rather you should know its meaning so that you can act upon it. It is not possible that you
can (correctly) act upon a Hadeeth without understanding its meaning; and nor is it allowed for you
to interpret it from your own when you dont understand its meaning. Dont say: the Prophet
said such-and-such and this is what it means, till you understand the correct meaning,
that which the reliable scholars have affirmed (and explained). So you should not attribute to the
Prophet except the wording, do not attribute to him your own
interpretation; and that too only those narrations which you came to know about their
authenticity, either by your own if you are from its people (i.e. Muhaddith) or by asking the
scholars or you refer back to the authentic books of Ahaadeeth, which have been recorded, and
have been accepted by the Ummah, like Saheeh al-Bukhaaree, Saheeh Muslim and similarly those
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Verily he among you who lives long will see great controversy, so you must keep to my Sunnah
and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to
the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented
matters [in the religion], for verily every Bid`ah (innovation) is misguidance. [Sunan Abu Dawood
(4607), Sunan al-Tirmidhee (2676), and graded as Saheeh by Shaikh al-Albaanee]
So ward off (every type of) Bid`ah (in religion), for which there is no proof from the Sunnah of the
15
Prophet .
3f) Be clear when you quote a weak Hadeeth:
And from Sincerity towards the Messenger of Allaah is that those Dha`eef (weak)
Ahaadeeth - which have been graded as weak the scholars - such Ahaadeeth should not be
asserted to be from the Prophet . Rather, one should say: It has been narrated from
the Prophet , or it has been reported from the Prophet ; but never say
15
Note: Acting upon Bid`ah is like eating bad food as Shaikh al-Islaam, Ibn Taymiyyah said:
The Legislated matters (Sharee`ah) are the nourishments of the hearts. So, whenever the hearts are nourished upon
Bid`ah, there is no space left for the Sunnah. Its similarity is like a person being nourished upon bad food (which is
neither good in taste nor beneficial for the body). [Iqtidhaa Siraat al-Mustaqeem (2/104)]
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He who does an act which we have not commanded, will be rejected (by Allaah). [Saheeh
Muslim]
Note: Amongst the treacherous who attribute lies to Allaah and His Messenger are the Soofees those
who believe in Hulool (Divine indwelling [i.e. the belief that Allaah dwells within a human being]) or Ittehaad
(Unity [i.e. the belief that the Creator and the creation are one]) or Wahdatul-wujood (Unity of existence [i.e. all that
exist is Allaah]) who say:
My heart informed me from my Lord (i.e. they receive revelations directly from Allaah)
Or they say:
We take (our knowledge) from the Ever Living One, Who dies not, whereas you take (your knowledge) from
intermediaries (meaning the Prophet and his Companions).
Or:
: :
It was said to one of the Soofees: Why dont you go to `Abdul-Razzaaq to hear from him the Hadeeth (of the Prophet
?) To which he replied: What is the need to hear from `Abdul-Razzaaq for the one who hears from alKhallaaq (the Supreme Creator - Allaah)?
[See Ibn al-Qayyims: ( 1/123)]
This is clear Kufr as Allaah says:
{And who can be more unjust than he who invents a lie against Allaah, or says: I have received inspiration,
whereas he is not inspired in anything; and who says, I will reveal the like of what Allaah has revealed. And if you
could but see when the Dhaalimoon (wrong-doers) are in the agonies of death, while the angels are stretching forth
their hands (saying): Deliver your souls! This day you shall be recompensed with the torment of degradation
BECAUSE OF WHAT YOU USED TO UTTER AGAINST ALLAAH OTHER THAN THE TRUTH. And you used to reject His
Aayaat with disrespect!} [Surah al-An`aam (6): 93] =
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(regarding a weak Hadeeth): the Prophet said such-and-such, or he did such-andsuch. One should say it in such a way which (directly or indirectly) indicates its weakness, and this
is part of being honest. And all this is part of Sincerity towards the Messenger of Allaah .
So it is not for everyone (to enter this field) by just reading a few books of Hadeeth, and then to
start grading the Ahaadeeth as authentic or weak or to expound it and explain it from his own
without having the correct understanding, because this is treachery and dishonesty towards the
Sunnah of the Messenger . It is obligatory to honor the Sunnah; and no one should
engage in this field except those who have specialized in it.
= Then there are those (amongst the Soofees and others) who authenticate a weak Hadeeth - in complete defiance to
the rules laid out by the Muhadditheen - only because that weak or fabricated Hadeeth supports their desires. They
first invent a practice or belief and then look for some evidence to support it. But if the evidence opposes it, they will
cling on to their misguidance and reject the Hadeeth even if it is authentic.
Then there are those from the Ahl a-Bid`ah from the likes of the Mu`tazilah and the Jahmees who reject the authentic
Hadeeth (and even the Aayaat from the Quraan) only because they could not comprehend it. They reject the
Ahaadeeth that the Believers will see their Lord in the Jannah, or the existence of the Bridge (which will be laid on the
back of the Hellfire and everyone will be made to cross it), or the Scale (Meezaan), or the Ahaadeeth of the
Intercession (that the Prophet will intercede for the sinners on the Day of Judgment), or the Ahaadeeth regarding
Dajjaal (only because he is not mentioned in the Quraan) and there are many more Ahaadeeth which they reject.
Example: In one of the gatherings of the Khaleefah Haroon al-Rasheed, Abu Mu`aawiyah al-Dhareer narrated the
following Hadeeth: Aadam and Moosaa debated with each other till the end of the Hadeeth.* One of those
present in the gathering said: How is that possible knowing that between Aadam and Moosaa (is a long gap)? So the
Khaleefah al-Rasheed got angry and said: He is narrating to you the Hadeeth of the Messenger of Allaah
and you oppose it by saying: How? And he kept on rebuking that person till those in the gathering calmed him
down. [`Aqeedah al-Salaf As-haab al-Hadeeth of al-Saaboonee (1/40)]
*The complete Hadeeth: Narrated Abu Hurairah : The Prophet said: Aadam and Moosaa
debated with each other and Moosaa said: You are Aadam the one who turned out your offspring from Paradise.
Aadam said: You are Moosaa whom Allaah chose for His Message and for His direct talk, yet you blame me for a
matter which had been ordained for me even before my creation? Thus Aadam overcame Moosaa. [Saheeh alBukhaaree (3409, 6614, 7515) and Saheeh Muslim (6409, 6410, 6411, 6412)]
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Allaah that the ignorant ones engage in this field and call themselves as
Muhadditheen only because they have read some books of Hadeeth or have memorized a few
Ahaadeeth. Just because one has memorized the Ahaadeeth does not make him a Muhaddith; a
Muhaddith is the one who specializes in the field and has knowledge about the narrators. The
science (of Hadeeth) is vast and which should only be learned by sitting with the scholars and those
who have expertise in this field.
{Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes,
and make us leaders for the Muttaqoon.} [Surah al-Furqaan (25): 74]
They did not ask Allaah for authority or governorship. Rather, they asked Allaah for
Imaamah (leadership) in Deen because the slave of al-Rahmaan (the Most Beneficent) do not seek
authority nor do they ask for governorship. But as the Prophet said to `Abdul
Rahmaan bin Samurah :
Do not seek to be a ruler, because if you are given authority because of your asking for it, then
you will be held responsible for it, but if you are given it without asking for it, then you will be
helped in it (by Allaah). [Saheeh al-Bukhaaree (6622, 6722, 7146, 7147) and Saheeh Muslim
(4062, 4487)]
They only seek Imaamah in Deen; and about whom Allaah said:
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As for the Imaam in Deen, then it refers to the scholars, those who lead the people towards the
Book of Allaah and guide them towards it and teach them the Sharee`ah of Allaah. Allaah
said in the Du`aa of the slaves of al-Rahmaan (the Most Beneficent):
* * *
{Move not your tongue concerning (the Quraan, O Muhammad) to make haste therewith. It is
for Us to collect it and to give you (O Muhammad) the ability to recite it (the Quraan), And when
We have recited it to you [O Muhammad through Jibreel], then follow you its (the Quraans)
recital. Then it is for Us (Allaah) to make it clear to you.} [Surah al-Qayaamah (75): 16-19]
The Prophet used to rush in his attempts to grasp the revelation and he would be
reciting the revelation with Jibreel while he was reciting it. That is why Allaah said:
{Move not your tongue concerning (the Quraan, O Muhammad) to make haste therewith}
17
Note: As the Prophet said: The scholars are the inheritors of the Prophets and the Prophets do not
leave behind a dinar or a dirham, leaving only knowledge, and he who takes it takes an abundant portion (of
goodness). [Sunan Abu Dawood (3641), Sunan al-Tirmidhee (2682) and Sunan Ibn Maajah (223) and graded as
Saheeh by Shaikh al-Albaanee]
Al-Hasan al-Basree said: If it were not for the scholars, people would have behaved like cattle. [al-Tabsirah of
Ibn al-Jawzee (2/193)]
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And from sincerity towards the Imaams of the Muslims in Deen and knowledge is that a person
should be diligent and keen in seeking knowledge from the scholars; for they are the means and
17
intermediates between the Messenger of Allaah and between the Ummah. One
should be keen in seeking knowledge from the scholars by all means (possible). In our times, and all
praise is for Allaah alone, the means (of seeking knowledge) have increased, books, audios and
other means. So be keen in seeking knowledge from the scholars. Seek knowledge with care
(patience and devotion) and do not be hasty (impatient and inattentive); because if a person rushes
(and is inattentive) while seeking knowledge, then perhaps he may understand it in a way other
than what his Shaikh was trying to convey. And Allaah taught the Prophet the
manners of seeking knowledge, when He said:
And from the sincerity towards the scholars is that people should not spy on them to expose their
secrets and when they slip or err, because they are not Ma`soom (infallible). Many before have
slipped and erred, as every son of Aadam is liable to commit mistakes, and the best of those who
18
make mistakes are those who repent. And especially the one who seeks knowledge; he should
not be the one carrying the errors of his Shaikh to the people and exhausts (his time and energy)
over it. (Rather he should correct his Shaikh), for how many people have benefited from their
students, who alert them when they err, in matters of knowledge and in matters of actions or any
other error, because in the end the person (the scholar) is a human being.
So the important thing is that one should not lie in wait to find errors as has been mentioned in a
Hadeeth:
O you who accepted Islaam with his tongue, while faith has not reached his heart! Do not harm
the Muslims, nor revile them, nor spy on them to expose their secrets. Indeed if anyone searches
for their faults, Allaah will search for his fault, and if Allaah searches for the fault of anyone, He
will disgrace him (even if he is hiding in) his house. [Sunan al-Tirmidhee (2032) and Sunan Abu
Dawood (4880) and the wordings are his; and graded as Hasan Saheeh by Shaikh al-Albaanee]
This is regarding (the honor of) the Muslims in general, so what about (the honor of) the scholars?
18
Every son of Aadam commits sin, and the best of those who commit sin are those who repent. [Sunan al-Tirmidhee
(2499) and Sunan Ibn Maajah (4251) and graded as Hasan by Shaikh al-Albaanee.]
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Anyhow, the sincerity towards the Imaams of the Muslims in knowledge and Deen is that a person
does not scavenge after their faults. Rather, he looks for excuses for them. Call them and inform
them that I have heard such-and-such about you, is it true? If he says: Yes. Say to him: I think that
this is wrong. He may either clarify for you and explains to you something you might not be aware
of, and because of which you thought he was wrong; or he may have overlooked something, and
you make him aware of it and he may become grateful to you for this. And it was said about the
first Imaam of the Muslims, in Deen and authority after the demise of the Prophet ,
Abu Bakr that in his first sermon, addressing to the people, he said about himself: If I
stray (from the path), then straighten (i.e. correct) me.
human (liable to make mistakes).
19
So correct your brother even if he is a person of knowledge, because much danger is involved here.
If the scholar is correct, Allaah may guides many people through him and if he errs, then many
people will deviate because of him. So the slip of a scholar is a severe thing.
19
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And therefore, from the sincerity towards the Imaams of the Muslims, the scholars, is that one
should defend them and cover their faults as much as possible. And one should not be silent if he
hears something, but rather alert the scholar and seek the clarification from him. Perhaps
something has been wrongly attributed to him. And many times things have been attributed to us
and to those other than us which are untrue. But the people and we beseech Allaah for our
wellbeing if they follow their desires, and they love something and someone says that the suchand-such scholar (has allowed it), people accept his statement and attribute it to this scholar. But
when it is inquired from the person (the scholar) to whom this is being attributed, he says: I never
said it this way. Sometimes the questioner errs in asking the question (or in the way he presents it
to the scholar) and the scholar replies to it according to the way he understood the question and
tries to explain it to the questioner and here is sometimes where the mistakes happen. And
sometimes after understanding the question, the scholar answers it correctly, but the questioner
misunderstands the answer and relays it according to his misunderstanding.
The second category of the Imaams of the Muslims is: the rulers, those who are in authority. Very
often a ruler makes more mistake than a scholar; sometimes, because of his authority his
arrogance leads him to more crime. He wishes to enforce his authority irrespective of whether he is
right or wrong. So predominantly, more mistakes are made by the Imaams of the Muslims the
rulers and those in authority than by the scholars, except as Allaah Wills.
4b.ii) Do not chase their faults and to correct them in the best way possible:
And from the sincerity towards them is that we should abstain from chasing their faults, and we
should not spread it amongst the people, and we should advise them to the best of our ability by
meeting them in person if that is possible; or by writing to them if that is possible; or if writing to
them is not possible, then letting those who can call them to call them (and advise them) because
sometimes it is not possible to write to them or sometimes it may not reach them. So at this time
we can inform those who can call them to call and advise them and this is from sincerity towards
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them.
20
:
] [
Allaah is pleased with you about three things and He is angry with you about three things. He is pleased that you
worship Him alone, not associating anything or anyone with Him in worship, that you all take hold of the Rope of
Allaah altogether [and do not divide], that you give good advice to those that Allaah has put in authority over you.
The three that displease Him are that you say, `It was said,' and, `So-and-so said,' asking many unnecessary
questions and squandering wealth. [al-Adab al-Mufrad of Imaam al-Bukhaaree (443) and graded as Saheeh by
Shaikh al-Albaanee]
The Prophet said: There are three things that if a person adheres to them, they purify his heart from
any form of treachery or evil: doing deeds purely for the sake of Allaah alone, offering sincere advice to the rulers of
the Muslims, and adhering to the Jamaa`ah (main body) of the Muslims. Their supplication is answered (i.e.
encompassing every good and all of the people). [Sunan al-Tirmidhee (2658) and Sunan Ibn Maajah (3056) and
graded as Saheeh by Shaikh al-Albaanee, al-Saheehah (404)]
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21
The Prophet said: One who dislikes a thing done by his Ameer (ruler) should be patient over it, for
anyone from the people who withdraws (his obedience) from his authority, even to the extent of a handspan, and
died in that conditions, would die the death of one belonging to the days of Jaahilliyyah (pre-Islaamic period).
[Saheeh al-Bukhaaree (7053, 7054, 7143) and Saheeh Muslim (4560)]
22
Whoever insults Allaahs ruler on the earth, Allaah will disgrace him. [Sunan al-Tirmidhee (2224) and graded as
Saheeh by Shaikh al-Albaanee]
Protests and revolts are not from the Sunnah, shouting against the ruler from the pulpit (minbar) of a Masjid is not
from the Sunnah.
Abu Sa`eed al-Khudree said that the Prophet said:
The best type of Jihad (striving in the way of Allaah) is speaking a true word in the PRESENCE of a tyrant ruler.
[Sunan Abu Dawood (4344), Sunan Ibn Maajah (4011), Sunan al-Tirmidhee (2174) and graded as Saheeh by Shaikh alAlbaanee]
In his presence and not behind his back; and this is one of the responsibilities of the Scholars and not every layman.
So what shall we do if the ruler does not listen?
Answer: Be patient.
Narrated Usaid bin Hudair : A man came to the Prophet and said: O Allaahs Apostle! You
appointed such-and-such person and you did not appoint me? The Prophet said:
After me you will see rulers not giving you your rights (but you should give them their rights) and be patient till you
meet me. [Saheeh al-Bukhaaree (7057)]
Narrated Anas : The Prophet decided to grant a portion of (the uncultivated land of) Bahrain to
the Ansaar. The Ansaar said: (We will not accept it) till you give a similar portion to our emigrant brothers (from
Quraish). He said:
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As for spreading their faults, then this is not an enmity towards them only, rather it is a personal
21
enmity towards them and enmity towards the whole Ummah. This is because if the hearts of the
Ummah is filled with hatred towards its rulers, then the rulers will be disobeyed, opposed and
resisted, which will lead to chaos and disorder, fear will be widespread and there will be lack of
safety and security. But if the people respect the rulers, only then will they obey their instructions
22
in the matters which does not oppose the Sharee`ah.
Similarly, sometimes false news is brought to us regarding a scholar or a ruler by those who have
bad intentions. Some people and Allaahs refuge is sought love to spread the faults of the
scholars and the rulers. So, the one with bad intention might report from them that which they did
not say; or attribute to them something which they did not do. So if we hear something about a
scholar or a ruler which we see as something wrong, then we should advise them through
discussions and making things clear to them so that they review (the matter).
=(O Ansaar!) You will soon see people giving preference to others (over you), so remain patient till you meet me.
[Saheeh al-Bukhaaree (2376, 2377, 3794)]
But patience for how long? Where is this meeting place?
The Prophet said:
After me you will see others given preference over you in this respect (in which case) you should be patient till you
meet me at the Tank (of Al-Kauthar). [Saheeh al-Bukhaaree (3163, 3792, 3793, 4330) and Saheeh Muslim (2313,
4549)]
Patient till death overtakes you.
Don't take the law in your hands, ask Allaah for your rights:
Allaah's Messenger said:
You will see after me, selfishness and favoritism (on the part of other people) and other matters that you will
disapprove of. They asked: What do you order us to do, O Allaah's Messenger ( under such
circumstances)? He said:
Pay their rights to them (to the rulers) and ask your right from Allaah. [Saheeh al-Bukhaaree (7052) and Saheeh
Muslim (4545)]
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The important thing (to know) is that Imaams of the Muslims consists of two categories: the
Imaams in the Deen, and they are the Scholars; and the Imaams in authority and they are the
rulers. The scholars explain the matters of the Deen to the people and the rulers use their authority
in implementing the Sharee`ah of Allaah. So irrespective of if it is the Imaam in knowledge or the
Imaam in authority, we should advise them. We should be keen in advising them and defending
them and covering their faults. If they err, then we should correct them. Sometimes we think that it
is an error on the part of the scholar or the ruler, but when we discuss with them, it becomes clear
to us that they did not err. And this happened many times.
( Imaams) is the plural of ( Imaam), and the Imaam is the leader as Allaah said:
{Verily, Ibraaheem was an Ummah (a leader having all the good righteous qualities), obedient to
Allaah} [Surah al-Nahl (16): 120]
And from it is the saying of the righteous slaves of al-Rahmaan:
{and make us leaders for the Muttaqoon} [Surah al-Furqaan (25): 74]
The Imaams of the Muslims are divided into two categories:
First: The scholars; meaning: the righteous, god-fearing scholars, who inherited from the Prophet
knowledge, worship, good manners and the call towards it. These are the real UlulAmr (those in authority who should be obeyed) because they are the ones who are in touch with
the people and they are the ones who are in touch with the rulers, and they explain the Deen of
Allaah (and make it clear for the people and the rulers) and invite people towards it.
Second: the rulers who implement the Sharee`ah of Allaah. This is why it is said: The scholars are
the ones who explain and the rulers are the ones who implement the Sharee`ah (in the land). It is
obligatory upon them (the rulers) to implement the Sharee`ah of Allaah upon themselves and
upon the salves of Allaah (under their authority).
4a) Sincerity towards the scholars involves:
First: Loving them, because if you dont love anyone of them, you will not be comfortable with him
(or his teachings).
Second: Supporting and helping them in preaching the truth, spreading their books and through
the many other means (audios, videos or other technologies) which change/progress from time to
time.
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Step three: If it becomes clear that the scholar was not wrong and that the criticism is wrong (and
unjust) then one should defend him and clarify the issue to the people and spread it, that what this
scholar has said is correct, even if the people are in opposition to him (the defender).
Step four: If it becomes clear to you, as per your understanding, that what has been attributed to
the scholar is not a lie, and that what he (did or said) is indeed wrong, then one should approach
this scholar with good manners and calmness and say to him: I have heard such-and-such about
you and would like you to clarify it for me, as you are more knowledgeable than me. So when it
clear to you that he has erred, then you have the right to discuss with him but with proper manners
and in a respectable way because of his position.
As for what some ignorant ones do - who approach a scholar, who expressed his views in
opposition to how they had perceived, they approach him in a harsh and rude way and sometimes
waving their hand in his face and say to him: What is this statement of yours which you have
concocted? What is this awful statement? Dont you fear Allaah? Then it ends up that the
scholars (statement or action) was in conformity with the Hadeeth while they were the ones who
were opposing it. What leads them (the foolish ones) to this is mostly because they are amazed at
themselves (and the knowledge that they have), they perceive that only they are the Ahl al-Sunnah,
that they are the only ones who are upon the path of the Salaf (pious predecessors), whereas they
are the ones who are the furthest from the path of the Salaf and the Sunnah.
When a person is overtaken by self-amazement we ask Allaahs protection from this then he
23
sees others as someone insignificant. So be careful of this!
23
Note: The Prophet said: Three things destroy (a man): The greed that is obeyed, the desires that are
followed and a person being self-amazed (at his own opinion). [Silsilah Al-Ahaadeeth al-Saheehah (1802/4/412-416)
and graded as Hasan li ghairihee (accepted due to supporting chains). This has been reported from Anas bin Maalik,
Ibn `Abbaas, Abu Hurairah, `Abdullaah Ibn Abu Aufaa and Ibn `Umar ]
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Step two: Study the issue and see if it is something which should be criticized or not? Because, in
the beginning, (or) at the first glance, it might seem something wrong, but when one does more
research, he sees that it is the truth. So one should study more in detail to see if it is something
which should be criticized or not.
That is why the Prophet used to fix a certain time for preaching the Companions. He
would not preach a lot to them, even though his speech was the dearest of all to the
companions, but even then he used not to over burden them with it. A person should
be like a shepherd, choosing that which is the most beneficial and useful (for the people).
Note: It has been reported on the authority of Naafi`, that `Abdullaah bin `Umar paid a visit to `Abdullaah
bin Mutee` in the days (when atrocities were perpetrated on the People of Madeenah) at Harrah in the time of Yazeed
bin Mu`aawiyah. Ibn Mutee` said: Place a pillow for Abu `Abd al-Rahmaan (Kunya of `Abdullaah bin `Umar). But the
latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of
Allaah . I heard him saying:
One who withdraws his band from obedience (to the Ameer) will find no argument (in his defense) when he stands
before Allaah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to
an Ameer) will die the death of one belonging to the days of Jaahillyyah. [Saheeh Muslim (4562)]
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Fifth: Inform the scholars about that in which there is a benefit for the people. If you see a scholar
who loves to share knowledge and he speaks in every gathering, and you see people being
overburdened by it and they say: This is too much for us. Whenever we gather, he talks (about
Islaam). So from the sincerity towards this scholar is to inform him that he should speak only when
it is comfortable for the people and when it suits the environment. Dont say: If I say this to the
scholar, I will be preventing him from spreading the knowledge. Rather this is from preserving of
knowledge, because if the people are tired of this scholar, then they will be fed up of him and the
knowledge that he has.
{O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you
(Muslims) who are in authority.} [Surah al-Nisaa (4): 59]
So Allaah commanded to obey the rulers, and (fulfilling) whatever Allaah commands is
`Ibaadah.
And one should not put the condition that the ruler should not be disobedient to Allaah. Obey
them in what they command (as long as it doesnt go against the Sharee`ah), even if they (the
rulers) were themselves disobedient to Allaah, because you have been commanded (by Allaah) to
25
obey them even if they were sinners.
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The Prophet said: One who dislikes a thing done by his Ameer (ruler) should be patient over it, for
anyone from the people who withdraws (his obedience) from his authority, even to the extent of a handspan, and
died in that conditions, would die the death of one belonging to the days of Jaahilliyyah (pre-Islaamic period).
[Saheeh al-Bukhaaree (7053, 7054, 7143) and Saheeh Muslim (4560)]
25
You will see after me, selfishness and favoritism (on the part of the rulers) and other matters that you will
disapprove of. They asked: What do you order us to do, O Allaah's Messenger ( under such
circumstances)? He said:
Pay their rights to them (to the rulers) and ask your right from Allaah. [Saheeh al-Bukhaaree (7052) and Saheeh
Muslim (4545)]
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Third: Obeying their commands and stopping at what they disallowed except if it leads to
disobedience of Allaah , because there is no obedience to the creation in disobedience to the
Creator. Obeying the (Muslim) rulers is from `Ibaadah (worship) and not just mere politics. The
evidence for this is that Allaah commanded it when He said:
By covering their faults it doesnt mean that we should remain silent about it. Rather, we should
26
advise the rulers by meeting them personally if that is possible; if that is not possible, then by
some other means to reach them like approaching the scholars or other dignitaries who can
contact them. Usaamah Ibn Zaid rebuked those who said to him: You dont do this, nor
26
Note: Imaam Ahmad reported: `Iyaadh Ibn Ghanm was whipping a person of a land which was conquered. So
Hishaam Ibn Hakeem spoke harshly with him, until `Iyaadh became angry. So he stayed the night (like this) through the
night, then he came to Hishaam Ibn Hakeem and sought an excuse from him. Then Hishaam said to `Iyaadh: Have you
not heard the Prophet saying:
Verily the person who shall suffer the severest punishment is the one who is most severe in punishing the people in
this world. So `Iyaadh Ibn Ghanm said: O Hishaam Ibn Hakeem! Indeed we have heard what you have heard, but you
have not heard the statement of the Messenger of Allaah :
Whosoever wishes to advise the ruler concerning a matter, then let him not do it openly. Rather, he should take
him by the hand and take him into seclusion. So if he accepts his advice, then he has achieved his objective, and if he
does not accept from him, then he has still conveyed that which was a duty upon him. [Imaam Ahmad in his Musnad
(15333) and Ibn Abee `Aasim in Kitaab al-Sunnah (1096, 1097, 1098) under the heading: Chapter: How are the leaders
of the common-folk to be advised? (but without the conversation between Hishaam and `Iyaadh and both of them are
the Companions of the Prophet ) and graded as Saheeh li ghairihee in his checking of Kitaab al-Sunnah]
And there is another narration, from the statements of `Abdullaah Ibn Abu Aufaa , to support this as reported
by Imaam Ahmed in his Musnad:
Sa`eed Ibn Jumhaan said: I went to `Abdullaah Ibn Abee Aufaa , and he had become blind and I greeted him
with Salaam. He asked me: Who are you? I said: I am Sa`eed Ibn Jumhaan. He asked: What have they done to your
father? I said: He was killed. The Azaariqah have killed him. He said: Allaahs curse be upon al-Azaariqah, Allaahs
curse be upon al-Azaariqah. The Prophet informed us:
They are the dogs of Hellfire. I said: (Are) al-Azaariqah alone (the dogs of the Hellfire) or the whole of the Khawaarij?
He said: The whole of the Khawaarij. I (further) said: The ruler oppresses the people and does such-and-such to them.
He said: Give me your hand. Then he grabbed my hand firmly and said: Woe unto you O son of Jumhaan! Upon you is
to stick to the Sawaad al-A`dham (the main group). If the ruler listens to you, then approach him in his house (i.e. in
seclusion) and inform him (in private) of what you know. So if he listens to you (then it is good) otherwise leave him,
for you are not more knowledgeable than him. [Musnad Ahmad (19415) and graded as Hasan by Shaikh al-Albaanee
in his checking of Kitaab al-Sunnah (2/523) and Shaikh Muqbil also graded it Hasan in Saheeh al-Musnad (542) and alHaithamee said: its narrators are all reliable Majma` al-Zawaaid (9163)]
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Fourth: Covering up their faults as much as possible. The reason for this is: it is not from sincerity
towards them that one should publicize their faults, because it will fill the hearts of the people with
anger, hatred and rage against the rulers. And when the hearts are filled with that, then there
would be rebellion, which will lead to revolt against the rulers. And because of this, there will be
evil and destruction which only Allaah knows about it enormity.
When we see, either with our own eyes or when we know with certainty.
27
Note: Narrated Abu Waail: Somebody said to Usaamah : Will you go to so-and-so (i.e. `Uthmaan )
and talk to him (i.e. advise him)? He said: Do you think that I have not spoken to him simply because you did not
hear it? Really, I speak to (advise) him privately without opening a gate (of affliction), for neither do I want to be the
first to open it (i.e. the door of rebuking the leaders openly or rebelling against them). [Saheeh al-Bukhaaree (3267,
7098) and Saheeh Muslim (7483)]
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Fifth: Not revolting against them, nor overthrowing them. The Prophet did not allow
overthrowing them except as the Prophet had said:
Moreover, we say: What is the scale of Kufr? As some people might see it as Kufr, whereas others
may not consider it as Kufr. That is the reason why the Prophet confined it when he
29
said: clear Kufr, where there are no probabilities and possibilities like when you were to
30
see him prostrating to an idol, or heard him reviling Allaah or His Messenger etc.
28
Note: Shaikh Muhammad Ibn Saaleh al-`Uthaymeen said: Of the many revolutions (which took place), bring
me ONE example where the situation of the people became better than before! Can you? You will never be able to
(give even a single example). [Sharh Kitaab al-Siyaam min Kitaab al-Kaafee, Cassette (2), First side.]
A scholar realizes the evils in the Fitan even before it takes place, due to his understanding of the Book of Allaah and
the Sunnah of His Messenger . But as for the savage mob, then they only know that they have fallen into
the turmoil after they have sunk in the mire.
Al-Hasan al-Basree said: When the Fitan (trials) are approaching, every scholar knows about it; and when it has
passed away, only then do the ignorant ones realize it. [Ibn Sa`d in Tabaqaat al-Kubraa on the authority of `Afaan bin
Muslim (9/166) and its chain is authentic; and also in al-Hilyat al-Awliyaa (9/24)]
When the Fitan approaches, no one knows its reality and the harm that is in it except for the sincere scholars; whereas
the ignorant are duped by it.
29
Note: Fir`aun claimed for himself Ruboobiyah (Lordhsip), and this is clear Kufr, but still Allaah sent Moosaa and
Haroon informing them to speak with him mildly, perhaps he may accept the truth.
Shaikh Saaleh Al-Fawzaan said in clarifying the correct methodology in advising and forbidding evil:
Allaah said regarding Moosaa and Haaroon when He sent them to Fir`aun, the tyrannical king:
{So go you both (Moosaa and Haaroon) to him (Fir`aun)} [Surah Taha (20): 47], and he did not say they stood at the
markets and Masaajid and ridiculed him! Or they stood on the streets and gathering places and ridiculed Fir`aun
because he overpowers people! Rather He said: {So go you both (Moosaa and Haaroon) to him (Fir`aun)}, and
when you approach him: {And both of you speak to him in gentle manner, perhaps he may accept admonition or fear
Allaah} [Surah Taha (20): 44]. Because he was a person who would commit evil, so do not anger him with harshness
and arrogance, even though he was a disbelieving infidel! However, gentle speech affects mankind so (when you speak
to him in this manner), at the very least, it would reduce his evil and reduce his oppression and would make him open
to the acceptance of the truth. [Taken from his treatise Mafhoomul-Bai`ah]
30
The best of your rulers are those whom you love and who love you, who invoke Allaahs blessings upon you and
you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and
whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of
the sword? He said:
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But there are some people who have the flame of zeal kindled in their hearts. So they do things,
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the consequences of which are blameworthy and this is a manifest error.
No, (do not revolt) as long as they establish prayer among you. If you then find anything detestable in them, you
should hate their administration, but do not withdraw yourselves from their obedience. [Saheeh Muslim (4573)]
31
The best type of Jihad (striving in the way of Allaah) is speaking a true word in the PRESENCE of a tyrant ruler.
[Sunan Abu Dawood (4344), Sunan Ibn Maajah (4011), Sunan al-Tirmidhee (2174) and graded as Saheeh by Shaikh alAlbaanee]
In his presence and not behind his back; and this is one of the responsibilities of the Scholars and not every layman.
32
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Then he said: The Imaams of the Muslims. The meaning of Imaams of Muslims is
the rulers and those in authority, and sincerity towards them is to affirm their authority, and
hearing and obeying them in goodness (i.e. which is in accordance with the Sharee`ah), and
fulfilling the duties which they entrust you with - the employee, the employer, the teacher, the
judge, the Mufti, and everyone who is entrusted with the responsibility of the affairs of the
Muslims, which the one in authority has placed upon him. So it is necessary that he should be
sincere in carrying out the responsibilities as expected from him. If he is negligent or careless, then
he is not being sincere to the rulers, as they are the ones who trusted him with this task.
If backbiting the common people is severe then what about the rulers? And this is not from
preventing the wrong as some of them say; rather (this approach) of (speaking and) spreading the
errors of the rulers in the gatherings is itself wrong. There are ways and methods of preventing
(and forbidding) the wrong. In regards to the rulers, preventing the wrong is by (personally)
advising them by any means possible (by talking to them, or writing to them etc.), this is preventing
the wrong. But if you dont have the means, then you should remain silent because you are
excused. Dont speak out about them (in the public) saying that this is how wrong should be
33
prevented, this is futile and does not bring any benefit. Rather, this will only increase their hatred
and anger over those whom they rule and will only cause chaos or they will abuse and suppress the
Du`aat (the callers) and the students of knowledge because of what is being said about them. This
will bring more evil upon the Ummah. So such ways are not from the Naseehah to the rulers or
preventing the wrong.
Note: Ziyaad bin Kusaib Al-`Adawi said: I was with Abu Bakrah near the Minbar (pulpit) of Ibn `Aamer while
he was giving a Khutbah (Friday sermon), wearing a fine garment. Abu Bilaal said: Look at our Ameer wearing clothes of
wickedness! So Abu Bakrah said: Be quiet! I heard the Messenger of Allaah saying:
Whoever insults Allaahs ruler on the earth, Allaah will disgrace him. [Sunan al-Tirmidhee (2224) and graded as
Saheeh by Shaikh al-Albaanee]
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Mentioning your brother that which he does not like. [Saheeh Muslim (6265)]
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answered, then I would make it in favor of the ruler. This is from his Fiqh (comprehension of
the Deen), because the rectification of the Muslims is through the rectification of the ruler. So from
the rectification of the rulers is to supplicate for them.
And we have heard some wiseacres saying: supplicating for the rulers is from hypocrisy, or he
says: this will only encourage them further upon their errors.
We say to him: You should (trust Allaah and) ask Him for their rectification and steadfastness upon
38
the Deen.
34
Note: Sincerely advise the ruler and pray for him that he be righteous and guided in his statements and actions for if
he is righteous, the affairs of the people will become good. And do not pray against them, thereby increasing their evil
and increasing the trials for the Muslims.
35
Note: See `Aqeedah al-Tahaawiyyah with the explanation of Ibn Abee al-`Izz al-Hanafee as well as Sharh al-Sunnah of
al-Barbahaaree.
36
Note: Al-Fudhail Ibn `Iyaadh was the Imaam, the Zaahid (the ascetic), the `Aabid (the worshiper). From the Imaams
who reported from him where the likes of Ibn al-Mubaarak, Yahya al-Qattaan, Ibn `Uyayynah, al-Shaafi`ee and others.
37
Note: Al-Laalikaaee in `Itiqaad Ahl al-Sunnah (1/176), Abu Nu`aim in al-Hilyah (8/91), and al-Barbahaaree in Sharh alSunnah (51) and al-Dhahabee in Siyar A`laam al-Nubalaa (8/438)
38
Note: Hudhaifah said: Soon a time is coming upon the people when no one will be saved except the one
who supplicates, like how a drowning person would supplicate. [Musannaf ibn Abee Shaibah (29173, 37145, 37146)
and Shu`ab al-Imaan (1078)]
And on the authority of Abu Hurairah who said: There will be a Fitnah (and at that time) no one will be
saved except the one who supplicates like how a drowning person would supplicate. [Musannaf ibn Abee Shaibah
(37749)]
Sometime back, when the Egyptian crisis escalated, Shaikh al-Fawzaan advised to stay away from the Fitnah and
make Du`aa to Allaah for the welfare of the people. But some brothers said: should we sit at home like women
doing nothing? They displayed more confidence in their strength and numbers thinking that they can bring about a
change with it than their confidence in their supplications that it will be answered by Allaah.
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against them and this is not from Naseehah. What is obligatory is that one should pray for them
for their guidance and rectification, and for their firmness (upon the Deen). Du`aa for their
guidance should be made in the Khutbah (Friday sermons) and in gatherings. Do not praise them
for the qualities that they dont have. It is not necessary that we should praise them and commend
them, but what we are obliged to do is to supplicate for them for their guidance, their
35
rectification and firmness (upon the Deen).
We say: Part of the sincere advice to the Muslim rulers, the best thing to do is to pray for their
rectification, and it has been reported that the Salaf used to pray for the rulers, and it has been
39
reported that they used to pray for them in the Friday and Eid sermons (Khutbah). These are the
traits known to the Ummah and no one denies them except an ignorant or the one in whose heart
there is rancor and malice.
39
Note: Matthar bin Taahir al-Maqdasee (d. 355 H) said in his book al-Bad wal-Taareekh: In regards to `Umar
he said: The first one to pray for him, for his rectification (and guidance) on the Minbar (the platform upon which
the Khateeb stands for delivering the Friday sermon) was Abu Moosaa al-Ash`aree . [( 5/168)]
Ibn Khaldoon (d. 808 H) mentioned in his Taareekh: The first one to pray for the Khaleefah on the Minbar was Ibn
`Abbaas ; he prayed for `Alee in his Khutbah while he was in Basrah working as a dignitary for
`Alee. He said: O Allaah! Assist `Alee to be firm upon the truth and make his actions based upon that. [Taareekh
Ibn Khaldoon (1/332)]]
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Some of them also say: The supplication for them is an act of flattery, and this was not found
amongst the Salaf.
sincerity towards the Muslims in general. The Prophet gave precedence to the Imaams
(the scholars and the rulers) over the general mass because if the Imaams are rectified, then the
general mass will be rectified (as well). If the rulers are rectified, the people are rectified; and if the
scholars are rectified, then the people will be rectified (and their affairs will become good). This is
why he began with them (the Imaams), and also for making it known that the (phrase)
Imaams of the Muslims here is not limited to the rulers who have the highest authority only,
rather, its meaning is more general than that. Everyone who has a position, even if it is in a school
(like the principal or a teacher), then he is included in the meaning of Imaams of the Muslims. So
if we correct them and they are rectified, then those under their care (the students and the likes)
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will also be rectified.
And from the sincerity towards the common mass is to love for them what one loves for himself,
and to lead them towards goodness, and to guide them towards the truth when they err, and to
remind them if they forget, and to establish a bond of brotherhood between them because the
Prophet said:
40
Note: `Abdullaah bin `Umar : I heard Allaahs Messenger saying: All of you are guardians and
responsible for your wards and the things under your care. The Imaam (i.e. ruler) is the guardian of his subjects and
is responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian
of her husbands house and is responsible for it. A servant is the guardian of his masters belongings and is
responsible for them. I thought that he also said: A man is the guardian of his fathers property and is responsible
for it. All of you are guardians and responsible for your wards and the things under your care. [Saheeh al-Bukhaaree
(893, 2409, 2554, 2558, 2751, 5188, 5200, 7138) and Saheeh Muslim (3414)]
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None of you (truly) believes until loves for his brother what he loves for himself. [Saheeh al-Bukhaaree (13) and
Saheeh Muslim (72)]
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As for the last part of the Hadeeth, the Prophet said: the general mass, meaning:
A Muslim is a brother of another Muslim. [Saheeh al-Bukhaaree (2442, 6951) and Saheeh
Muslim (6219, 6250)]
The Prophet also said:
The similitude of Believers in regard to mutual love, affection, and fellow-feeling is that of one
body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.
[Saheeh Muslim (6258)]
So, when you feel pain in some part of your body, this pain (suffering) is felt by the whole body.
Similarly, it should be the same feeling between the Believers. If anyone of the Believers
complains, then it should be like you are the one who is suffering.
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The relationship of the Mumin (Believer) with another Mumin is like (the bricks of) a building,
each strengthening the other. He illustrated this by interlacing the fingers of both his
hands. [Saheeh al-Bukhaaree (481, 2446, 6026) and Saheeh Muslim (6257)]
Sincerity towards the Muslims is by loving them, meeting them with a cheerful face, greeting them
with Salaam, advising them, helping them, and other than that which rectifies their affairs and
repels evil.
And know that addressing an individual from the general mass is unlike addressing one of the
rulers; and addressing a stubborn person is unlike addressing an ignorant one. For different
situations, there are different approaches. So advise the general Muslim in every way possible.
And with this we know that this Hadeeth with its concise words is still comprehensive in its
meaning, in working towards the betterment of ones worldly life and the Hereafter.
Whoever cheats us is not one of us. [Saheeh Muslim (101)]
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Then he said: and the Muslims in general. Sincerity towards the common Muslims is
by being truthful while dealing with them. As for the one who cheats them in buying and selling
and other dealings, then he has deceived them and he is not being sincere to them. The Prophet
said:
He who amongst you sees something abominable should change it with the help of his hand;
and if he has not strength enough to do it, then he should do it with his tongue (i.e. speech), and
if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is
the least of faith. [Saheeh Muslim (79)]
The one who gives advice to his brother, knowing that what is better for him lies elsewhere, he
has betrayed him. [Sunan Abu Dawood (3657), and graded as Hasan by Shaikh al-Albaanee]
And this is not considered as backbiting. Rather, this is from sincerity. If you do not make it clear for
him, then you have deceived him because he came to you, trusting you and seeking an advice in
this matter. So it is upon you to make it clear for him of whatever you know, and this is from
sincerity for the general Muslims.
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So one should forbid the evil according to his ability; if he has authority, then he should change it
with his hand (i.e. force). But if he has no authority, then he should forbid it with his tongue, by
making it clear (to the people) and by calling them towards (the truth). But if one is not even
capable of doing that, then he should at least abhor it from his heart and stay away from the
people who are engaged in that evil, and the places where such evil take place. The least you can
do is save yourself.
Religion is sincerity
So, the one who is never sincere has no Deen. If he has some shortcomings in his sincerity, then he
has shortcoming in his Deen. The Deen increases and it decreases, and it also ceases (to exist in a
person) because of the absence of sincerity or its deficiency.
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This Hadeeth is from the Jawaami` al-Kalim (concise in wording but comprehensive in meaning)
which were given to the Prophet . The whole Deen is all about sincerity, and that is
why the Prophet said:
4) To begin with the most important (point/topic) as the Prophet began with the
sincerity towards Allaah, then towards the Book, then the Messenger , and then the
Imaams of the Muslims, then their general mass.
The Book (of Allaah) has been mentioned before the Messenger because the Book will
remain whereas the Messenger will depart. Sincerity towards the Book and
Messenger are correlated; when a person is sincere towards the Book (of Allaah), he
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Note: [Saheeh Muslim (7015), Sunan Abu Dawood (4321) and Sunan al-Tirmidhee (2240), Sunan Ibn Maajah (4075)]
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3) The eagerness and keenness of the Companions in seeking knowledge. They did not
leave a thing, which required further explanation for the better understanding of the people,
except that they inquired (the Prophet ) about it. And another example in this regards
is the Hadeeth in which the Prophet mentioned that the Dajjaal will remain for forty
days on earth, and the first day will be like a year. So they said: O Messenger of Allaah! Will one
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days prayer suffice us in this day which will be like a year? So they used to inquire. And this
also teaches us that: That which the Companions did not inquire about, from the matters
of the Deen, then we too should not be inquisitive about it, especially in matters pertaining to the
Names and Attributes of Allaah . This is why Imaam Maalik regarded the one who
inquired about the Kayfiyyah (How or the description) of al-Istawaa (Allaahs ascension over the
Throne) as a Mubtadi` (innovator), because he started (or innovated) a question which none of the
Companions had asked (before him).
And it is for this reason that the Prophet commanded that when there are three (or
more) people traveling together, then they should make one of them as their Ameer (leader) so
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that there is no disorder in the group. This Ameer which you have appointed should be obeyed in
the matters pertaining to travel because you chose him to be the one in command. So if he says to
one of those who are traveling with him: O so-and-so! Fix this; and this thing is pertaining to
traveling, then it is necessary that he should be obeyed otherwise whats the use of appointing an
Ameer.
But if the Ameer says to one of his companions to bring him his shoes, then obeying him in this
regards is not necessary as he was appointed an Ameer only in the matters pertaining to travel,
whereas this act (of getting the shoes) is not part of it. But if he says to one of them to prepare the
food, then obeying him is necessary as this is related to travel. If he says to them: let us get down
here (and rest) till it cools down, then it is binding upon them to obey him. And in this same
manner, it is necessary for the Muslim Ummah to have an Imaam.
And Allaah is the One Who grants success.
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No man must lead another man in prayer where (the latter) has authority [Saheeh Muslim (1420, 1422)]
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Note: It is reported from Abu Sa`eed al-Khudree and Abu Hurairah that the Prophet said:
When three are on a journey, they should appoint one of them as their commander. [Sunan Abu Dawood (2608,
2609) and graded as Hasan Saheeh by Shaikh al-Albaanee]
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6) (In this Hadeeth) there is an indication that (every) Islaamic community has to have an Imaam.
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This Imaamah (leadership) can be general or it can be specific. The Imaam of the Masjid is the
leader of his Masjid and this is why the scholars have said: it is not allowed to establish the prayer
in Jamaa`ah (congregation), in a Masjid where there is already an appointed Imaam without his
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permission, as this is opposing his rights.