In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:
Society-Muslim and Non-Muslim- is greatly in need of rectification. However, from a certain perspective, the Islamic society is greatly in need of adhering to an upright path by way of which it would be rectified – the path that was followed by the most virtuous human being in the Muslim Ummah, the friend of Allah and the most righteous amongst His slaves, our leader Muhammad, peace and blessings of Allah be upon him. It is well known that the path through which the Islamic and non-Islamic societies will be rectified is the path that was established by Muhammad -the leader of the Messengers and seal of the Prophets. This path was also established by his noble companions-foremost amongst them were the Rightly Guided Khulafaa: Abu-Bakr As-Siddeeq, Umar, Uthman and Ali, and the other companions of the Messenger, may Allah be pleased with all of them and include us amongst those who follow them in righteousness]. It is well known that this path was established by our Prophet Muhammad, peace and blessings of Allah be upon him, in Makkah- first and foremost- and then in Madinah.
“The latter part of this Muslim nation will not be rectified except through that which rectified its early part’’, just as the people of knowledge and sound faith have stated. This is a statement of Imam Malik, may Allah have mercy upon him, – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it- that ‘’The latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part.” This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger- is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the Prophet and his companions], then such a person is mistaken and has spoken untruth. There is no path [to rectification] other than the path [of the Messenger and his companions]. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. And this necessitates:
-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.
-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.
-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.
-To clarify the boundaries of Halal and Haram that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said: [تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]
These limits are the unlawful deeds forbidden by Allah because they lead to sins. Just as Allah forbade mankind from going beyond the boundaries of Halal and Haram, He also legislated acts of worship and rulings in the religion.
The first obligation and foundation established by the Messenger was the call to Tawheed. This is the first obligation and fundamental he spoke about, proclaimed and followed. He called the people to worship Allah alone and guided them to its details. The statement upon which this obligation is founded is the testimony of faith [لا إله إلا الله- None has the right to be worshipped except Allah]. This is the solid foundation, alongside the testimony [محمدا رسول الله – Muhammad is the Messenger of Allah]. These two important fundamentals and foundations are the basis of Islam and the basis for the rectification of this Ummah.
Therefore, whoever adheres to these two foundations and acts upon them steadfastly with knowledge, calls to them and exercises patience [whilst facing hardships in this path], he will become upright and Allah will rectify the Ummah through him depending on the level of his efforts, strength and the sound legislated means he employs whilst following such a path. And whoever neglects both these fundamentals or one of them, he will be ruined and destroyed.
When Allah sent His Prophet and revealed the Qur’an, the first [Surah] revealed to him was Iqrah and then Muddath’thir; so he started to warn the people against Shirk and called them to Tawheed [pure Islamic Monotheism]. He warned them, saying: “O people! Testify that none has the right to be worshipped except Allah and you will be successful [i.e. testify with your tongues, sincerely believe in your heart and carry out acts of worship sincerely for Allah alone and keep away from every other deity worshipped or invoked besides Allah]. However, the polytheists were haughty and rejected his advice because they were not prepared to accept it. It was something they never heard from their predecessors [i.e. forefathers] and thus they turned away. Allah [The Most High] informed us in the Qur’an that they responded to the Prophet, saying:
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًاۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
Has he made the aliha (gods) (all) into One Ilah (God – Allah). Verily, this is a curious thing!]
And Allah [The Most High] also informed us that they said:
وَيَقُولُونَ أَٮِٕنَّا لَتَارِكُوٓاْ ءَالِهَتِنَا لِشَاعِرٍ۬ مَّجۡنُونِۭ
And (they) said: “Are we going to abandon our aliha (gods) for the sake of a mad poet?]
They responded in such a manner because they were told to testify that none has the right to be worshipped except Allah, just as Allah said:
[ إِنَّہُمۡ كَانُوٓاْ إِذَا قِيلَ لَهُمۡ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ يَسۡتَكۡبِرُونَ –
Truly, when it was said to them: La ilaha ill-Allah “(none has the right to be worshipped but Allah), they puffed themselves up with pride (i.e. denied it)]; therefore, Allah replied to them (saying):
[ بَلۡ جَآءَ بِٱلۡحَقِّ وَصَدَّقَ ٱلۡمُرۡسَلِينَ-
Nay! he (Muhammad) has come with the truth (i.e. Allah’s Religion – Islamic Monotheism and this Qur’an) and he confirms the Messengers (before him who brought Allah’s religion – Islamic Monotheism)].
Due to the negligent attitude of some of the people of knowledge- the students of knowledge and individuals amongst the people of Islam- towards the call to Tawheed, Shirk [i.e. polytheistic beliefs, acts of worship, views, opinions] spread in many lands, and thus the graves and its inhabitants [i.e. the dead in the graves] are invoked besides Allah.
Acts of worship that should be carried out only for sake of Allah are instead carried out for the graves and their inhabitants. [You find] some people invoking the inhabitant of a grave and others beseeching him for help; some make vows to him and others seek assistance from him just as the Quraish pagans and other than them used to do during Al-Jaahiliyyah [i.e. during the period of pre-Islamic Ignorance], because they used to invoke Al-Uzza, Al-laat, Manaat and other idols; and likewise the polytheists-in every era-invoke their idols and those images they worship besides Allah. They exalt them; invoke, seek assistance and blessings from them. This practice is a plot of shaytaan because what he eagerly wants to achieve is to distance people from the sound Islamic creed through every means.
Therefore, it is obligated on the students of knowledge to call to pure Islamic Monotheism, with wisdom, sincerity and truthfulness. They have to give concern to this foundation and should know that the only thing which must be firmly established through which other [praiseworthy achievements] will be established, is the call to Tawheed- sincerely worshipping Allah alone and having a firm belief that Muhammad is truly the Messenger of Allah, and that it is obligatory to follow his path. in Baz continued….. It is obligated on a student of knowledge or a leader to venerate the commandments and prohibitions [legislated by] Allah. He should cultivate the fear of Allah in his heart above everything else. He should not be worried about the rumours being spread by the rumour-mongers to oppose the truth and its people. He should rely upon Allah and affirm that which Allah has promised His Messenger, peace and blessings of Allah be upon him, and all the Messengers, just as Allah [The Most High] said:
وَقَالَ ٱلَّذِينَ ڪَفَرُواْ لِرُسُلِهِمۡ لَنُخۡرِجَنَّڪُم مِّنۡ أَرۡضِنَآ أَوۡ لَتَعُودُنَّ فِى مِلَّتِنَاۖ فَأَوۡحَىٰٓ إِلَيۡہِمۡ رَبُّہُمۡ لَنُہۡلِكَنَّ ٱلظَّـٰلِمِينَ
وَلَنُسۡڪِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَٲلِكَ لِمَنۡ خَافَ مَقَامِى وَخَافَ وَعِيدِ
And those who disbelieved said to their Messengers: “Surely, we shall drive you out of our land, or you shall return to our religion.” So their Lord inspired them: “Truly, We shall destroy the [wrong-doers]. And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me [on the Day of Resurrection or fears My Punishment] and also fears My Threat.”
The student of knowledge – the scholar, the one who gives clear guidance, the leader with insight- should neither worry about the rumours of the grave worshippers nor that of the deluded ones, nor [the rumours] of the one who has enmity towards Islam, regardless who such rumour-monger or enemy is affiliated with; rather he [i.e. the scholar, student of knowledge etc] should carry on in the arena of struggle – exercising patience; attaching his heart to Allah; fearing Allah and hoping for assistance from Allah [The Most High]. That is because Allah is the true Helper and Protector, and He has promised to give help to the one who aids the religion of Islam. Allah [The Most High] said:
[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَنصُرُواْ ٱللَّهَ يَنصُرۡكُمۡ وَيُثَبِّتۡ أَقۡدَامَكُمۡ –
O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.”
Allah [The Most High] said: [وَكَانَ حَقًّا عَلَيۡنَا نَصۡرُ ٱلۡمُؤۡمِنِينَ-And (as for) the believers it was incumbent upon Us to help (them)]. However, this [victory and help] has conditions and they are: One should firmly adhere to the Religion of Allah and being steadfast, and firmly believe in Allah and His Messengers. This is the path and prerequisite that will bring about Allah’s Help, just as Allah [The Most High] said:
وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُ ۥۤۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ
ٱلَّذِينَ إِن مَّكَّنَّـٰهُمۡ فِى ٱلۡأَرۡضِ أَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّڪَوٰةَ وَأَمَرُواْ بِٱلۡمَعۡرُوفِ وَنَهَوۡاْ عَنِ ٱلۡمُنكَرِۗ
Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. [i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)], to pay the Zakat and they enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden).
In another Ayah Allah [The Mighty and Majestic] said:
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِى ٱلۡأَرۡضِ ڪَمَا ٱسۡتَخۡلَفَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَلَيُمَكِّنَنَّ لَهُمۡ دِينَہُمُ ٱلَّذِى ٱرۡتَضَىٰ لَهُمۡ وَلَيُبَدِّلَنَّہُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنً۬اۚ يَعۡبُدُونَنِى لَا يُشۡرِكُونَ بِى شَيۡـًٔ۬اۚ
Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me.
This promise of Allah is for those who are steadfast upon Iman, guidance and righteous deeds. Indeed Allah will certainly grant them succession in the earth and the authority to practice their religion. Allah will give them a safe security and protect them from the evil and plots of their enemies, and grant them victory.
With regards to fulfilment of the second part of the Shahadah [Muhammad is the Messenger of Allah], this necessitates that his Sunnah is venerated, propagated and implemented, and that which is in opposition to it has to be warned against. And that which a person cannot clearly understand in the Noble Qur’an is to be explained by way of the Sunnah, because the Sunnah explains and clarifies what the Qur’an indicates, just as Allah [The Most High]:
وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ –
We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to men what is sent down to them, and that they may give thought.
It is obligatory that this great foundation is made the starting point for the sincere callers and righteous people in the earth-those who want to rectify the affairs of society and direct it towards a path of safety- so that this rectification is firmly grounded upon the greatest basis of rectification, which is: sincerity in worship [i.e. worship Allah alone and associate none as a partner to Him in worship]; belief in Allah’s Messenger, exalting his commands and prohibitions, follow his Shariah and warn against what is in opposition to it.
The companions of the Prophet are the most virtuous in this Ummah. It is obligated on us to have a good suspicion of them and to believe that they are all trustworthy, and that they are the best in this Ummah after the Messenger of Allah. It (is obligatory to believe that) they were the carriers of the Qur’an and the Sunnah, and that their methodology has to be followed. It [is obligatory] to declare that Allah was pleased with them and that they are the best of all people after the prophets, just as it has been reported in Al-Bukhari and Muslim on the authority of Ibn Mas’ud that the Prophet said: ‘’The best of the people are those living in my generation; then those who will follow them, and then those who will follow the latter.” They are on different levels in virtue – the most virtuous of them are the rightly guided khulafaa; then the ten who were guaranteed paradise, and then the remaining companions in their various levels of virtuousness and knowledge. Thereafter [i.e. after beginning with the call to Tawheed and obedience to the Messenger], the caller to rectification should look at the other affairs that are connected to this foundation, such as the fulfilment of the obligatory duties – the obligatory prayers, the Zakat, the Hajj and other than them.
He (the student of knowledge) should forbid what Allah has forbidden, such as shirk, and other sins that are lesser than shirk. He should be eager to bring about rectification to the people by enjoining good and forbidding evil and calls to reconciliation and good relationship between the people. He should forbid people from transgressing the boundaries of halal and haram and warn against Bidah. This is how a successful rectifier should be. He pursues the means, whilst guarding the strong foundation which is that “None has the right to be worshiped except Allah and Muhammad is the Messenger of Allah” in knowledge and Action. He should teach the people and act upon what he teaches, single Allah out in worship and submit to Allah’s Shariah through the [path of] the Messenger. He should accept the Sunnah and venerate it, just as the Sahabah did. He should follow the path of the Sunnah and that which it necessitates, [whilst following] the Book of Allah, just as the Sahabah did.
Indeed, the knowledge of the Sahabah was derived from the Book of Allah and the Sunnah of Allah’s Messenger. They pondered upon the Book of Allah, read it with a righteous intention and with the intention of acquiring knowledge and benefit, and to act. They studied the Sunnah, memorized it, took knowledge from it and acted. This is how the Sahabah, the Messenger and Tabi’in acted before the existence of written works in hadeeth and other than it. Therefore, judge yourself based on the way of these people.
Seek knowledge from the Book of your Lord and the Sunnah of His Messenger, and from the statements of the [trustworthy, righteous and rightly guided] scholars in order to understand the Book of Allah and the Sunnah of the Messenger. Be eager for knowledge and understanding of the religion until you are able to direct the society towards a straight and safe path, and until you know how to act. Begin with yourself and strive to rectify your path to righteousness and be foremost in every good [deed]. Be with those people who are foremost in [performing] the prayer and every other good deed, and be distant from every evil. Adhere to the Book and the Sunnah in your actions and statements, and when dealing with your colleagues, brothers and assistants. This is how a believer should be because this was how the Sahabah acted. Also, this is how the Tabi’un, the Atba At-Tabi’in and the righteous people acted. The Imams of guidance studied the book of Allah and acted upon that which is found in it. They read it to the people, acquainted them with it and guided them to its meanings. They acquainted them with the Sunnah, urged them to follow it and to acquire understanding from it. They commanded the people to venerate the commandments and prohibitions legislated by Allah, and they commanded them -throughout their lives- not to transgress the boundaries of halal and haram.
Every means to rectification requires sincerity and truthfulness, therefore the call to Tawheed requires sincerity and truthfulness. Laa ilaaha illal laah means that none has the right to be worshipped in truth except Allah’, therefore it is obligatory to be careful of all types of shirk-big and small- and to warn the people against it, just as the Messenger and the Sahaabah did.
After the belief that Muhammad is the Messenger of Allah and that it is obligatory to follow him, and that Allah sent him to everyone -Arabs, Non-Arabs, Humans, Jinns, Male and Female- and that it is obligated on all the people of the earth to follow him, the Sunnah will become manifest when venerated and propagated. Allah [The Most High]:
قُلۡ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيۡڪُمۡ جَمِيعًا ٱلَّذِى لَهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحۡىِۦ وَيُمِيتُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلۡأُمِّىِّ ٱلَّذِى يُؤۡمِنُ بِٱللَّهِ وَڪَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّڪُمۡ تَهۡتَدُونَ
Say (O Muhammad): “O mankind! Verily, I am sent to you all as the Messenger of Allah – to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad) who believes in Allah and His Words [(this Qur’an), the Taurat (Torah) and the Injeel (Gospel) and also Allah’s Word: “Be!” -and he was, i.e. ‘Iesa (Jesus) son of Maryam (Mary)] and follow him so that you may be guided.” [Surah Al-A’raaf Ayah 158]
And before the above Ayah, Allaah [The Most High] said:
[فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُ ۥۤۙ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ
– So those who believe in him (Muhammad), honour him, help him, and follow the light (the Qur’an) which has been sent down with him, it is they who will be successful] [Al-A’raf. 157]
Therefore, whoever follows the Messenger and exalts his commands and prohibitions, then indeed he will be successful. And whoever opposes him- by following desires and shaytaan- will be a loser and will be destroyed.
وَلَا حَوْلَ وَلَا قُوَّة إلَّا بِالَّله
The means to rectification are many depending on what the caller is commanding and forbidding. Therefore, call the people to the religion of Allah- to fulfil the obligatory duties legislated by Allah and abandon what Allah has forbidden based on the path that was followed by Allah’s Messenger.
If you live in a society that wages war against the religion and there is no Muslim ruler to help, you should act just as Allah’s Messenger acted in Makkah by calling to the religion of Allah with good speech, good etiquettes and lenient words, so that what you say will enter the hearts-urging the hearts towards obedience to Allah and His Religion of Islamic Monotheism. You should cooperate with your brothers and those who adhere to your path [i.e. the call to Tawheed, the authentic Sunnah and understanding of the pious predecessors], whilst calling the people and being gentle until Iman becomes firmly settled in the hearts and established amongst the people with clear proofs.
If you live in an Islamic society where a Muslim ruler is present to give you a helping hand, then you can be far more active in enjoining good, forbidding evil and contacting those in charge of authority when the obstinate ones are present- those whose obstinacy poses a danger to society. You should do this, whilst following an upright path and employing leniency, wisdom and patience, just as Allah [The Mighty and Majestic] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ
بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.)
There has to be patience and calling one another to the truth until your mission becomes success. Also, the people with positions of responsibility in the society and those leaders about whom it is feared that their evil will harm the Dawah, the caller to rectification should advise them whilst employing good etiquettes through written correspondence and speech just as Allah [The Most High] said:
[فَبِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ –
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you]. [3:159]
And just as Allah [The Most High] said to Musa and Harun, peace be upon them, when He sent them to Pharaoh: [فَقُولَا لَهُ ۥ قَوۡلاً۬ لَّيِّنً۬ا لَّعَلَّهُ ۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ -And speak to him mildly, perhaps he may accept admonition or fear Allah] [20:44] Therefore, it is obligated on those seeking to rectify the affairs and the callers to Islam to follow this path, and that they solve the problems of the society with wisdom and fine admonition-addressing every person with what he deserves, so that they can be successful in their mission and reach their goals.
Allah [Glorified be He and free is He from all imperfection] stated:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ
بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By Al-’Asr (the time). Verily! Man is in loss; except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.)”
Likewise, this [i.e. exercising patience] is the way of the noble Messengers, just as Allah [The Most High] said to His Messenger Muhammad in the last part of Surah Al-Ahqaf, and it is a Surah that was revealed in Makkah:
[فَٱصۡبِرۡ كَمَا صَبَرَ أُوْلُواْ ٱلۡعَزۡمِ مِنَ ٱلرُّسُلِ وَلَا تَسۡتَعۡجِل لَّهُمۡۚ
– Therefore be patient (O Muhammad) as did the Messengers of strong will and be in no haste about them (disbelievers)].
Allah [The Most High] said in Surah Aal Imran and it is a Surah that was revealed in Madinah:
لَتُبۡلَوُنَّ فِىٓ أَمۡوَٲلِڪُمۡ وَأَنفُسِڪُمۡ وَلَتَسۡمَعُنَّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِڪُمۡ وَمِنَ ٱلَّذِينَ أَشۡرَكُوٓاْ أَذً۬ى كَثِيرً۬اۚ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَٲلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ
You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts].
Allah [The Most High] said in the last part of Surah Al-Nahl and it is also a Surah that was revealed in Makkah:
وَٱصۡبِرۡ وَمَا صَبۡرُكَ إِلَّا بِٱللَّهِۚ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَلَا تَكُ فِى ضَيۡقٍ۬ مِّمَّا يَمۡڪُرُونَ
إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَواْ وَّٱلَّذِينَ هُم مُّحۡسِنُونَ
And endure you patiently (O Muhammad); your patience is not but from Allah. And grieve not over them (polytheists and pagans, etc.), and be not distressed because of what they plot. Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun (good-doers)
The verses of the Qur’an that conveys this are many indeed. Everyone who followed the path of the Messengers amongst the callers to Allah and the righteous rectifiers was successful in his call – successful with a praiseworthy end and was given victory over the enemies. Whoever examines and studies the narrations transmitted about the righteous rectifiers and their life stories will come to know of this and will be certain about it.
I ask Allah by His Beautiful (Perfect) Names and (Perfect) Lofty Attributes that He rectifies the state of affairs of the Muslims. And that He grants them understanding in the religion, grants their leaders every good and rectifies their advisers, consultants, helpers etc. And that He protects all the Muslims in every place from the affairs of misguidance that occur as a result of trials, and protects them from following desires and shaytaan. Indeed Allah alone is the Guardian over all this and the one able to grant it. [1] [End of quote]
[1] An Excerpt from “Awaamil Islaah Al-Mujtama’ah” pages 1-27]
Notes from translation of Usul Thalatha by Shaikh Abu Talhah Dawud Burbank- may Allah have mercy upon him and his wife, on Du’a and other acts of worship.
Invocation, vows, offering sacrifices etc are acts of worship and can only be carried out for Allah alone, and not for graves, tombs, shrines and their dead inhabitants. See details below from Usool ath-thalaatha by Shaikh Uthaymeen, translated by Ustaadh Dawud Burbank [may Allaah have mercy upon him and his wife]… Ad-Du’aa: Invocation: “Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace’ [69] [Soorah Ghaafir (40):60]. So the noble Aayah proves that invocation/supplication (du’aa) is worship, and if that were not the case it would not be said “those who disdain to worship Me alone….” So whoever called upon anyone besides Allaah, the Mighty and Majestic, requesting something which none but Allaah has power over, then he is a mushrik (one who worships others besides Allaah), an unbeliever (kaafir), whether the one he calls upon is living or dead. Whoever requests a living person for something which he is able to do, such as the saying: ‘O so and so give me food’ or ‘O so and so give me a drink,’ then there is no harm in that. But whoever asks a dead person or someone who is absent for that, then he is a mushrik, since the deceased or the absent cannot possibly do that. So in such a case his supplicating to them shows that he believes that they have some control over the creation, and he is therefore a mushrik. It must be noted that du’aa is of two types: (i) Supplication, when a request is made (du ‘aa-u mas’alah) and, (ii) invocation through worship (du’aa-u Ibaadah). So supplication is to request ones needs and is worship when the servant requests that from his Lord.
This is because it involves showing one’s poverty before Allah, the Most High, and ones need to turn to Him, and one’s certain faith that He is the one having full power, the Most Generous, the one who gives bounteously and is Most Merciful. Seeking ones needs from someone else from the creation is permissible if the one to whom the request is made is able to hear and understand it, and has the power to respond to it, like the saying: ‘O so and so give me food.’ As for invocation through worship, then it is that the person does an act of worship seeking reward and fearing punishment, and this is not correct unless directed to Allah alone. To direct this to anyone else besides Allah is major shirk which takes a person out of the Religion, and he falls under the threat in the Saying of Allah, the Most High, “Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace.” [Ghaafir (40):60]
Al- Isti’aanah-Appealing for aid and assistance: The evidence for this act of worship is the verse of the Qur’aan: “O Allaah You alone we worship, and to You alone we appeal for aid” [Soorah al-Faatihah (1):5] and in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.” [79] [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no.5302)]
Al-isti’aanah is to appeal for assistance, and it is of various types: (i) Appealing for aid and assistance from Allaah – this is an appeal for aid and assistance that comprises complete humility of the servant before his Lord, and to submit and entrust the affair to Him, and to be certain that He is fully sufficient for him. This is not to be except for Allaah, the Most High, alone, and the evidence is the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] The fact that this is to be for Allaah, the Most High, alone is shown by the fact that He mentions the word upon which the verb acts before the verb itself, and according to the principles of grammar of the Arabic language, in which the Qur’aan came down, bringing forward that which usually comes afterwards indicates restriction and particularisation. So directing this type to other than Allaah, the Most High, is shirk which takes a person out of the Religion. (ii) Seeking the help of a person from the creation, in something which he is capable of helping in. Then this will be in accordance with the action in which help is sought. If it is a good action then it is permissible for the person to seek help upon it, and prescribed for a person to help in that, as Allaah, the Most High, says, “And assist one another upon righteous actions and avoidance of sins.” [Soorah alMaa’idah (5):2]
If it is a sinful thing, then it is forbidden for the person doing it and for the one who assists, as Allaah, the Most High, says, “And do not assist one another in abandoning what Allaah has commanded and upon transgressing the limits laid down in the Religion.” [Soorah al-Maa’idah (5):2] If it is something permissible, then it is allowed for the person to seek help and to be assisted, and the one who is helping may be rewarded for kind treatment and thus it becomes something prescribed for him as Allaah, the Most High says, “And do good, indeed Allaah loves those who do good.” [Soorah al-Baqarah (2): 195] (iii) Seeking the help of a person from the creation who is alive and present, except that it is something which he is incapable of, then this is futile and useless. For example that he seeks the help of a weak person in order to carry something very heavy. (iv) Seeking the aid of any deceased person, or the aid of the living in a matter of the hidden and unseen, which they cannot reach. Then this is shirk since it will only be done by a person who believes that those whose help he seeks have some hidden control over the creation. (v) Seeking help by performing deeds that are beloved to Allaah, the Most High. This is something that is prescribed due to the Saying of Allaah, the Most High, “And seek assistance through patience and Prayer.” [Soorah al-Baqarah (2):45] The author, rahimahullaah, uses as evidence for the first type the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] And the saying of the Prophet saying: “If you seek help then seek the help of Allaah” The evidence for seeking refuge (al-isti’aadhah) is the Saying of Allaah, the Most High: “Say: I seek refuge with the Lord of the dawn” [Soorah al-Falaq (113):1] and: “Say: I seek refuge with the Lord of mankind” [80] [Soorah an-Naas (114):1].
Al-Isti’aadhah-To seek refuge; which is to seek protection against that which one hates and involves seeking refuge and shelter and protection from someone, and is of various types: (i) Seeking the refuge of Allaah, the Most High, and this involves ones complete need of Him, attachment to Him, and one’s certain faith in His being sufficient and His perfect protection from everything, whether in the present or the future, small or large, human or not, and the proof is the Sayings of Allaah, the Most High, “Say: I seek refuge with the Lord of the dawn, from the evil of that which He created…” [Soorahal-Falaq (113): l-2] “Say: I seek refuge with the Lord of mankind; the king of mankind; the one who is worshipped rightfully by mankind; from the evil of Satan who whispers into the hearts of mankind and then withdraws when they remember Allaah…” [Soorah an-Naas (114): 1-4] (ii) Seeking refuge in one of Allaah’s attributes, such as His Speech, His Greatness, His Might, and so on.
The evidence for this are his sayings: The Prophet said, “I seek refuge in the perfect Words of Allaah from the evil of that which He created” [Reported by Muslim (Eng. transl. 4/ 142l/no.654l)]. He said, “I seek refuge in Your Might that I should not be assailed from below” [Reported by Aboo Daawood (Eng. transl. 3/1408/no. 5056) and declared Saheeh by Shaykh al-Albaanee in Saheeh Sunan Abee Dawood (no. 4239)]. Also his saying in the supplication recited when suffering from pain, “I seek refuge in the Might and Power of Allaah from the evil of what I feel and am wary of.” [Reported by Muslim (Eng. transl. 3/1198/no. 5462) and Ibn Maajah (no. 3522)]. The Prophet said, “I seek refuge in Your Pleasure from Your Wrath” [Reported by Muslim (Eng. transl. l/255/no.986)]. His saying, when Allaah, the Most High, sent down His Saying: “Say He is the One fully able to send punishment upon you from above.” [Soorah al-An’aam (6):65] He said: “I seek refuge in Your Face.” [Collected by al-Bukhaaree (Eng. transl. 9/370/503)]. (iii) Seeking refuge either with the dead, or with living people who are not present and able to grant refuge, then this is shirk. In this regard Allaah, the Most High, says, “And there were men from mankind who used to seek refuge with men of the jinn, and so that only increased them in transgression.” [Soorah al-Jinn (72):6] Seeking shelter with some person or in some place, or the like, as long as it is something which can serve the purpose of providing shelter. Then this is permissible and the evidence is his saying, speaking about tribulations, “Whoever exposes himself to them will be destroyed by them, and whoever finds a place of shelter or refuge from them, then let him take shelter in it” [Reported by alBukhaaree (Eng. transl. vol. 9/p. 158/no.203) and Muslim (Eng. transl. 4/1495/no.6893)]. He also explained this place of shelter or refuge in his saying, “So whoever has camels should stick to his camels…“ [Reported by Muslim (Eng. transl. 4/1495-1496/no.6896)]. There also occurs in Saheeh Muslim (Eng. transl. 3/91 I/no.4190) from Jaabir, radiyallaahu ‘anhu, that a woman from the tribe of Banoo Makhzoom stole something, so then she was brought to the Prophet and she sought refuge with Umm Salamah. He also reports in his Saheeh (Eng. transl. 4/ 1494/no.6996) from Umm Salamah, radiyallaahu ‘anhaa, from the Prophet that he said: “A man will seek refuge in the House and an army detachment will be sent against him…” However if it is the case that someone is seeking refuge from the evil of an oppressor, then it is obligatory to shelter him and grant him refuge as far as is possible. But if he seeks refuge in order to help him to commit something forbidden, or to flee away from an obligation, then it is forbidden to shelter him.
Al-istighaathah -To seek rescue and deliverance from severe difficulty and destruction, and is of various types: (i) Seeking deliverance and rescue from Allaah, the Mighty and Majestic, is one of the most excellent and most perfect deeds, and it was the continual practice of the messengers and their followers. The evidence for it is what the Shaykh, rahimahullaah, mentioned, “When you sought aid and deliverance of your Lord and He responded to you that He was sending you a thousand angels in succession to assist you.” [Soorah al-Anfaal (8):9]
This occurred at the battle of Badr when the Prophet saw the polytheists numbering a thousand men, whist his companions were a few more than three hundred and ten. So he entered the palm grove calling earnestly upon his Lord, the Mighty and Majestic, raising up his hands and facing the qiblah, and saying: “O Allaah fulfil that which You have promised me. O Allaah if this small group who are the people of lslaam are destroyed you will not be worshipped upon the earth.” Then he continued calling upon his Lord earnestly, with his hands raised such that his cloak fell from his shoulders. So Aboo Bakr, radiyallaahu ‘anhu, took up his cloak and cast it back upon his shoulders and embraced him from behind and said: “O Prophet of Allaah, your earnest supplication to your Lord will be sufficient for you since he will fulfil what He has promised you,” so this Aayah was sent down. [Reported by Muslim (Eng. transl. 3/960/no.4360)] (ii) Seeking rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is so because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of the Lordship that is for Allaah, the Most High, alone. Allaah, the Most High, says, “Or is that which you falsely worship along with Allaah better than He Who responds to the one in distress when he calls Him; who removes the harm; and who makes you to succeed those who came before you?! Is there anything that is worshipped besides Allaah that can do these things for you?! Little do you consider the greatness of Allaah and His favours upon you, and the clear proofs He has given you, so you therefore associate others in worship with Him.” [Soorah an-Naml (27):62] (iii) Seeking aid and rescue from those who are alive, aware of the situation and capable of assistance and rescue. It is permissible to seek aid and rescue from them: Allaah, the Most High, says in the story of Moosaa: “So the man who was upon the same Religion as Moosaa sought the aid of Moosaa against his enemy the copt, so Moosaa struck him forcefully and killed him.” [Soorah al-Qasas (28):15] (iv) Seeking rescue and aid from a living person who is not capable of assisting him, without believing that he has some hidden power. For example that a drowning person calls for rescue from a person who is paralysed. This is futility and is a mockery of the one whom he seeks rescue from, and is therefore prohibited for this reason. A further reason for its prohibition is that anyone who saw him seeking rescue from the paralysed man may be deceived into thinking that the paralysed man must have some hidden power enabling him to rescue people
Adh-dhabh- Sacrifice: The evidence is the ayah of the Qur’aan: “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than him.” [82] [Soorah al-An’aam (6): 162-3]. Also the Prophet said: “Allaah has cursed anyone who sacrifices for other than Allaah” [Reported by Muslim (Eng. transl. 3/ 1093- 1094/no.4876)]82 Sacrifice is to kill by spilling the blood of the animal in a particular manner, and is done for a number of reasons:
That it is done as an act of worship, such that he intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to him and a means of nearness to him. So this may not be done except for Allaah, the Most High, and has to be done in the manner which Allaah, the Most High, has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the Saying of Allaah, the Most High, “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than Him’ [Soorah al-An’aam (6):162-3] (ii) That it is done out of hospitality for the guest, or for as wedding feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he said “Whoever truly believes in Allaah and the Last Day, then let him treat the guest honourably” [Reported by al-Bukhaaree (Eng. transl. 8/99/no. 156) and Muslim (Eng. transl. 3/935/no. 4286)]. He said to ‘Abdur-Rahmaan ibn ‘Auf, “Give a wedding, feast (waleemah) even if it is only with a single sheep” [Reported by al-Bukhaaree (Eng. transl. 7/72/no.96)]. (iii) That it is done to provide food charitably, or to sell the meat and so on, then this falls under that which is permissible and is in principle according to the Saying of Allaah, the Most High, “Do those mushriks who worship others along with Allaah not see that We have created for them, from what our Hands have created, cattle which they are in charge of, and We have made the cattle subservient to them: so from them are those which they eat the meat of.” [Soorah Yaa Seen (36):71-2] Furthermore, it may be something desirable or prohibited depending upon what it leads to.
An-nadhr- Vows: The evidence is the ayah: “They fulfil their vows and they fear a day whose evil is widespread” [84] [Soorah al-Insaan (76):7]. The Aayah is a proof since Allaah praises them for fulfilling their vows, which shows that Allaah loves that and every action that is beloved to Allaah is worship. This is further supported by the Saying of Allaah, the Most High, “…they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The fulfilling of vows which Allaah, the Most High, has praised are all acts of worship which Allaah, the Mighty and Majestic, has obligated. This is because when a person starts any of the obligatory acts of worship, then he has become duty bound to fulfil and complete them. The proof for this is the Saying of Allaah, the Most High, “Then let them complete the duties of their hajj, and fulfil their vows (e.g. the sacrifice), and let them perform the tawaaf of ifaadah around the ancient House.” [Soorah al-Hajj (22):29] Vows by which a person makes a pledge and thus obligates himself to do something or other, or makes some act of obedience to Allaah, that is not obligatory, binding upon himself, then this is disliked, and some of the scholars declared it to be forbidden. This is because the Prophet (0) forbade making vows and said, “It does not bring good, it merely causes the miserly person to spend” [Reported by al-Bukhaaree (Eng. transl. 8/448/no.684) and Muslim (Eng. transl. 3/871/no.4019)]. Yet even so, if a person does go ahead and vow that he will do some act of obedience to Allaah, then it becomes obligatory upon him to perform it as the Prophet (3) said, “Whoever vows to act in obedience to Allaah, then let him obey Him” [Reported by al-Bukhaaree (Eng. transl. 8/449/no.687)]. So in summary vows {an-nadhr) applies to the obligatory acts of worship in general, and to making vows in specific, which is that a person obliges himself to do something for the sake of Allaah, the Mighty and Majestic. The scholars divide the vow into various categories and these are laid out in the books of fiqh (details of Islamic law and regulations). [Source: Explanation of the Three fundamental principles. Translated by Abu Talhah Dawud Burbank (may Allaah have mercy upon him and his wife)]
NB: Whoever directs the above acts of worship to others besides Allaah, then indeed he or she has committed major shirk [major polytheism] which expels a person from the fold of Islam but this is a general ruling. However, in order to declare a specific Muslim individual as one who has left the fold of Islaam due to him or her committing acts of major polytheism, this ruling cannot be given, except by a scholar. Regarding this affair, see the following links:
http://www.manhaj.com/manhaj/articles/wwqny-takfir-and-the-excuse-of-ignorance-shaykh-muhammad-bin-abd-al-wahhaab.cfm
http://www.manhaj.com/manhaj/articles/wvnjp-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-aziz-bin-baz.cfm
http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm
http://www.manhaj.com/manhaj/articles/dkhtd-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-2.cfm
http://www.manhaj.com/manhaj/articles/gzrsz-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-3—takfir-of-the-raafidah.cfm
http://www.manhaj.com/manhaj/articles/illhh-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-4—takfir-of-the-raafidah.cfm
http://www.manhaj.com/manhaj/articles/uufmf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5.cfm
http://www.manhaj.com/manhaj/articles/uncnb-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-muhsin-al-abbaad.cfm
http://www.manhaj.com/manhaj/articles/ecksy-takfir-and-the-excuse-of-ignorance-shaykh-rabee-bin-haadee.cfm
Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah)]:
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
Correcting the is obligated on all Muslims according to their ability, because the Messenger [sallal-laahu-alayhi-wasallam] said, “Anyone of you who sees evil, let him stop it with his hand (by taking action); if not able, then with his tongue (by speaking out); and if not able, then with his heart (by hating it and feeling that it is wrong), and that is the weakest of Eemaan.”[Reported by Muslim, Abu Dawood, Tirmidhi & others]
However, changing by the hand must be based on ability and not result in greater corruption or evil. A man has the right to rectify matters with his hand (by taking action) in his home; and a manager has the authority to make changes with the hand within the organization he is responsible for- in accordance with the instructions that were given to them. Otherwise, people should not stop the evil -with their hand- they are not authorized to stop. If they do make stop an evil they have no authority to stop, this will result in more evil and great corruption between them and the people, and between the people and the state.
In this case they should stop the evil with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with a legislated Islamic proof. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawaa Abdul Azeez Bin Baaz 8/208] [NB: In the Western Europe and some other countries, disapproving of certain acts would be considered harassment or discrimination, therefore, one should know what the law allows him, otherwise he or she will either be cautioned by the authorities and charged]
Manhaj of Correcting the Rulers:
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1
