A Concise Legacy

A Concise Legacy

Shaykh Muhammad Saalih al-Uthaymeen

Source: Al-Istiqaamah Magazine , Issue No.5 - Ramadân 1417H / January 1997

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Indeed all praise is for Allaah. We praise Him, we seek His help and we seek forgiveness from Him. And we seek refuge in Allaah from the evils within our own souls and our evil actions. Whomsoever Allaah guide, then none can misguide him; and whomsoever Allaah leaves to stray, then none can guide him aright. Indeed it is Allaah who sent His Messenger Muhammad sallallaahu 'alayhi wa sallam with the Guidance and the Religion of Truth, and he conveyed this Message, fulfilled his trust, fought Jihaad as it should be fought, and he did not die except that he left his Ummah (nation) upon a clear path, its night is like its day, and no one deviates from it except that he is destroyed. And may Allaah extol and send blessings of peace upon His Messenger Muhammad, and upon his Family, his Companions, and those who follow them in goodness. Then to proceed:

So on this night, Sunday the 27th of Rabee'ul-Awwal 1417H - which corresponds to the 10th of August 1996CE - I am pleased to have this opportunity to say a few words to you. I hope that Allaah would bless them and that He would also bless our brothers in England; who have traveled from various places in order to here these few words on the telephone, for which they will receive - with the help of Allaah - that promise which has been mentioned by the Prophet sallallaahu 'alayhi wa sallam when he said: "Whosoever treads a path to seek knowledge, then Allaah would make easy for him a path to Paradise."1 So I ask from my brothers to accept these wasaayah (legacies and sincere advices) which I hope would be of benefit to them:-
THE FIRST LEGACY
So I advise you to have the taqwaa of Allaah - the Mighty and Majestic - both in private and public. And taqwaa means that a person should stand firm upon the obedience of Allaah, doing what Allaah ordered him to do, and abandoning what He prohibited him from, starting with establishing the Salaah (Prayer) in their fixed and stated times, and in congregation, for those who are obliged to do so. Along with the five daily Prayers, you should also pray the rawaatib (stressed and recommended Prayers) which are connected to the five daily Prayers - and they are four rak'ahs before the Dhuhr Prayer and two after it. Two rak'ahs after the Maghrib Prayer. Two rak'ahs after the 'Ishaa Prayer. And two rak'ahs before the Fajr Prayer. The Prophet sallallaahu 'alayhi wa sallam said: "There is no Muslim who Prays twelve optional rak'ahs from the non-obligatory Prayer every day, except that Allaah will build for him a house in Paradise."2 Likewise, you should pay the Zakaah; which is an obligatory amount taken from your wealth and given to the poor and the needy. Allaah - the Most High - said to his Prophet sallallaahu 'alayhi wa sallam:
"Take charity from their wealth in order to purify them and to sanctify them by it." [Soorah a-Tawbah 9:103].
The Prophet sallallaahu 'alayhi wa sallam said to Mu'aadh ibn Jabal, when he was sending him to Yemen: "And inform them that Allaah has obligated upon them to give charity from their wealth, to be taken from the rich and given to the poor."3
Likewise, one should fast in the month of Ramadaan, because Allaah has prescribed it for this Ummah, and one should make the Hajj (Pilgramage) and the 'Umrah (Lesser Pilgramage) for whosoever has the ability to do so. These are the pillars of Islaam, after the first pillar which is the Shahaadatain (the two testimonies); to testify that none has the right to be worshipped except Allaah, and to testify that Muhammad is the Messenger of Allaah.
THE SECOND LEGACY
I advise my brothers that they should unify their ranks, and that they should be like a single body seeking to establish the Religion of Allaah, as Allaah - the Most High - said:
"Allaah has prescribed for you the same Religion which He prescribed to Noah, and that which We revealed to the Prophet sallallaahu 'alayhi wa sallam, and that which We prescribed to Ibraaheem, Moses and Jesus 'alayhimus-salaam, saying: That you should establish the Religion by doing that which you were commanded with, and that you should not make any divisions in it." [Soorah ash-Shooraa 42:13].
Thus it becomes very clear that what is required from us - as it was required from the Prophets who were foremost in resolve - is to establish the Religion and not to make any divisions therein. So our Lord - the Mighty and Majestic - ordered us to establish the Religion and not to make any divisions in it. O my brothers! Unite your ranks, and do not differ, since Allaah - the Most High - said:
"And do not dispute with each other, unless you loose courage and your power departs, but be patient. For indeed Allaah is with those who are patient." [Soorah al-Anfaal 8:46].
Do not label each other as being deviant, nor label each other as being sinners. If you see in any of your brothers that which is objectionable, then go to them and debate with them about this, until your word is unified, and thus cause the Ummah to remain united. None of you should try to slander his brother, since this will cause a great deal of enmity and hatred. Likewise, none of you should declare his Muslim brother to be a disbeliever, innovator or a sinner - since this is not from the nature of a Muslim.
THE THIRD LEGACY
I also advise you - O brothers - to do those actions which will be the cause of love and affection to develop between you. Many people do not truly understand the Religion of Islaam. Indeed many people think that the Religion of Islaam includes certain bad traits - even though Islaam in reality objects to them - because some Muslims portray a false image of Islaam. Rather, the Religion of Islaam is a Religion of truthfulness, righteousness and justice. It is a Religion which calls for reconciling people. It is also a Religion which wages war against all bad actions and characteristics; such as lying, cheating, deception and transgressing upon others. Allaah - the Most High - said:
"Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones, and He prohibits you from all shameful and evil deeds, oppression and transgression. He admonishes you, in order that you may take heed and be reminded. And fulfil the Covenant of Allaah when you have made it, and do not break your oaths after you have confirmed them, and indeed you have appointed Allaah as your Guarantor. Indeed Allaah knows all what you do." [Soorah an-Nahl 16:90-91].
O my brothers, da'wah (calling to Islaam) is to be done by your actions, as you are commanded to do it with your speech However, da'wah through actions will be more effective than da'wah which is merely done with speech. So I say again, that those who practice Islaam in a wrong manner, they will create a false understanding of Islaam in people's view. Allaah - the Most High - has said about those who invite to what is correct, but do not practice themselves:
"O you who believe! Why do you say that which you do not do. It is most hateful to Allaah that you say that which you do not do." [Soorah as-Saff 61:2-3].
THE FOURTH LEGACY
I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah - the Most Blessed, the Most High - said:
"Until when death comes to him, he says: O my Lord! Give me respite so that I may then do righteous actions." [Soorah al-Baqarah 2:333].
Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) - that so and so said such and such about this and that person - because the Prophet sallallaahu 'alayhi wa sallam said in an authentic narration: "Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one's wealth."4 Unfortunately, many of the youths - after returning to the correct path, and uniting their hearts and unifying their word - have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilize your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!
THE FIFTH LEGACY
Call to Allaah with mildness, forbearance, and intending to rectify matters - not with harshness, nor intending to cause divisions. This is because Allaah - the Most Perfect - said to His Prophet sallallaahu 'alayhi wa sallam:
"Call mankind to the way prescribed by your Lord, with wisdom, and admonish them with the examples and warnings that Allaah has provided in His Book, and argue with them in a way that is better." [Soorah an-Nahl 16:125].
"By the mercy of Allaah you behaved with gentleness towards them. Had you been severe or harsh-hearted they would have left you and departed. So pass over their faults, and ask Allaah to forgive them, and consult them in the affairs." [Soorah Aali-'Imraan 3:159].
Thus, it is obligatory for the Believer to follow the Prophet sallallaahu 'alayhi wa sallam in this, and to be mild and forbearing in calling to Allaah - the Most Blessed, the Most High - since it is authentically established from the Prophet sallallaahu 'alayhi wa aalihi wa sallam that he said: "Indeed Allaah is gentle and loves gentleness, and He gives due to gentleness that which He does not give due to harshness."5
THE SIXTH LEGACY
Striving hard in acquiring knowledge, since that is the reason why you have left your cities and homes, and have left your family and friends. So it is upon you all to strive hard in gaining knowledge, and to study deeply - not merely to take an exam, rather it is for the knowledge itself. So strive hard in seeking knowledge. Finally, I ask Allaah that He enables us to utilize our time in a beneficial way, according to what Allaah - the Most Blessed, the Most High - has made us responsible for.

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1. Related by Muslim (no.1888), Abu Hurayrah radiallaahu 'anhu.
2. Related by Muslim (no.728), from Ummu Habeebah radiallaahu 'anhaa.
3. Related by al-Bukhaaree (no.7372) and Muslim (no.19).
4. Related by Muslim (no.1715), from Abu Hurayrah radiallaahu 'anhu.
5. Saheeh: Related by Ibn Maajah (no.3688), from Abu Hurayrah. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.1771).

Strive Hard in Worship After Ramadaan and Fasting the 6 days of Shawwal (Shaykh Muhammad bin Salih Al-Uthaymeen)

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How to Acquire Good Manners

AUTHOR:	Shaikh Muhammad bin Saalih Al-‘Uthaimeen
SOURCE:	Makaarim-ul-Akhlaaq (pg. 32-35)
PRODUCED BY:	Al-Ibaanah.com

[This is a chapter from the book "Makaarim-ul-Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s ( sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah ( sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]

The Prophet ( sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution ( wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet ( sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

Footnotes:

[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)

[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)

[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)

[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]

[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]

[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).

Published on: February 27, 2007

Marrying More than One is Desirable

Question: Some men marry more than one woman out of pride or in order to compete with one another and due to a genuine need. Is such a thing permissible? And what is your advice to those men and women who object to plurality when there is a need for it?

Answer: Marrying more than one wife is a desirable thing - on condition that the man has the financial means and the physical ability to act with justice between his wives. This is because through plurality of wives, good is acheived, such as protecting the private parts of the women who he marries (from illegal sexual intercourse) and broadening of unity between the people, and increasing the number of births, as indicated by the Prophet sallallaahu alahi wasallam: 'Marry loving, productive women.' (Abu Dawud 2050, An-Nasaai' 3229, Ibn Hibbaan 4028, & Ahmad 3/158-245) It also contains many other benefits. As for a man marrying more than one wife out of pride and competitiveness, it is something which falls into the category of waste, which is not permitted. Allaah, the Most High says: 'Waste not by extravagance, certainly He (Allaah) likes not Al-Musrifun (those who waste by extravagance).' (Al-'Araaf 7:31)

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah, Darussalam, volume 5, page 355-356

The Conditions Required for Making Takfeer (expelling a Muslim from Islaam)

Question: What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?

Answer: The ruling about making takfîr upon a Muslim is dependant upon two conditions:- Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever). Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [an-Nisaa 4:115] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [at-Tawbah 9:115] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [al-Israa 17:15] However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case. If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Majmû’ Fatâwâ war-Ras’âil (no.341).

The Husband is Required to Provide

Question: If the wife has a job and she receives a good salary, is it incumbent upon the husband to provide for her? And what will the situation be, if his income is little?

Answer: It is an obligation upon the husband to provide for his wife, even if she has a good salary, because his providing for her is in return for the pleasure which he gets from her - even though his income may be little, unless the woman is good-natured and is indulgent towards her husband regarding provision, then the matter is up to her.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyyah, Darussalam, volume 5, pages 183/184

The Obligation of the Call and the Duty of the Caller

The Obligation of the Call and the Duty of the Caller

Shaykh Muhammad Ibn Saalih al-'Uthaymeen

[Q.1]: Is da'wah (calling) to Allaah obligatory upon every Muslim man or woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to call to Allaah?
[A.2]: When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge, or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet (sallallaahu 'alayhi wa sallam) said: “Convey from me, even if it is one aayah.” [1] So it is not a condition upon the daa'ee (caller) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon his worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people from making a certain matter halaal, then others will rebuke them for making it haraam. Allaah the Most High says:
“And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is prohibited,' so as to invent lies against Allaah. Indeed those who invent lies against Allaah will never prosper.” [Sooratun-Nahl 16:116-117]
As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge, in accordance to the statement of Allaah the Most High:
“Say: This is my path, I call unto Allaah upon sure knowledge.” [Soorah Yoosuf 12:108]
So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or prohibit it – if it is evil.
So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a person will cause greater harm than good – as is evident. So it is obligatory upon a person to first acquire knowledge, then to give da'wah. As for the clear evils, and that which is clearly good, then the good is enjoined and the evil prohibited. [2] [Q.2]: What is the difference between a Scholar and a daa'ee?
[A.2]: The difference between the Scholar and the daa'ee is clear. The daa'ee is the one who strives to convey the message of the Sharee'ah to the servants of Allaah. He calls them, sometimes by means of targheeb and tarheeb (persuation and deterring).
The Scholar is the one to whom Allaah has given knowledge and who may, or may not be a daa'ee. However, if the Scholar is not a daa'ee, then he is extremely deficient in his knowledge, and not a complete inheritor of the Messenger of Allaah sallallaahu 'alayhi wa sallam). This is because the Prophets ('alayhimus-salaatu was-salaam) did not bequeath the dirham nor the deenaar as inheritance, but they bequeathed knowledge, as the Prophet sallallaahu 'alayhi wa sallam) said: “Indeed the Scholars are the inheritors of the Prophets, and indeed the Prophets do not leave behind them the deenaar nor the dirham as inheritance. They leave behind only knowledge as inheritance. So whosoever acquires it aqcuires a huge fortune.” [3] Consequently, whoever acquires knowledge and calls to Allaah, then such a person has truly inherited from the inheritance of the Prophets – in proportion to what he establishes and implements from their prescribed laws.
As for the saying of some of the people that is is permissible to become du'aat (callers) without knowledge, then if they mean a daa'ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying. However, if they mean a daa'ee not having knowledge what to give da'wah to, nor having knowledge what to give da'wah with, then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the goodness achieved, as can be seen! [4]

Footnotes:
[1] Related by al-Bukhaaree (no. 3461) from 'Abdullaah Ibn 'Amr (radiyallaahu 'anhu). [2] Taken from as-Sahwatul-Islaamiyyah (p. 75-76) of Shaykh Ibnul-'Uthaymeen, as compiled by 'Alee Aboo Lawz. [3] Hasan: Related by Aboo Daawood (no. 3461) and Ibn Maajah (no. 223) from Abud-Dardaa‘ (radiyallaahu 'anhu). It was authenticated by Shaykh al-Albaanee in his checking upon Sharhus-Sunnah (1/276). [4] Taken from as-Sahwatul-Islaamiyyah (p. 76-77)

The Rights of Allaah's Messenger (SalAllaahu alaihe wa sallam)

The Rights of Allaah’s Messenger (SalAllaahu alaihe wa sallam)
Author: Imaam Muhammad Ibn Saalih al-‘Uthaymeen
Source: Huqooq Da'at Ilayhal-Fitrah wa Qarrarathash-Sharee'ah (pp.6-7)

This right is the greatest right of any of the creation. None of the creation have a right greater than the rights of Allaah's Messenger sal-Allaahu 'alayhe wa sallam. Allaah - the Most High - says:

"Indeed We have sent you as a witness rind a bringer of good-tidings and a warner, in order that mankind may believe in Allaah and His Messenger, and that you may assist and honour the Messenger." [Soorah al-Fath (48):89]

Therefore it is obligatory to love the Prophet sal-Allaahu 'alayhe wa sallam over and above any of mankind - even above one's love for himself, his parents and his children. The Prophet sal-Allaahu 'alayhe wa sallam said:

"None of you will truly believes until he loves me more then his parents, his children and the whole of mankind."[1]

And from the rights that are due to the Prophet sal-Allaahu 'alayhe wa sallam are: that he should be honoured, loved and respected - but without any ghuloo (exaggeration) or any falling short in the matter. Honouring the Prophet sal-Allaahu 'alayhe wa sallam during his lifetime implied honouring his Sunnah (guidance and example) and his noble character and conduct. As for honouring him after his death, then this implies honouring his Sunnah and the Sharee'ah (the Prescribed laws) that he was sent with. Whosoever reflects upon the lives of the Sahaabah (Companions of the Prophet) will come to know how these great and virtuous people established the obligation of honouring the Messenger sal-Allaahu 'alayhe wa sallam.

'Urwah Ibn Mas'ood said to the Quraysh:

"O my people! I have seen kings. I have seen Caeser, Chosroes and Negus. But by Allaah! I have never seen a king whose companions respect and honor him in the way that the Companions of Muhammad honour Muhammad sal-Allaahu 'alayhe wa sallam. By Allaah! When he spits, the spittle would fall into the hands of one of them, who would then rub his face and skin with it; when he orders them with something, they promptly fulfill it; when he performs wudhoo' (ablution), they vie with each other for the remains of the water; and when they speak in his presence, they lower their voices and do not look directly at his face, due to their respect and honour for him." [2]

So this is how the Companions radi-Allaahu 'anhum loved and honoured him, for Allaah had endowed and blessed the Prophet sal-Allaahu 'alayhe wa sallam with a generous and noble character and a mild and easy-going nature. Had he been harsh and hard-hearted, people would not have been able to gather around him and be with him as they did.

Also from the rights that are due to the Prophet sal-Allaahu 'alayhe wa sallam is to believe in all that he informed us of with regards to the accounts of previous people and nations, to do that which he has commanded and leave that which he has prohibited, and to have eemaan (faith) that his guidance and example is the best and most perfect guidance and example, and that the Sharee'ah (Prescribed Laws) that he was sent with is perfect and complete - no human laws nor systems are to be given precedence or priority over his Sharee'ah. Allaah - the Most High - said:

"But no by your Lord! They will not truly be Believers, until they make you (O Muhammad sal-Allaahu 'alayhe wa sallam) a judge in all their disputes, and then find in their souls no resistance against his decision, but rather accept it with the utmost submission." [Soorah an-Nisaa' (4):65]

"Say (O Muhammad sal-Allaahu 'alayhe wa sallam to mankind): 'If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most-Merciful.'" [Soorah Aal-'Imraan (3):31]

And from the rights of the Prophet sal-Allaahu 'alayhe wa sallam is to defend his Sharee'ah and his guidance with the strength and capacity at one's disposal, and also in proportion to the attack that it is under. Thus, if the enemies ore attacking it with false proofs and doubts, then his guidance and Sharee'ah should be defended with sound knowledge which refutes such false arguments and clarifies the doubts. If, however, the attack is made by any other types of weapons, then the defence should be made in a similar manner. It is not possible for any Believer to hear of some attack upon the Prophet sal-Allaahu 'alayhe wa sallam'sSharee'ah or his noble personality, and then to keep silent about it - especially when one has the power to counter such on attack.

Footnotes

[1] Related by al-Bukhaaree (1/57) and Muslim (no.44), from Anas radi-Allaahu 'anhu.

[2] Related by al-Bukhaaree (no.2731) and Ahmad (3/324), from the lengthy narration of Miswar Ibn Makhramah radi-Allaahu 'anhu.

The Mediums for Dawah

The mediums For Da'wah

Question: Are the means of Da'wah set, meaning that is it not allowed to utilize new mediums, such as that of the media? Does that mean we can only use those means that were used during the life of the Messenger of Allaah Salallaahu alayhi wasallam?

Answer: We must first learn the principle that means are in accordance with their objectives. The scholars, who stipulate that those means in no way consist of anything unlawful, recognise this principle. This is because there is no good in what is unlawful. On the contrary, if the means are lawful and they lead to the realization of the Shari'ah objective, then there is nothing wrong with those means. However, this does not mean that we should turn away from the Qur'aan and Sunnah and from what they contain in terms of profound wisdom. There are means of Da'wah that some deem to be beneficial to use while others do not; in this case, it is perhaps better to use those means that are accepted by all, to avoid discord. There is a difference, however, between amicability and Da'wah. Sometimes, it is best to unite the youth with lawful activities after we have already invited them to the Qur'aan and Sunnah, activities that are not harmful to the religion or to the Da'wah, activities that give them a break from constant seriousness.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah vol.8, p.78, DARUSSALAM