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But We Need a New Approach in Today’s Dawah! [Shaykh Ibn Baaz Responds] |

In the Name of Allaah, the Most Gracious, the Ever Merciful…

It is widely reported that His Eminence, Shaikh ‘Abdul-Azeez Bin Baaz (may Allaah have Mercy on him), was asked:

Every era has a method that suits it. The Salaf (righteous predecessors) used lessons and sermons, but we have a more effective method: acting. Nice young men, depicting the roles of sinners or drunkards, solely for the sake of admonishment. So I hope Your Eminence would encourage the youth to do so, since the method of those before us does not suit them.

And the shaykh answered:

Allaahu Akbar… Allaahu Akbar… Allaahu Akbar… Allaahu Akbar.

What a horrible lie! What a terribly hideous statement!

The way of the Prophet (may Allaah raise his rank and grant him peace), the Companions, and the righteous Salaf is of no benefit to those living today?! Nothing benefits them but acting and lies?! We seek Allaah’s Refuge from evil. You have spoken falsehood and lies, O questioner! We ask Allaah for well-being.

The Prophet (may Allaah raise his rank and grant him peace) and his Companions did not perform theatrics. They would not say, “I’m Aboo Jahl,” and, “I’m Aboo So-and-so,” and, “I’m…”

They would say, “Allaah said…”, “The Prophet said…”, and “Fear Allaah, O people! Do this… Leave this… This is permissible… This is impermissible…” That is what benefits the masses!

Nothing benefits them except for someone to come and say, “I’m Aboo Lahab,” or, “I’m Aboo Jahl,”, or, “I’m Aboo Bakr,” or, ”I’m Muhammad,” while lying?!

A beardless man comes and proclaims, “I’m Aboo Bakr,” or, “I’m Umar”?!

What is this ugly and evil speech?! I seek Allaah’s Refuge!

Acting is forbidden. It is lies and falsehood! We ask Allaah for well-being.

I seek refuge with Allaah. We ask Allah for well-being.

Allaah, the Most High, says:

وإنهم ليقولون منكرا من القول وزورا
“And verily, they utter an ill word and a lie.” [58:2]

Source: This post on

Translated by: Adil bin Arif


Narrate to people what they can understand – call them in stages – (wisdom in da’wah) Shaykh Uthaymeen

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved?

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

Majmû’ Fatâwâ Ibn ‘Uthaymîn Vol.10 p140.

The Advice of Shaikh Saleh al Fowzan to the Sinful Caller

Question: If I have fallen into a sin and then I sought forgiveness from Allah, should this sin prevent me from calling to Allah, or should I seek His forgiveness and continue to call to Allah?

Answer: If the only person who called to Allah were a person free from all sins, no one would be qualified to call to Allah! There is no one who is free from sins, but if the Muslim commits a sin, he should seek forgiveness, and the sin should not prevent him from calling to Allah and enjoining the good and forbidding evil. The caller should not say: I have sins and incorrect deeds, I am not fit (for calling to Allah), rather, he should leave off and avoid the sins. No one has forced him to commit them. He should abandon sinning and repent to Allah, (and at the same time) he should not abandon performing righteous deeds, calling to Allah, enjoining the good and forbidding the evil.

Source: Q & A session at the end of Igathatul Lahfaan lesson 28/4/1434h. corresponding to March 19, 2013


Buying Shares in Companies which Deals with Riba (interest) – Shaykh Muhammad ibn Saalih al-‘Uthaymeen

Buying shares in companies which deals with riba

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on buying shares in companies.

He replied:

Buying shares in companies is subject to further discussion, because we have heard that they put their money in foreign banks, or quasi-foreign banks, and take interest on it, which is a kind of riba. If this is true then buying shares in them is haraam and is a major sin, because riba is one of the worst of major sins. But if it is free of this then buying shares is halaal, so long as there is nothing else involved that is haraam according to sharee’ah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (18/question no. 119).

Don’t miss to read the below interesting analysis : (excerpted from the net)

Take the top 500 corporate giants of India which are basically engaged in Halal business and their end products and services too are Halal. One shall be astonished to look at the capital structure of these companies as more than half of the capital of these companies comes from debt instruments such as interest carrying debentures, secured loans and other borrowing from commercial banks and financial institutions. In fact a company is said to be based upon strong fundamentals whose debt-equity ratio is in the range of 60:40 to 70:30. And nearly all these 500 companies conform to this criterion mostly. The moot point here is can a company be bracketed under Halal business concerns just because its finished goods and services are Halal even though the majority of its capital and finance comes from debt and interest-carrying loans. Take these top 500 Halal companies again. It is a bare fact that these companies park their reserves and surplus capital in high-yield and fixed income debt instruments and government securities. And sometimes the returns from these investments far exceed the income from their declared business. Corporate giant, Tata Iron and Steel Company which is ranked second in terms of market capitalization and weightage on the Sensex of the Bombay Stock Exchange is a classic case whose main income in the early 90’s came from such investments under the sub-head “Other Income”.

Viewed from yet another angle, a good company’s capital, as stated earlier, mainly consists of nearly 40 per cent equity and 60 per cent debt. At times of boom in the economy, companies usually earn more than 100 per cent on their investments. But they pay back their debtors only the pre-determined interest of say 20 per cent and pass the benefit of the remaining 80 per cent to their equity share holders besides their own 100 per cent entitlement. Under this scenario the profit-sharing of the debtors and the equity share holders would be 20 per cent and 220 per cent respectively. Conversely, at times of economic recession, companies could hardly earn anything, and even the debt servicing has to be met with from the share of the equity share-holders such as company reserves and further borrowing. In the former case if the equity share holders get abundantly benefited from the Haram investment of the debtors, in the latter case, it is the turn of their Halal investment to get the raw deal at the hands of the Haram one. The fundamental question here is does Islam permit the intermingling of Halal and Haram investments with such dire consequences, and that too of the present magnitude? The plain and unambiguous answer is a simple “no”. How can the stock-market trading be termed Halal then?

3.The Deen of Islaam – Shaykh Muhammad ibn Saalih al-’Uthaymeen

The deen (religion) of Islaam

Sheikh Muhammed Saalih Ibn al-Uthaimeen

Sharh Usoolul-Eemaan (pp.4-7)

Al-Istiqaamah Mahazine Online

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):
[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.
[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.
[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).
•It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
•It commands them with being truthful and prohibits them from lying.
•It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
•It commands them with fulfilling trusts and prohibits them from acting treacherously.
•It commands them keeping promises and prohibits them from breaking them.
•It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
•It commands them with joining the ties of relations and prohibits them from severing them.
•It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. 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. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].

Establish the Deen in Your Self and Your family and Then call others to it

Bismillaah Al-Hamdulillaah

[The following represents much of the notes from Shaykh Saalih as-Sindee’s heart-felt nasihah, obtained from]

After praising Allaah, and sending the salaam upon the Prophet (salallaahu ‘alaihi wa sallam), the sahaba, and those who follow them until the Day of Judgment, the shaykh then greeted the Muslims with “as-salamu ‘alaykum wa rahmatullahi wa barakatu,” and then welcomed to Madinah a group of Muslims in front of him, and gave glad tidings to them for what they set out for: to visit the haramain, and for packing their bags and travelling to seek knowledge. And he made a du’aa to Allaah to give them and us jannah.

Allaah said in surat Ash-Shura: He (Allaah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and ‘Iesa (Jesus) saying you should establish religion and make no divisions in it (religion). …(Ash-Shura 42:13)

Look at this command from Allaah (subhanahu wa taa’ala). In this ayah is a command that Allaah gave to ulul ‘azaam, the five Messengers of great determination, and they are Nuh, Muhammad, Ibrahmn, Musa and ‘Iesa. Allaah commanded them with these two things: to establish the religion and not divide. So this ayah requires, ya ikhwan, that we look at this command, and that we open our ears and hearts and minds so we can understand and implement.

The first affair is Iqqamat u-Deen, establishing the religion.

Iqqamat u-Deen means we should establish the religion in ourselves first, be upright, then help others to be upright in the Deen. The first issue – and it is the most important – is that we establish Islam in ourselves first. This establishing the religion in ourselves requires that one implement the Tawheed of Allaah, and this comes about in three levels: the first is that one implements the base level, which is one leaves shirk and kufr, and moves into Islam. This level itself has three levels: belief in the heart, saying upon tongue the shahadatain [la illaaha il Allaah Muhammad RasulAllaah], and then he should do action that supports his claim.

The next level is implementing that which is wajib from Tawheed. The one who implements and completes that which is wajib then also does and fulfills that which he is commanded and leaves off the prohibitted. Thirdly, doing the mustahaabat (recommended) and leaving off the makruhat (disliked) even though it may not be haram, and likewise he leaves off the doubtful matters.

Talking about these levels is easier said than done. The base level is Tawheed; to remove oneself from kufr (disbelief) is easy for one to do, but to rise to the second level and then the third level is not easy. One must have extreme patience. If one reaches it, then he enters the Jannah (Paradise) – and will not be taken to account. As you all know by reading Kitab at-Tawheed, you have come across the proofs of the one who implements [completes and applies] Tawheed, then he enters into Jannah without accounting.

The first affair is that you learn the Deen. It’s not possible to establish the religion until you learn the religion. How can you establish Islam in yourself if you do not know what Islam is? For that reason, the Prophet (salallaahu ‘alaihi wa sallam) said: “Whoever Allaah wants good for, Allaah gives him understanding of the Deen.”

Seeking knowledge has to be done in a certain way. Many of the people love knowledge and love to listen to knowledge, but because they have not done so systematically (correctly), their gains of knowledge is little. So the correct way to seek the knowledge of this religion is to begin with the Mega Principles of that science and then, after mastering these big principles, following the smaller principles, then the branches of knowledge, the more detailed affairs. This is how one gains knowledge. But as it relates to the actual topic of seeking knowledge, this is a long topic and will be dealt with on another day inshaAllaah.

The second thing required to establish Islam in himself is that he nurtures himself, cultivates himself and gets himself used to the obedience of Allaah (subhanahu wa taa’ala). Break yourself as it relates to obeying Allaah, in following His commands. That’s because if you don’t push yourselves to do good, then your nafs will overtake you until you fall little by little into corruption, such as leaving off the wajibat or doing the impremissible, and this is a dangerous stage as this is the stage of the people threatened with the punishment of Allaah.

That is because we are like a baby; if you leave it (a baby) to suckle on his mother, he would love to do this and he willl not be weaned until you force him to be weaned. Likewise, the adults, if you let your nafs do what it wants, it will get used to it. But if you wean it, you will eventually [adapt] fall in line.

For this reason, brothers and sisters, we have to strive against ourselves to be the best we can be, raise ourselves upon the obedience of Allaah and to be upon good character, and strive to be better today than we were yesterday, and tomorrow better than today. The salaf used to say that whoever finds that his two days are the same, then he is maghdum (he has cheated himself), because he wasted a day. If you learn something new, strive to implement it immediately.

You have to get yourself used to worshipping Allaah (subhanahu wa taa’ala). You should have a portion of the night for praying, a portion of the [week] for fasting, making adhkar in the morning, at night, before going to bed, worshipping Allaah. The issue here is that we implement what we learn.

We find that many people enter into the Deen of Allaah and they love to be around knowledge and the students of knowledge, and get themselves used to going here and there [for lessons], but they have not cultivated themselves to eeman. They have not cultivated themselves to the ‘ibaada of Allaah. You find that their portion of really having eeman is really small. So you find that when the wind of fitan blows, many of these people fall back on their heels, and some of them even leave Islam.

This life is as Allaah (subhanahu wa taa’ala) described it in the Qur’an, mataa’ ghurur – something one can be fooled by. It is just a short period of time. The Prophet (salallaahu ‘alaihi wa sallam) said: mali wali dunya (“What do I have to do with this world? My relationship with this world is like that of a traveler…who seeks shade under a tree…then moves on.”) Meaning that shade is just like the dunya.

So this life is just a few breaths, then it’s over. And in the next life, there are only two abodes: Paradise and Hellfire. And what you do in this life will determine your abode in the next life. You have the ability to determine which path you want. The path of the people of the good and bad – jazza bi makuntu ta’laamun (as a reward for what you used to do).

It is upon every individual to strive against himself and be firm in obedience and leave off disobedience, but it becomes more emphasized in the places where fitan (trials and tribulations) are prevelant. More emphasized in the places. Any time a person lives among the kufaar (disbelievers), where the fitan are many, he has to increase his protection against these fitan. He has to strive harder to pray at night and fast – he has to. In the land of the kufaar, he must be stronger. He has to make his relationhsip with the Qur’an stronger in the land of the kufaar. Shaytan there is stronger and more diligent, and this [Muslim] individual has to put a barrier between him and that evil. Get your ammunition together against those things and put up your protective barrier against those things that are going to go to war against your eeman, and put them up against those things that will try to weaken your eeman or try to destroy it.

Remain steadfast upon worshipping Allaah when the obedient are few and the disobedient to Allaah are many. The person who does this has a great reward with Allaah, because the Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “Worship performed during time of harj is like making hijra to me (the Prophet).” The one who worships during harj (times when killing, fitna, and fear is widespread, and those who obey Allaah are few, and those who disobey Allaah are many) his reward is like the one who made hijrah to the Prophet (salallaahu ‘alaihiwasallam) – a reward that only some of the companions (the Muhajjirun) received.

It is upon the individual to remain steadfast on the obedience of Allaah. The one who does this and strives to worship Allaah, his reward is greater than the one who everything around him assists him in worshipping Allaah (like here in Madinah, where you hear the adhaan, you stop and pray in the masjid to the end of it). The one who obeys Allaah where the reasons to disobey Allaah are many and the bad places are many, and the bad companions are many. The one who controls himself when everyone else is disobeying Allaah, he reads a mushaf, directs himself to the Qiblah.

From those things that assists the individual in establishing Islam in himself in his obedience to Allaah is his home, his family (a spouse, children, proper environment, far from what Allaah dislikes), as the husband should steer his wife in a correct direction, he should want good for her as he wants for himself since she is his wife and the mother of his children. This also helps him. The effect the woman has on her husband is great. If she is saliha (righteous), wants to learn the Deen, give da’wah, and the likes, then he likewise will do the same; and the opposite is true. Likewise, he has to take extreme concern for the children, especially where you brothers are from [land of the kufaar] – where the trials and tribulations come from every angle. We have to take extreme and diligent concern for the children.

Many of the youth have some concern for the da’wah, and spend much time giving da’wah, yet they are negligent of those nearest to them, the people of their home.

Allaah says: And enjoin As-Salat on your family, and be patient upon that… (Ta-Ha – 20:132)

The people who have the most right to your knowledge, time, and attempts at rectification are those closest to you – the people of your home, your wife and children. And you will benefit from this, since they have an effect upon you, as mentioned earlier. This is as it relates to (Iqqamat-a-Deen) establishing the religion within ourselves.

Now we look at establishing the religion with other than ourselves, and this is comprised of two categories: Muslims, and disbelievers (non-Muslims):

– We should establish the religion on the Muslims, whom we should give da’wah, attempt to direct to the right Path, advise them, command them to good and forbid them from evil in a beautiful manner and a style that is beloved because the purpose is that the da’wah is accepted.

This issue of giving da’wah to Muslims themselves requires us to advise them. The Messenger of Allaah (salallaahu ‘alaihiwasallam) said: “None of you truly believes until he loves for his brother what he loves for himself.”

Especially, in the du’aat (those who give da’wah) and students of knowledge, you find that there is a lack in giving advise to one another. You find that they’ve been close for years upon years, yet not once has one said to the other “baarakaAllaahu fik, ya akhee; perhaps you should do this this way.” We should love good for our brother and not want them to fall into [even] one mistake. That would lead to our community being one that is built upon khair (goodness).

The Prophet (salallaahu ‘alaihiwasallam) said: “The strongest handhold of eeman is to love for Allaah and hate for Allaah.” This issue of love for Allaah is not just a statement. It has requirements. From the greatest of those requirements is that two (who claim they love each other for Allaah’s sake) advise one another, taking one by the hand away from the disobedience of Allaah and advising him, and vice versa. This is the true love. As for the saying of some that they love each other for Allaah’s sake and they are laughing, talking about (other than the Deen) and not advising each other, this is a weak love. This advise and level of respect should reach a point that if I see my brother fall into something, that not advising that brother who needs it should prevent you from sleeping at night, worrying about him, thinking, “how can I not have advised my brother.”

In a hadeeth Qudsee: Allaah said: “My love is obligatory for those who love each other for My sake.”

– And we should also establish the religion on the non-Muslims:

Allaah revealed this Deen to be general for all of mankind and Jinn. For this reason, you find the first command of the Qur’an is [you can open your mushaf right now]: Oh mankind (all of mankind), worship the Lord Who created you. (Al-Baqarah 2:21) This is the first command in the Qur’an, and this is for all of mankind. And the first prohibition is: Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped). (Al-Baqarah 2:22) The first command is Tawheed, and the first prohibition is shirk (setting up partners to Allaah).

This is the true meaning of La illaaha il Allaah Muhammad RasulAllaah.

This call is for all of mankind to worship Allaah alone, and to make that worship sincere for Allaah – and Allaah alone. Allaah did not say here: Oh you who believe. He said: Oh Mankind.

The one who has not entered into the fold of Islam, it is his right upon us that we call him to Islam. We must strive to establish the proofs, and have this Deen conveyed to every single individual, and this is from the most important issues.

Oh brothers, this kaafir (disbeliever) you see in front of you. Do you know what his abode is? Right now, you see him, eating, drinking, walking, etc… If his soul was separated from his body, his abode would be the hellfire forever on top of forever on top of forever. Upon him is the curse of Allaah, the angels and all of mankind.

There are three feelings we should have when seeing a kaafir:

1- You recognize the fadhl (blessing) upon you that Allaah guided you to Islam. Allaah had (has) the ability to make you be in his position, from among the people in a church worshipping a cross, instead of making you a Muslim in the Prophet’s Masjid. This has to make you love Allaah. We should also have hope in Allaah. This has to make you have hope in Allaah, that the One who wants good for you in this world that He wants good for you in the akhira. We should also fear Allaah; our hearts are between the fingers of Ar-Rahman. He turns the hearts as He pleases. [The shaikh recited a poem of Ibnul Qayyim (rahimahullaah): make for your heart two eyes, both these eyes make them cry from fear of Allaah. If your Lord had wished, He would have made you like them. And the hearts are between the fingers of Ar-Rahman.]

2- Also that you hate the kaafir for the sake of Allaah, from that which eeman requires of you, as Allaah commands: Oh you who believe, do not take My enemies and your enemies as helpers in opposition to Allaah

3- Also have pity on him, because this miskeen (sad individual), if he were to die upon [his state] after having received the message of Islam, then indeed he would be among the inhabitants of the hellfire. For that reason, we have to have in our hearts some type of mercy and pity and concern for those who have gone astray and those who disbelieve.

So for these reasons, it is upon us to be diligent and work hard to get them to enter Islam to (help) save them from the punishment of Allaah, should they die upon what they’re upon. Some [of the Muslims] are lazy in this regard. They say, “These people are kufaar, so what about them, forget about them, their hearts are sealed.” So they don’t strive to give them da’wah. This is wrong. Many of the people who have entered into the Deen of Al-Islam, Wallaahi [the shaykh swore by Allaah], we find that there’s nothing but half-an-hour (30 minutes) between them being a disbeliever and them entering Islam.

Wallaahi [the shaikh again swore by Allaah], it is upon us to seek Allaah’s assistance in opening the hearts of these people, advising them, calling them to the truth in a way that is better, in a way that is more likely to be accepted by them. It is upon us to have something in our hearts [in the way of] being eager to see the people guided.

Imam Ahmad ibn Hanbal (rahimahullaah) said: “I wouldn’t mind myself be cut up with scissors if it would help the people being guided to the Deen of Allaah.” He made himself rakhisa. In other words, he would rather see himself cut up if by that, it would help the people be guided to Islam.

I am amazed at people who may have a neighbor who is kaafir, or a colleague at work, or a customer [upon kufr]. I am amazed at those brothers who don’t have anything in their hearts to help them be guided to Islam. Only a few steps or breaths separate him (the kaafir) and the fire. Ya ikhwan, give this person da’wah! Maybe, Allaah will guide him at your hands.

Right now, we have a great opportunity. The Media left and right is talking about Islam, Islam, Islam. People want to know about Islam from you, and not just from the media, because they see you as a speaker from the inside. We should take this opportunity to teach people about Islam, and use this opportunity. There are people who want to know Islam more than they ever wanted to know.

Do you know the reward that you get by Allaah (subhanahu wa taa’ala) guiding one person by your hands?

The Prophet (salallaahu ‘alaihi wa sallam) said, “By Allaah, for Allaah to guide by your hands one individual is better for you than the red camels.” The red camels were the most expensive, valuable type of wealth they had [then]. For Allaah to guide one person by your hands is greater for you than the greatest wealth in this world. It is better for you than palaces, cars.

Da’wah is in need of perseverance. You will not find a red carpet, or a path laid out with roses, and the people glorifying you to the end of it. It is a path that requires great patience and perseverance.

I heard about a da’ee (caller) in Egypt. He freed himself – free his time up – to write to people about Islam by way of mail. At one point, this da’ee corresponded with [this one particular] kaafir for a time period you cannot imagine – 26 years. And he did not despair. And the result of this: this kaafir announced Islam. …

[Firstly,] everything is related to (Iqqamat-a-Deen) establishing the Religion.

The Second affair, do not be divided or separated in that establishment of the religion. From the greatest goals/objectives of this Deen is that its people who attribute themselves to it are together, have a working relationship, and be as upon the heart of one individual. If this affair is required of the Muslims everywhere, then this even a greater requirement in the land of kufaar.

It is upon us to strive, implement and manifest this principle and goal of being together, of having togetherness, and that we narrow the differences between ourselves, and shut off the path that shaytan would like to use to bring between us differences, hatred and envy.

This [part of the] talk right now is for you brothers, the one whom Allaah brought your hearts together upon Tawheed upon the Sunnah of the Prophet (salallaahu ‘alaihi wa sallam) with the correct understanding of the Salaf (may Allaah have mercy on them).

Know that shaytan is extremely diligent in trying to bring about separation between people who follow the correct manhaj. And for this reason, we hear many times about the differences and the separation amongst the Salafees in the lands of the West, in the lands of the kufaar. This requires that we come together and work together to solve this problem.

And from the greatest things required from us all, so we can solve this problem, is that we get rid of something we may have in our hearts, and this is evil thoughts (suspicion), or suu-a-dhan.

We have to have good thoughts about our brothers, and not have evil suspicion. If we see something from our brother that is incorrect or could [go] either way, we should strive to get this thought out of our heads. This is the only way we can kill the fitna that shaytan will want to cause between us.

We claim that we follow the way of the Salaf. Then, let us look at the brotherhood they had [and those who followed them], and you can base your conditions upon this example.

At one point, Imam Shafi’ee (may Allaah have mercy on him) became sick, and one of his students – his most famous student al-Muzanee – made du’aa: “may Allaah make your weakness stronger.”

Imam Shafi’ee said: “If my weakness became stronger, I would die.”

The student said: Wallaahi, I didn’t intend anything except good.

{Shaikh as-Sindee commented: “And look how the Imam Ash-Shafi’ee dealt with his students”}

Imam Shafi’ee said: If you had cursed me explicitly, I (still) would have known that you really didn’t mean it. [Source later supplied by Shaikh as-Sindee: In Shaikh ul-Islaam Ibn Taymiyyah’s refutation upon al-Bakri, and Ibn Taymiyyah (may Allaah have mercy on him) called it “a well-known story.”]

This is Husn-u-dhan.

I would like to close by welcoming you to the city of the Prophet (salallaahu ‘alaihiwasallam), and I ask Allaah to welcome you, and ask Allaah to make our acts righteous, and that they be purely for His Face, and that no one has any portion of our actions (meaning that Allaah is singled out in them). And we ask Allaah to bless this gathering. Allaah knows best. And may the peace and blessings be upon our Prophet.


Question to Shaikh as-Sindee: Is the reward greater for being used (by Allaah) to guide an astray Muslim to The Straight Path, or a kaafir to Islam?

The Shaikh answered: “Without a doubt, guiding a kaafir to Islam – that they leave from the fold of kufr – is a greater reward. And the greatest of the levels of this is that Allaah (subhanahu wa taa’ala) gives you the guidance to guide this one and that one, that Allaah gives you the ability to guide them both (the Muslim and the kaafir).”

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