The document discusses provisions that a caller to Allah must have. It begins by introducing the topic and importance of conveying religious knowledge.
The first provision discussed is that the caller must have authentic knowledge based solely on the Quran and authentic hadith. Any other sources must be examined against and rejected if contradicting these primary sources. The caller's knowledge establishes the correctness of his da'wah.
The document summarizes the importance of the Day of Arafah in Islam. It discusses how on this day:
1) Allah completed and perfected the religion of Islam and revealed the verse stating this is the religion He has chosen.
2) Many believers are saved from Hellfire on this day as Allah boasts about them to the angels.
3) It is the best day for supplication, and the best supplication is saying "There is none worthy of worship except Allah alone."
A Guide To Hajj Umrah And Visiting The Prophet Pbuhzakir2012
This document provides a guide for performing Hajj and 'Umrah pilgrimages and visiting the Prophet's Mosque in Madinah. It begins with some important advice, such as remembering the purpose of the pilgrimage is to worship Allah alone, avoiding disputes, and asking scholars about religious matters. It outlines proper etiquette during rituals like Tawaf and prayers to avoid harming others or blocking pathways. The document emphasizes following the Quran and Sunnah in all actions and avoiding things that nullify one's faith like shirk (associating partners with Allah).
Talk to your brother before its too lateZaffer Khan
This document summarizes advice from Sheikh Abdul Azeez Bin Baaz on how to properly call others to Islam. The Sheikh stresses using gentle, wise, and excellent speech to invite people to the truth without harshness. Calling others requires patience and forbearance. The goal is for people to willingly accept Islam, not to outwardly display knowledge. Harshness often pushes people away from the religion. The Sheikh cites Quranic verses and hadith showing the Prophet Muhammad calling others with gentleness and wisdom.
The document provides an overview of Islamic finance principles. It discusses the primary and secondary sources of shariah law and covers proofs for the permissibility of trade in Islam. The key pillars of Islamic business contracts are explained as well as conditions and options within contracts. Forbidden transactions like riba (interest), gharar (uncertainty), and maisir (gambling) are defined. Modern financial instruments and banking concepts are analyzed through an Islamic lens. Common Islamic finance contracts involving murabaha, musharaka, mudaraba and ijarah are also defined.
This document discusses the creed of Ahl-us-Sunnah wal-Jamâ'ah concerning the Sahâbah (companions of the Prophet Muhammad). It states that the companions conveyed the Prophet's message perfectly and will receive great rewards in heaven for their companionship and spreading of Islam. It provides verses from the Quran that praise the companions and warn against having enmity towards them. It also relates hadiths where the Prophet praised his companions as the best generation and sources that warn not to revile the companions due to the honor of spending time with the Prophet.
This slide provides the brief details of the event that will occur once soul departed from the body. This will take you a Journey which will occur after death based on Muslim belief.
This slide program explains the meaning of Munkar and Maroof. It explains in the light of Quran and Sunnah that we must avoid Munkar and adopt Maroof. We must forbid Munkar and enjoin Maroof
The document summarizes the importance of the Day of Arafah in Islam. It discusses how on this day:
1) Allah completed and perfected the religion of Islam and revealed the verse stating this is the religion He has chosen.
2) Many believers are saved from Hellfire on this day as Allah boasts about them to the angels.
3) It is the best day for supplication, and the best supplication is saying "There is none worthy of worship except Allah alone."
A Guide To Hajj Umrah And Visiting The Prophet Pbuhzakir2012
This document provides a guide for performing Hajj and 'Umrah pilgrimages and visiting the Prophet's Mosque in Madinah. It begins with some important advice, such as remembering the purpose of the pilgrimage is to worship Allah alone, avoiding disputes, and asking scholars about religious matters. It outlines proper etiquette during rituals like Tawaf and prayers to avoid harming others or blocking pathways. The document emphasizes following the Quran and Sunnah in all actions and avoiding things that nullify one's faith like shirk (associating partners with Allah).
Talk to your brother before its too lateZaffer Khan
This document summarizes advice from Sheikh Abdul Azeez Bin Baaz on how to properly call others to Islam. The Sheikh stresses using gentle, wise, and excellent speech to invite people to the truth without harshness. Calling others requires patience and forbearance. The goal is for people to willingly accept Islam, not to outwardly display knowledge. Harshness often pushes people away from the religion. The Sheikh cites Quranic verses and hadith showing the Prophet Muhammad calling others with gentleness and wisdom.
The document provides an overview of Islamic finance principles. It discusses the primary and secondary sources of shariah law and covers proofs for the permissibility of trade in Islam. The key pillars of Islamic business contracts are explained as well as conditions and options within contracts. Forbidden transactions like riba (interest), gharar (uncertainty), and maisir (gambling) are defined. Modern financial instruments and banking concepts are analyzed through an Islamic lens. Common Islamic finance contracts involving murabaha, musharaka, mudaraba and ijarah are also defined.
This document discusses the creed of Ahl-us-Sunnah wal-Jamâ'ah concerning the Sahâbah (companions of the Prophet Muhammad). It states that the companions conveyed the Prophet's message perfectly and will receive great rewards in heaven for their companionship and spreading of Islam. It provides verses from the Quran that praise the companions and warn against having enmity towards them. It also relates hadiths where the Prophet praised his companions as the best generation and sources that warn not to revile the companions due to the honor of spending time with the Prophet.
This slide provides the brief details of the event that will occur once soul departed from the body. This will take you a Journey which will occur after death based on Muslim belief.
This slide program explains the meaning of Munkar and Maroof. It explains in the light of Quran and Sunnah that we must avoid Munkar and adopt Maroof. We must forbid Munkar and enjoin Maroof
Muhammad ibn Habeeb Al-Andaaree narrates things said by Imam Ahmad ibn Hanbal about the characteristics of a believer from Ahlus Sunnah wal-Jamaa’ah. These characteristics include believing that Allah is the only God worthy of worship, following the guidance of prophets, not doubting religious beliefs, and deferring judgment of others' sins to Allah. The believer also knows all things are decreed by Allah, hopes for reward but does not guarantee salvation, and accepts the precedence of the Prophet's companions like Abu Bakr.
This document discusses the importance of performing prayers (salah) correctly according to the teachings of the Prophet Muhammad. It notes that Imam Ahmad observed many people in the community were not performing salah properly, in some cases invalidating their prayers. The treatise provides guidance on properly following the imam during each part of the prayer based on hadiths, such as waiting for the imam to complete each movement before following. It aims to educate believers on performing valid salah that will be accepted by Allah.
1) Abu Talhah donated his most prized possession, a garden called Bayr-Haa’, to charity after a Quranic verse about spending what you love was revealed.
2) The Prophet praised Abu Talhah for his generous donation and suggested he distribute it among his relatives to gain a double reward.
3) Abu Talhah followed the Prophet's advice and distributed the garden among his relatives, with one relative later selling his share.
The document outlines 10 steps to draw closer to Allah: 1) Fulfilling obligatory duties and abstaining from prohibitions. 2) Performing supererogatory prayers like Nawafil and Tahajjud. 3) Remembrance of Allah through Zikr and glorification. 4) Calling upon Allah in supplication. 5) Building a close relationship with the Quran by reciting, understanding, and implementing it. 6) Keeping good company of pious friends. 7) Having an appropriate balance of fear and hope in Allah. 8) Increasing acts of charity like Zakat and Sadaqah. 9) Making pilgrimage to the House of Allah. 10) Sincer
Tafseer of surah al fatiha - ash-shanqeeteeShahedur
This document provides commentary and context for verses in Surah al-Fatihah. It discusses the meaning and implications of various phrases in the verses. Some key points summarized:
1) It explores the meanings of "all praise and thanks are for Allah" and when/where praise comes from based on other Quranic verses.
2) It analyzes the terms "Lord of the Universe" and "Most Beneficent, Most Merciful" and how they are described in different parts of the Quran.
3) Commentary is provided on phrases like "Master of the Day of Recompense" and explanations from other verses are referenced.
4) The implications of worshipping Allah
Ibn Kathir | Language: English
This commentary is a compilation gathered from a number of commentaries written. These being: · Tafseer at-Tabaree · Tafseer al-Qurtubi [Jaami lil Ahkaam al-Qur’an] · Tafseer ibn Katheer · Tafseer ash-Shawkanee [Fath al-Qadeer] · Tafseer as-Sa`dee [Tayseer al-Kareem ar-Rahman] · Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Qur’an bil Qur’an].
This document provides a summary of Islamic rulings and teachings related to death, funerals, and the afterlife. It begins with reminders about the inevitability of death from Quranic verses and hadith. It then outlines regulations for caring for the sick and deceased, permissible and prohibited actions for mourners, announcing the death, washing and shrouding the body. It discusses the funeral prayer and burial process. It provides guidance on consoling mourners, acts that benefit the deceased, and visiting graves. It warns against bidah. Finally, it discusses Islamic wills. The overall aim is to guide Muslims according to the Quran and Sunnah during times of death.
The Signs of The Hour And What After DeathF El Mohdar
1) The Dajjal (false Messiah) will appear towards the end of the world, causing immense trial for humanity. Muslims will be victorious in battle against the Romans before breaking a peace treaty.
2) A great final battle will occur between Muslims and Christians at Dabiq or A'maq. Some Muslims will flee or be killed while others will conquer Constantinople.
3) The Dajjal will then appear while Muslims are preparing to face him, until Jesus descends to defeat the Dajjal. The Prophet warned of the tribulations during this final battle.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document is a collection of Islamic teachings about the importance of gathering to remember Allah and engage in worship.
The first section discusses hadiths that emphasize the blessings and merits of gathering where Allah is remembered, such as angels surrounding the group and Allah mentioning them to others.
The second section provides more hadith narrations about the excellence of such gatherings and how Allah and the angels view those who remember Him.
The third section discusses the importance of knowledge in Islam and hadiths encouraging the pursuit of religious knowledge.
In under 3 sentences, the document highlights the spiritual and religious benefits of Muslim gatherings focused on the remembrance of Allah according to Islamic scripture and traditions.
This document discusses the importance of guarding one's tongue and avoiding sins of speech such as backbiting, slander, lying, gossiping, mocking others, and boasting. It provides hadiths from prophets emphasizing that what comes out of one's mouth can lead to rewards in Jannah or punishment in Jahannam. Specific sins like reminding others of favors, deceiving people seeking advice, and speaking without knowledge are also highlighted. The document stresses purifying one's tongue to gain Allah's assistance.
The Decisive Word On The Factors Of Victory And Establishment
Shaykh, Dr Muhammad bin Moosaa Aal Nasr
Language: English | Format: PDF | Pages: 25 | Size: 1 MB
Indeed the best speech is the speech of Allaah and the best guidance is that of Muhammad (sallallaahu alayhi wassallam) and the worst of affairs are the newly invented matters in the religion, for every newly invented matter is an innovation and every innovation is misguidance and all misguidance is in the hellfire. The Islamic Ummah has been tested for over half a century with successive defeats and most of the Ummah is heedless as to the reasons for such defeats and afflictions. Allaah says: “Say, “it is from yourselves (i.e. due to your sin).” {Aali-Imraan: 165} – And Allaah says: “And whatever strikes you of disaster – it is for what your hands have earned; but He pardons much.” {ash-Shooraa: 30}. If our Ummah, at an individual level and at a societal level, the rulers and the ruled, reflected on the Book of Allaah and acted by its rulings and divine laws it would have achieved the causes for victory over their enemies. This is so they know that the Sunnah of Allaah in His creation does not change or become substituted by the passing of the times and by the repetition of the times. This an Excellent work on what exactly will bring victory to the Muslim Ummah.
This document is an Islamic text that discusses the evils of the tongue and how Muslims should use their speech. It contains 5 chapters that address issues like speaking about Allah without knowledge, various forms of shirk committed by speech, affecting other Muslims with one's tongue through backbiting or tale-carrying, seemingly harmless but disastrous uses of speech, and general evils to avoid like gossip or excessive speech. The overall message is that Muslims must guard their tongues and only say what is good, true, and beneficial.
The document discusses the importance and etiquettes of dua (supplication) in Islam. It notes that dua is an important form of worship and remembrance of Allah. Some key points:
1) Dua is obedience to Allah's command and puts one away from arrogance.
2) Following proper etiquettes, like humility, sincerity and purity, increases the chances of dua being accepted.
3) Dua should be made for oneself and other believers, with the goal of seeking Allah's pleasure.
En a day_in_the_house_of_the_messenger_of_allahArab Muslim
This document provides an overview of proper ways to show love and respect for the Prophet Muhammad (peace be upon him) according to Islamic teachings. It discusses how most people today either exaggerate their love for the Prophet by acts like supplication or neglect his teachings and guidance. The document aims to simplify the biography of the Prophet through excerpts and glimpses of his attributes and virtues as a role model. It emphasizes following the Prophet's Sunnah (traditions) and avoiding religious innovations. The remainder discusses contemplating a virtual visit to the Prophet's house to learn lessons from his actions and words, while avoiding actual travel except to the three holy mosques as commanded by the Prophet.
Extract from booklet, 'Allah chose for accompanying him and taking knowledge from him a people who are the best of this nation, which is itself the best of all nations. Allah honored them by allowing them to ac-company His Prophet (saw). He favored them in this worldly life by giving them the opportunity to see him and hear his had�th directly from his noble mouth. This is the bounty of Allah which He bestows upon whom He wills, and Allah possesses the great-est of bounties.
This document provides an introduction and overview of a book titled "Means of Steadfastness: Standing Firm in Islam" by Sheikh Muhammed Salih Al-Munajjid. The book discusses important means and situations where Muslims require steadfastness in their faith, including turning to the Quran, adhering to Islamic laws and deeds, and studying the stories of prophets. It emphasizes that steadfastness is critically important given today's challenging environments Muslims live in.
The document discusses beliefs about jinn. It provides information on:
- Jinn were created from smokeless fire to worship Allah alone.
- There are different types of jinn, including those that fly, resemble snakes/dogs, or stop and resume journeys.
- Iblis is the greatest of the rebellious jinn and the enemy of mankind.
- Jinn have certain powers like speed and transformation but are limited to this universe.
- Jinn can whisper, enter homes as snakes, and live in impure places, but good jinn exist who have embraced Islam.
This document provides guidance on how to properly observe Ramadan based on teachings from the Quran and practices of the prophet Muhammad. It outlines the virtues and rewards of fasting during Ramadan, including forgiveness of sins and admission to paradise. It recommends Muslims spend their time in Ramadan doing good deeds like fasting, performing extra prayers, giving charity, providing meals for those fasting, and reciting the Quran. The goal is for believers to take full advantage of Allah's mercy during this holy month through sincere repentance and acts of worship.
This document provides details about Surah At-Taubah, including its names, structure, context and themes. It discusses how Imaan constitutes a trade agreement with Allah SWT, where believers sacrifice their wealth and lives for the promise of Jannah. In return, believers must show repentance, worship, praise, fasting, prayer and enjoin good/forbid evil. The document seeks to clarify the true meaning of this agreement in light of Quran and Hadith.
The document provides steps for solving a radical equation. It begins with an expression to simplify of (2x - 5y)^2 * (x + 3y). It then lists the steps to solve the radical equation x - 4=3 by isolating the radical term and then checking the solution by substituting it back into the original equation x + 7=2.
Muhammad ibn Habeeb Al-Andaaree narrates things said by Imam Ahmad ibn Hanbal about the characteristics of a believer from Ahlus Sunnah wal-Jamaa’ah. These characteristics include believing that Allah is the only God worthy of worship, following the guidance of prophets, not doubting religious beliefs, and deferring judgment of others' sins to Allah. The believer also knows all things are decreed by Allah, hopes for reward but does not guarantee salvation, and accepts the precedence of the Prophet's companions like Abu Bakr.
This document discusses the importance of performing prayers (salah) correctly according to the teachings of the Prophet Muhammad. It notes that Imam Ahmad observed many people in the community were not performing salah properly, in some cases invalidating their prayers. The treatise provides guidance on properly following the imam during each part of the prayer based on hadiths, such as waiting for the imam to complete each movement before following. It aims to educate believers on performing valid salah that will be accepted by Allah.
1) Abu Talhah donated his most prized possession, a garden called Bayr-Haa’, to charity after a Quranic verse about spending what you love was revealed.
2) The Prophet praised Abu Talhah for his generous donation and suggested he distribute it among his relatives to gain a double reward.
3) Abu Talhah followed the Prophet's advice and distributed the garden among his relatives, with one relative later selling his share.
The document outlines 10 steps to draw closer to Allah: 1) Fulfilling obligatory duties and abstaining from prohibitions. 2) Performing supererogatory prayers like Nawafil and Tahajjud. 3) Remembrance of Allah through Zikr and glorification. 4) Calling upon Allah in supplication. 5) Building a close relationship with the Quran by reciting, understanding, and implementing it. 6) Keeping good company of pious friends. 7) Having an appropriate balance of fear and hope in Allah. 8) Increasing acts of charity like Zakat and Sadaqah. 9) Making pilgrimage to the House of Allah. 10) Sincer
Tafseer of surah al fatiha - ash-shanqeeteeShahedur
This document provides commentary and context for verses in Surah al-Fatihah. It discusses the meaning and implications of various phrases in the verses. Some key points summarized:
1) It explores the meanings of "all praise and thanks are for Allah" and when/where praise comes from based on other Quranic verses.
2) It analyzes the terms "Lord of the Universe" and "Most Beneficent, Most Merciful" and how they are described in different parts of the Quran.
3) Commentary is provided on phrases like "Master of the Day of Recompense" and explanations from other verses are referenced.
4) The implications of worshipping Allah
Ibn Kathir | Language: English
This commentary is a compilation gathered from a number of commentaries written. These being: · Tafseer at-Tabaree · Tafseer al-Qurtubi [Jaami lil Ahkaam al-Qur’an] · Tafseer ibn Katheer · Tafseer ash-Shawkanee [Fath al-Qadeer] · Tafseer as-Sa`dee [Tayseer al-Kareem ar-Rahman] · Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Qur’an bil Qur’an].
This document provides a summary of Islamic rulings and teachings related to death, funerals, and the afterlife. It begins with reminders about the inevitability of death from Quranic verses and hadith. It then outlines regulations for caring for the sick and deceased, permissible and prohibited actions for mourners, announcing the death, washing and shrouding the body. It discusses the funeral prayer and burial process. It provides guidance on consoling mourners, acts that benefit the deceased, and visiting graves. It warns against bidah. Finally, it discusses Islamic wills. The overall aim is to guide Muslims according to the Quran and Sunnah during times of death.
The Signs of The Hour And What After DeathF El Mohdar
1) The Dajjal (false Messiah) will appear towards the end of the world, causing immense trial for humanity. Muslims will be victorious in battle against the Romans before breaking a peace treaty.
2) A great final battle will occur between Muslims and Christians at Dabiq or A'maq. Some Muslims will flee or be killed while others will conquer Constantinople.
3) The Dajjal will then appear while Muslims are preparing to face him, until Jesus descends to defeat the Dajjal. The Prophet warned of the tribulations during this final battle.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document is a collection of Islamic teachings about the importance of gathering to remember Allah and engage in worship.
The first section discusses hadiths that emphasize the blessings and merits of gathering where Allah is remembered, such as angels surrounding the group and Allah mentioning them to others.
The second section provides more hadith narrations about the excellence of such gatherings and how Allah and the angels view those who remember Him.
The third section discusses the importance of knowledge in Islam and hadiths encouraging the pursuit of religious knowledge.
In under 3 sentences, the document highlights the spiritual and religious benefits of Muslim gatherings focused on the remembrance of Allah according to Islamic scripture and traditions.
This document discusses the importance of guarding one's tongue and avoiding sins of speech such as backbiting, slander, lying, gossiping, mocking others, and boasting. It provides hadiths from prophets emphasizing that what comes out of one's mouth can lead to rewards in Jannah or punishment in Jahannam. Specific sins like reminding others of favors, deceiving people seeking advice, and speaking without knowledge are also highlighted. The document stresses purifying one's tongue to gain Allah's assistance.
The Decisive Word On The Factors Of Victory And Establishment
Shaykh, Dr Muhammad bin Moosaa Aal Nasr
Language: English | Format: PDF | Pages: 25 | Size: 1 MB
Indeed the best speech is the speech of Allaah and the best guidance is that of Muhammad (sallallaahu alayhi wassallam) and the worst of affairs are the newly invented matters in the religion, for every newly invented matter is an innovation and every innovation is misguidance and all misguidance is in the hellfire. The Islamic Ummah has been tested for over half a century with successive defeats and most of the Ummah is heedless as to the reasons for such defeats and afflictions. Allaah says: “Say, “it is from yourselves (i.e. due to your sin).” {Aali-Imraan: 165} – And Allaah says: “And whatever strikes you of disaster – it is for what your hands have earned; but He pardons much.” {ash-Shooraa: 30}. If our Ummah, at an individual level and at a societal level, the rulers and the ruled, reflected on the Book of Allaah and acted by its rulings and divine laws it would have achieved the causes for victory over their enemies. This is so they know that the Sunnah of Allaah in His creation does not change or become substituted by the passing of the times and by the repetition of the times. This an Excellent work on what exactly will bring victory to the Muslim Ummah.
This document is an Islamic text that discusses the evils of the tongue and how Muslims should use their speech. It contains 5 chapters that address issues like speaking about Allah without knowledge, various forms of shirk committed by speech, affecting other Muslims with one's tongue through backbiting or tale-carrying, seemingly harmless but disastrous uses of speech, and general evils to avoid like gossip or excessive speech. The overall message is that Muslims must guard their tongues and only say what is good, true, and beneficial.
The document discusses the importance and etiquettes of dua (supplication) in Islam. It notes that dua is an important form of worship and remembrance of Allah. Some key points:
1) Dua is obedience to Allah's command and puts one away from arrogance.
2) Following proper etiquettes, like humility, sincerity and purity, increases the chances of dua being accepted.
3) Dua should be made for oneself and other believers, with the goal of seeking Allah's pleasure.
En a day_in_the_house_of_the_messenger_of_allahArab Muslim
This document provides an overview of proper ways to show love and respect for the Prophet Muhammad (peace be upon him) according to Islamic teachings. It discusses how most people today either exaggerate their love for the Prophet by acts like supplication or neglect his teachings and guidance. The document aims to simplify the biography of the Prophet through excerpts and glimpses of his attributes and virtues as a role model. It emphasizes following the Prophet's Sunnah (traditions) and avoiding religious innovations. The remainder discusses contemplating a virtual visit to the Prophet's house to learn lessons from his actions and words, while avoiding actual travel except to the three holy mosques as commanded by the Prophet.
Extract from booklet, 'Allah chose for accompanying him and taking knowledge from him a people who are the best of this nation, which is itself the best of all nations. Allah honored them by allowing them to ac-company His Prophet (saw). He favored them in this worldly life by giving them the opportunity to see him and hear his had�th directly from his noble mouth. This is the bounty of Allah which He bestows upon whom He wills, and Allah possesses the great-est of bounties.
This document provides an introduction and overview of a book titled "Means of Steadfastness: Standing Firm in Islam" by Sheikh Muhammed Salih Al-Munajjid. The book discusses important means and situations where Muslims require steadfastness in their faith, including turning to the Quran, adhering to Islamic laws and deeds, and studying the stories of prophets. It emphasizes that steadfastness is critically important given today's challenging environments Muslims live in.
The document discusses beliefs about jinn. It provides information on:
- Jinn were created from smokeless fire to worship Allah alone.
- There are different types of jinn, including those that fly, resemble snakes/dogs, or stop and resume journeys.
- Iblis is the greatest of the rebellious jinn and the enemy of mankind.
- Jinn have certain powers like speed and transformation but are limited to this universe.
- Jinn can whisper, enter homes as snakes, and live in impure places, but good jinn exist who have embraced Islam.
This document provides guidance on how to properly observe Ramadan based on teachings from the Quran and practices of the prophet Muhammad. It outlines the virtues and rewards of fasting during Ramadan, including forgiveness of sins and admission to paradise. It recommends Muslims spend their time in Ramadan doing good deeds like fasting, performing extra prayers, giving charity, providing meals for those fasting, and reciting the Quran. The goal is for believers to take full advantage of Allah's mercy during this holy month through sincere repentance and acts of worship.
This document provides details about Surah At-Taubah, including its names, structure, context and themes. It discusses how Imaan constitutes a trade agreement with Allah SWT, where believers sacrifice their wealth and lives for the promise of Jannah. In return, believers must show repentance, worship, praise, fasting, prayer and enjoin good/forbid evil. The document seeks to clarify the true meaning of this agreement in light of Quran and Hadith.
The document provides steps for solving a radical equation. It begins with an expression to simplify of (2x - 5y)^2 * (x + 3y). It then lists the steps to solve the radical equation x - 4=3 by isolating the radical term and then checking the solution by substituting it back into the original equation x + 7=2.
This document summarizes the creed and beliefs of the Salaf regarding Allah's attributes as discussed by Imaam Ibn Qudaamah Al-Maqdisee. It emphasizes affirming what is mentioned in the Quran and authentic hadith about Allah's attributes without distorting their meanings. It warns against innovating new matters and instead following the way of the Prophet and his companions. The Imaam quotes several scholars emphasizing holding firmly to the narrations of the past scholars and avoiding personal opinions.
This document provides a summary of 128 aspects of belief and practices that were prevalent during the Days of Ignorance that Islam opposed. The most important aspect was the lack of faith in the heart for what the Prophet Muhammad came with. If one approves of the ways of the Days of Ignorance, it leads to total ruin. The first aspect discussed is how they would worship other beings alongside God, desiring their intercession, which Islam forbids and requires sincerity in worshipping God alone. This dividing of religion was the greatest matter the Prophet opposed and led to the legislation of jihad.
[Salafi publications] reading in kashf al shubhaat part 3Khalid Abdul Kareem
1) The document discusses the third study from Muhammad bin Abdul-Wahhab's work "Kashf ush-Shubuhaat" (Removal of Doubts), which focuses on the obligation of warning against kufr and its people.
2) It explains that when one truly understands tawheed (monotheism), they will rejoice in Allah's mercy but also greatly fear falling into disbelief themselves.
3) It notes that enemies of tawheed will try to misguide people using knowledge and arguments, as they did with past prophets, so the reader must learn to refute doubts about tawheed.
The document summarizes Imaam Abdul-Azeez bin Baaz's treatise on the correct Islamic belief. It outlines the six pillars of faith in Islam: faith in Allah, His angels, His books, His messengers, the Last Day, and divine pre-decree. It then discusses each pillar in 1-2 sentences, with faith in Allah focusing on His right to be worshipped alone and believing in His commands. The summary establishes the key points about Islamic creed discussed in the treatise.
The document provides a summary of basic Islamic principles in an easy-to-follow question and answer format:
1. If asked who created you, say "Allah created me and everything that exists."
2. If asked who is your Lord, say "Allah is my Lord. He is the Lord of everything."
3. If asked why Allah created you, say "Allah created all of us so that we can worship Him."
The first rule regarding Shirk is that acknowledging Allaah's Lordship alone through affirming that He is the Creator and Administrator of all affairs is not sufficient to remove one from disbelief or enter Islam. The polytheists acknowledged this during the time of Prophet Muhammad but it did not cause them to enter Islam or make their lives and wealth sacred since they still ascribed partners to Allaah in worship. One must single out Allaah alone for worship to truly have faith.
Microsoft word explanation of the four rules regarding shirk.docShahedur
1. The first rule regarding Shirk is that while the disbelievers acknowledged that Allah is the Creator and Administrator of all affairs, this belief alone did not cause them to enter Islam or make their lives sacred.
2. The proof is Allah's saying that when asked who provides and controls all things, the disbelievers would say "Allah" but they did not become dutiful to Him by avoiding Shirk in worship.
3. Mere acknowledgment of Allah's Lordship is not sufficient; one must avoid Shirk by worshipping Allah alone.
This document provides a summary of key points from a chapter on guarding one's tongue from the book "Al-Adhkaar" by Imaam An-Nawawee. It discusses the importance of only speaking good and beneficial words. It cautions that unnecessary speech can easily lead to forbidden or disliked speech. It shares many hadith emphasizing the seriousness of guarding one's tongue and the consequences of harmful speech.
This document provides a summary of Imaam 'Abdul-'Azeez bin 'Abdillaah bin Baaz's treatise titled "The Correct Belief and what Opposes It". The treatise outlines the pillars of correct Islamic belief, which are faith in Allah, His angels, His books, His messengers, the Last Day, and divine pre-decree. It discusses each of these pillars in brief sections, providing Quranic verses and hadith to support them. The document aims to inform new Muslims about the fundamentals of Islamic belief in a concise manner.
This document is a transcript of a lecture by Imam Muhammad Naasir-ud-Deen Al-Albaanee on following the way of the Salaf (pious predecessors). In the lecture, Al-Albaanee defines true Islamic knowledge as what is found in the Quran, authentic hadiths, and statements of the Sahabah. He emphasizes the importance of following the understanding and practices of the earliest generations of Muslims, particularly the Sahabah. Al-Albaanee laments that many modern Islamic scholars and callers to Islam neglect this important aspect of properly understanding and implementing shariah. He hopes that Muslims will follow the example of the Salaf in acquiring and spreading knowledge.
This document provides a summary and analysis of Surah Al-Bayyinah from Tafsir Ibn Kathir.
1. It explains the context and meaning of key terms and phrases in the surah, such as the "People of the Scripture" referring to Jews and Christians, and the "idolators" being polytheistic Arabs.
2. It analyzes the verses discussing how disbelievers would not cease until the "clear proof" or Quran came to them, and how the People of the Scripture differed after clear proofs were provided to them.
3. It summarizes the surah's message that believers who do righteous deeds will receive eternal reward in Paradise, while dis
1) The Prophet Muhammad advised that the deed most likely to lead people to Paradise is piety and good character.
2) The document discusses the importance and meaning of righteousness/piety in Islam. It states righteousness means obeying God's commands and avoiding prohibitions inwardly and outwardly out of respect, fear, and gratitude towards God.
3) The document lists several rewards for righteousness mentioned in the Quran, including God's protection, knowledge, forgiveness of sins, safety from Hellfire, and entrance to Paradise. It emphasizes the Prophet and early Muslim leaders advised followers to pursue righteousness above all else.
THE MOST EXCELLENT MANNER OF
SEEKING FORGIVENESS
A book based on the Lecture delivered by
Shaikh Abdur-Razzaaq ibn Abdul-Muhsin al-Abbaad ...
So from Shaddaad ibn Aws from the Prophet that he said, “The noblest and most excellent manner of seeking forgiveness is that the servant says: ‘O Allaah, You are my Lord. None has the right to be worshiped except You. You created me, and I am Your slave/worshiper. And I am faithful to my covenant and my promise as far as I am able. I seek Your refuge from the evil of what I have done. I acknowledge before You all the favors
that You have bestowed upon me. And I confess all my sins to You. So forgive me, since none can forgive sins except You.’
The Prophet said, “Whoever says it in the day, with firm conviction in it, and dies in that day before evening – then he is from the people of Paradise. Whoever says it in the night, with firm conviction in it, and he dies before the Morning – then he is from the people of Paradise.” #islam #seekingforgiveness #learnaboutislam
Piety is a great virtue that bears a lofty status. It sustains life,
which becomes unbearable in its absence; in fact, a life void of
piety is inferior even to the life of an animal. There is no
righteousness and wellbeing for a slave without Taqwaa (piety).
It is a noble treasure whose possessor is awarded many
honorable gems, abundant goodness, noble sustenance, great
victories and kingdoms. It is as if the best rewards of both this
life and the next have been assigned to this single
characteristic!
Noble quraan the book of allaah and its magnificent status - abdul'azeez aa...Shahedur
The document discusses the magnificent status of the Book of Allah (the Quran). It begins by praising Allah for revealing the Quran to Prophet Muhammad as guidance for humanity. It notes that Allah sent the Quran and Prophet Muhammad as a great blessing to believers. The document then outlines contents that will discuss the meaning of "Quran", its miracles, virtues of reciting it, excellence of memorizing it, matters to adhere to for its recitation and memorization, and manners of its reciters.
This document provides guidance on reaping the blessings of the Quran during Sha'ban by reflecting on its verses. It discusses how the Quran brings blessings when recited, reflected on, and used to guide one's actions. It describes the states of the Prophet Muhammad and companions in their reverence and contemplation of the Quran. The document urges readers to strive to develop presence of heart when listening to the Quran, in order to receive its mercy and guidance, and advises emulating the faithful states of the early believers in their engagement with the Quran.
This document is an introduction to a book containing Hadiths about great rewards for simple actions. It discusses Hadiths where the Prophet Muhammad rewards people greatly for minimal good deeds like reciting certain prayers 10 times. It aims to motivate people to perform more good deeds by highlighting their huge benefits and rewards. The introduction explains the selection methodology and encourages readers to reflect on how to guide themselves to these easy righteous acts.
This document provides a summary of 8 lessons on fasting, Taraaweeh prayer, and Zakat:
1. The first lesson establishes fasting in Ramadan as an obligatory pillar of Islam based on Quran and hadith.
2. The second lesson discusses the wisdom and benefits of fasting, including drawing closer to Allah, attaining Taqwa, realizing Allah's blessings, and training self-control.
3. The third lesson discusses rules for the sick and travelers, stating they can break the fast but must make up days later, unless recovery is not expected like with chronic illness where feeding the poor is required instead.
4. The fourth lesson discusses things that break the fast
This document is a summary of a lecture on seeking forgiveness. It discusses the importance of seeking forgiveness in Islam based on Quranic verses and hadith. It encourages seeking forgiveness frequently, as the Prophet sought forgiveness over 70 times daily. It also explains that truly understanding Allah's names, like Al-Ghafoor (The Forgiving), means calling upon Him for forgiveness and repenting from sins.
Similar to Provisions for the Caller to Allah | Imam Ibn Uthaymeen (20)
By Shaykh Ashraf Ali Thanvi (رحمه الله)
(مولانا اشرف علی تھانوی)
This book contains a collection of most famous Islamic Duas/Azkar
(دعاؤں اور اذکار کا ایک بہترین اور مقبول مجموعہ)
Title: Dealing with the Coronavirus
Author:Shaykh-ul-Hadith Hadrat Mawlana Muhammad Saleem Dhorat Hifzahullah
Publisher: Islamic Da'wah Academy
Website: www.idauk.org
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help boost feelings of calmness, happiness and focus.
This message is for every Christian who is willing to search for the truth with a sincere desire, and a broad mind to provide him with answers to questions that would otherwise take him long time to find.
CONTENTS:
• Foreword
• The divine purpose
• Who deserves to be worshiped?
• The birth of Mary
• The birth of Jesus
• The infant speaks
• People's reaction
• Jesus' privileges and miracles
• The reaction of the Children of Israel
• What is more difficult and miraculous, the creation of Adam, or the birth of Jesus?
• Cross-Examination
• Important points to remember
• Check and compare
• The Last Supper
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
The document discusses downloading the Tajwidi Quran. It provides a resource for obtaining a digital copy of the Quran with Tajweed rules included to help with proper recitation. The document likely contains a link or instructions for accessing the Tajwidi Quran in an electronic format.
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
The event will cover the following::
Walmart Business + (https://business.walmart.com/plus) is a new shopping experience for nonprofits, schools, and local business customers that connects an exclusive online shopping experience to stores. Benefits include free delivery and shipping, a 'Spend Analytics” feature, special discounts, deals and tax-exempt shopping.
Special TechSoup offer for a free 180 days membership, and up to $150 in discounts on eligible orders.
Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
A Visual Guide to 1 Samuel | A Tale of Two HeartsSteve Thomason
These slides walk through the story of 1 Samuel. Samuel is the last judge of Israel. The people reject God and want a king. Saul is anointed as the first king, but he is not a good king. David, the shepherd boy is anointed and Saul is envious of him. David shows honor while Saul continues to self destruct.
Beyond Degrees - Empowering the Workforce in the Context of Skills-First.pptxEduSkills OECD
Iván Bornacelly, Policy Analyst at the OECD Centre for Skills, OECD, presents at the webinar 'Tackling job market gaps with a skills-first approach' on 12 June 2024
Level 3 NCEA - NZ: A Nation In the Making 1872 - 1900 SML.pptHenry Hollis
The History of NZ 1870-1900.
Making of a Nation.
From the NZ Wars to Liberals,
Richard Seddon, George Grey,
Social Laboratory, New Zealand,
Confiscations, Kotahitanga, Kingitanga, Parliament, Suffrage, Repudiation, Economic Change, Agriculture, Gold Mining, Timber, Flax, Sheep, Dairying,
The chapter Lifelines of National Economy in Class 10 Geography focuses on the various modes of transportation and communication that play a vital role in the economic development of a country. These lifelines are crucial for the movement of goods, services, and people, thereby connecting different regions and promoting economic activities.
3. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com3
TABLE OF CONTENTS
1. Introduction…………………………………………………...… 4
2. The First Provision: The Caller must have knowledge of
what he is calling to...………………………………………….. 7
3. The Second Provision: The Caller must have patience with
his da’wah…...…………………………………...…………….… 11
4. The Third Provision: He must call to Allaah with
wisdom…………………………………………………………... 18
5. The Fourth Provision: He must adorn himself with noble
characteristics……………...…………………...…………...…… 23
6. The Fifth Provision: The Caller must break the barriers…... 24
7. The Sixth Provision: The Caller’s heart must be open to
the one who opposes him……………………………………… 25
4. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com4
INTRODUCTION
Verily, all praise is for Allaah. We praise Him, we seek His assistance, we ask His
forgiveness and we turn to Him in repentance. And we seek refuge in Allaah from the
evils of our selves and the evils of our actions. Whoever Allaah guides, there is no
one that can misguide him. And whoever is lead astray there is no guide for him. I
bear witness that there is no deity that has the right to be worshipped except Allaah,
alone and with no partner. And I bear witness that Muhammad is His slave and
Messenger.
Allaah sent him with the guidance and the religion of truth in order to make it supreme
over all other religions. So he conveyed the message and fulfilled his trust. And he
was sincere to the ummah, and made true Jihaad in the Cause of Allaah. And he left
his ummah upon the clear matter – its night is like its day, no one deviates from it
except that he is destroyed. So may the peace and blessings of Allaah be on him, his
family and his Companions, as well as those who follow them in goodness until the
Day of Recompense. I ask Allaah to make me and you from those who follow him in
hidden and in open, and that He allow us to die while upon his religion and that He
resurrect us in his company, and that He let us fall under his intercession, due to which
He will place us in the Gardens of Bliss with those whom Allaah bestowed His bounty
on, from the prophets, the truthful (first) believers, the martyrs and the righteous.
To proceed:
O Brothers, it pleases me to be able to gather with my Muslim brothers here, as well
as in any other place from which good and the propagating of this Religion is
anticipated. This is since Allaah has taken a covenant from everyone to whom He has
given knowledge, to explain to the people what He gave them of knowledge and to not
conceal it. Allaah says:
“And (remember) when Allaah took a covenant from those who were given the
Scripture (Jews and Christians) to make it (i.e. the coming of Prophet
Muhammad) known and clear to mankind, and to not hide it. But they threw it
away behind their backs and purchased with it some miserable gain. And
indeed, worse is what they bought.” [Surah Aali ‘Imraan: 187]
5. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com5
This covenant that Allaah has taken is not some physical contract that can be written
and witnessed by the people. Rather it is a contract that comes from learning,
according to what Allaah has given a person of knowledge.
So if Allaah gives him knowledge, then this is the contract that Allaah has made
binding upon this man or this woman, whom He has given knowledge to. Therefore, it
is upon everyone that has knowledge to convey what he has learned from the
Sharee’ah (Laws) of Allaah, in any location and in any circumstance.
O brothers, verily the subject of this lecture of ours “Provisions for the Caller to
Allaah” and the provision for every Muslim, is that which Allaah has clarified in His
saying:
“And take a provision (for the journey), but indeed the best provision is Taqwaa.
So fear Me O men of understanding!” [Surah Al-Baqarah: 197]
So the provision for every Muslim, the provision for the Caller to Allaah, is Taqwaa
(fear) of Allaah, which He has repeatedly mentioned in the Qur’aan, commanding it,
praising those who abide by it, clarifying its reward and so on, saying:
“And rush towards (seeking) the forgiveness of your Lord and to Paradise, the
width of which is (like) that of the heavens and the earth. It has been prepared
for those who have Taqwaa (i.e. Muttaqoon). (They are) those who spend (in
6. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com6
Allaah’s Cause) in prosperity and in adversity, who repress anger, and who
pardon people’s errors. Verily Allaah loves the good-doers. And those who
when they commit some immoral act (i.e. fornication) or wrong themselves with
evil, remember Allaah and so seek (His) forgiveness for their sins. And who is it
that forgives sins except Allaah? And they do not persist knowingly in what
sins they committed (after that). For these people, their reward is forgiveness
from their Lord and gardens under which rivers flow (i.e. Paradise), wherein they
will reside forever. How excellent is the reward of those who do good deeds.”
[Surah Aali ‘Imraan: 133-136]
O noble brothers, perhaps you are asking yourselves: What is Taqwaa?
The answer is found in what has been reported from Talq bin Habeeb, may Allaah
have mercy on him, when he said: “Taqwaa is that you act upon obeying Allaah, upon
light (i.e. knowledge) from Allaah, hoping for reward from Allaah.” So he combined in
these words the characteristics of: (a) Knowledge; (b) Action; (c) Hoping for Reward;
and (d) Fearing His Punishment. This is Taqwaa.
All of us know that the Caller to Allaah is the most entitled from all people to
characterize himself with this quality of Taqwaa, in hidden and in open. So, with
Allaah’s assistance, I will mention in this gathering the things that are related to the
Caller and what he must prepare himself with from provisions.
7. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com7
THE FIRST PROVISION
The First Provision: The Caller must have knowledge of what he is calling to
The Caller must have knowledge of what he is calling to. He must have authentic
knowledge that is based on the Book of Allaah and the Sunnah of His Messenger
(sallAllaahu ‘alayhi wa sallam). This is since every piece of knowledge that is taken
from other than these two sources must be examined first. And after examining it – it
can either be in agreement or in opposition to them (i.e. the Qur’aan and Sunnah). So
if it is in agreement, then it may be accepted, and if it is in opposition then it is
obligatory to reject it and throw it back upon the one who stated it, whoever he may be.
It is authentically reported on Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said: “It is
imminent that stones from the sky will descend upon you, I say: ‘Allaah’s Messenger
said’ and you say: ‘Abu Bakr and ‘Umar said!’”
If this is the case with a statement of Abu Bakr and ‘Umar that contradicts the
statement of Allaah’s Messenger, then what do you think is the case with a statement
that comes from someone that is lower than them in knowledge, Taqwaa,
companionship (of the Prophet) and Khilaafah? Indeed rejecting his statement if it
opposes the Book of Allaah and the Sunnah of His Messenger, takes more
precedence. Allaah says:
“So let those who oppose his command (i.e. the Prophet’s Sunnah) beware lest
some fitnah (calamity, i.e. Shirk) should befall them or a painful torment be
inflicted on them.” [Surah An-Noor: 63]
Imaam Ahmad (bin Hanbal), may Allaah have mercy on him, said: “Do you know what
the fitnah means here? Fitnah here means Shirk. It may be that if he rejects some
part of his (sallAllaahu ‘alayhi wa sallam) statement, that some deviation will fall into
his heart and thus he will be ruined.”
Indeed the first provision that the Caller to Allaah must prepare himself with is that he
must be upon knowledge that extends from the Book of Allaah and the authentic and
accepted Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam). And as for giving
Da’wah without knowledge, then indeed it is da’wah based on ignorance. And there is
greater harm in giving da’wah upon ignorance than benefit. This is since this caller
has appointed himself as a guide and an instructor. So if he is ignorant, then by doing
this, he will be leading himself astray as well as others! And refuge is sought in Allaah.
This ignorance of his is known as jahl murakkab (compound ignorance). And
8. Provision for the Caller to Allaah – by Imaam Ibn Al-‘Uthaimeen
Al-Ibaanah E-Books Al-Ibaanah.Com8
compound ignorance (jahl murakkab) is worse than slight ignorance (jahl baseet).
This is since with slight ignorance, the person that has it refrains and does not speak,
and it is possible to uplift it (i.e. this slight ignorance) by learning, whereas with the
person that has compound ignorance, there are all types of problems. For indeed this
person of compound ignorance will not remain silent. But rather he will continue to
speak, even if it be upon ignorance. So at this point, he will cause harm and
destruction more than he will bring about good.
O brothers, verily giving da’wah without knowledge is in opposition to what the Prophet
and those who followed him were upon. Listen to the words of Allaah where He
commands Muhammad (sallAllaahu ‘alayhi wa sallam):
“Say: This is my path. I call to it (i.e. give da’wah) upon clear insight (i.e.
knowledge) – I and those who follow me. And glorified and exalted be Allaah.
And I am not from the polytheists.” [Surah Yoosuf: 108]
This means that whoever follows him must call to Allaah upon clear insight (i.e.
knowledge) and not ignorance.
And O Caller to Allaah, reflect on the saying of Allaah: “…upon clear insight (i.e.
knowledge) – I and those who follow me. And glorified and exalted be Allaah.
And I am not from the polytheists.” [Surah Yoosuf: 108] This means he must have
knowledge of three things:
First: Knowledge of what he is calling to:
This is such that he must know the legal ruling of what he is calling to. This is since he
may be calling to something that he thinks is obligatory, whereas according to Allaah’s
Legislation it is not obligatory, and so he mandates something upon the slaves of
Allaah that Allaah has not mandated. Or he may call the people to abandon
something that he thinks is prohibited, whereas according to the Religion of Allaah, it is
not forbidden. So therefore he would be forbidding something upon the slaves of
Allaah that Allaah has made lawful for them.
Second: Knowledge of the condition of the one he is giving da’wah to:
This is why when the Prophet (sallAllaahu ‘alayhi wa sallam) sent Mu’aadh to Yemen,
he said to him: “Verily you are going to a nation from the People of the Scripture
(i.e. the Jews and the Christians)…” This was so that he (Mu’aadh) could be aware
of their condition and prepare accordingly for them. So one must learn the condition of
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the person whom he will be giving da’wah to. What is his level of knowledge? What is
his level in terms of debating? This is so that he can prepare and correctly equip
himself in order to properly debate and argue with him.
This is because if you embark on a debate with the likes of this man, and he
overpowers you with his strength in debating, the result from this will be a great
disaster for the truth and you will be the cause of it! Don’t think that a person of
falsehood will fail in every situation, for indeed the Messenger of Allaah (sallAllaahu
‘alayhi wa sallam) said: “Indeed you may come and debate a case in my presence,
and perhaps some of you may be more eloquent in presenting his argument
than others, so I will judge in his favor due to what I hear.”
So this indicates that the debater, even if he is upon falsehood, may be more articulate
in presenting his argument than the other person, so judgement is passed according to
what this debater says. So the Caller must know the condition of the one whom he is
giving da’wah to.
Third: Knowledge of the manner of giving da’wah:
Allaah says:
“Call to the Way of your Lord with wisdom and fair admonition. And debate
them in a way that is better. Verily, your Lord knows best who has gone astray
from His path and He knows best who are the guided.” [Surah An-Nahl: 125]
A person may find some evil and so he rushes to attack it; but he doesn’t reflect on the
consequences that will result from that – not with respect to himself only but with
respect to him and to his counterparts from the callers to truth. Due to this, before
making any movement, the Caller must examine and weigh the consequences. And
there may occur during this time, that which will cause the flame of his enthusiasm in
what he is doing to be extinguished. So by doing this, the fire of his zeal to protect the
Religion may be put out, as well as that of others in the future – perhaps the near and
not distant future. Therefore I must stress to my brothers who give da’wah to have
wisdom and deliberation in matters. Even if it delays you a little, the result will be
praiseworthy by the Will of Allaah.
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So if this – I mean the Caller preparing himself with authentic knowledge that is based
on the Book of Allaah and the Sunnah of His Messenger – is what the religious texts
direct towards, then indeed the clear state of mind, which has no doubts or desires,
also directs towards this. How can you call to Allaah when you don’t know the way
that leads to Him? You don’t know His Laws (Sharee’ah) so how can it be correct for
you to be a Caller?
So if a person doesn’t have knowledge, then what is required on him is to learn first
and then give da’wah second. Someone may say: “Doesn’t what you just said now
contradict what the Prophet said when he stated: ‘Convey from me even if it be one
ayah (sign, verse)’”?
The answer is: No, because the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Convey
from me.” So therefore, what you convey must originate from Allaah’s Messenger.
And this is what we are intending with our words. When we say that the Caller must
have knowledge, we are not saying that he must be at an advanced level in
knowledge. Rather, we are saying that he should not give da’wah or call to except for
that which he knows only, and that he should not speak without knowledge.
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THE SECOND PROVISION
The Second Provision: The Caller must be patient with his da’wah (Call), patient
with what he is calling to, patient with what opposes his daw’ah, and patient with
what befalls him from harm
The Caller must be patient with his da’wah (Call), patient with what he is calling to,
patient with what opposes his daw’ah, and patient with what befalls him from harm.
One must be patient upon the da’wah (call), meaning he is perseverant in it, not
stopping or growing tired of it. Rather he is persistent in his calling (daw’ah) to Allaah,
according to his ability and in the circumstances in which da’wah will have the most
benefit, precedence and impact.
So he must be patient upon the da’wah and not grow tired of it, for indeed when
fatigue strikes a person, he pulls back and abandons it. But if he is persistent in his
da’wah, then he will surely attain the reward of those who are patient from one
perspective, and have a good end from another perspective. Listen to Allaah’s
statement, while talking to His Prophet:
“This is from the news of the Unseen, which We reveal unto you, neither you nor
your people knew it before this. So be patient, surely, the good end is for those
who have Taqwaa.” [Surah Hood: 49]
The individual must also be patient with what opposes his da’wah, from resitance and
arguments. This is since everyone that becomes a Caller to Allaah will no doubt face
resistance:
“Thus have We made for every prophet an enemy from the criminals (i.e.
disbelievers). But sufficient is your Lord as a Guide and a Helper.” [Surah Al-
Furqaan: 31]
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So every da’wah (call) of truth no doubt will definitely face opposition and obstacles, as
well as those who will argue against it and have doubt in it. But the Caller is obligated
to have patience with the oppositions his da’wah encounters. Even if his da’wah is
described as being wrong or false, yet he knows that it is in accordance with the Book
of Allaah and the Sunnah of His Messenger, he should be patient with that.
But this does not mean that one should persist in what he says and calls to even if the
truth is made clear to him (i.e. that he is upon falsehood). This is since the one who
persists in what he calls to even though the truth is made clear to him, he resembles
those whom Allaah spoke about when He said:
“They dispute with you (O Muhammad) concerning the truth after it was made
clear to them, as if they were being driven by death, while they were looking at
it.” [Surah Al-Anfaal: 6]
Disputing about the truth after it is made clear is a despicable characteristic. Allaah
said concerning those who take on this attribute:
“And whoever contradicts the Messenger after the guidance has been clarified
to him, and follows a way other than the Way of the Believers, We will turn him
to what he has chosen and land him in Hell – what an evil destination!” [Surah
An-Nisaa: 115]
So whatever opposes your da’wah, O Caller, if it is the truth, then it is obligatory for
you to return to it. And if it is falsehood then you should not divert your determination
away from proceeding forward in your da’wah.
Likewise, the Caller must be patient with what befalls him from harm, because no
doubt the Caller will be faced with harm – whether in speech or in action. Just look at
the messengers and how they were harmed by the speech and action of their people.
Read Allaah’s statement:
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“Likewise, no messenger came to those before them except that they said (to
him): ‘A sorcerer’ or ‘A madman.’” [Surah Adh-Dhaariyaat: 52]
What do you think about someone who has revelation from his Lord come to him, yet it
is said in his face: “You are a sorcerer” or “A madman?” No doubt he will feel pain by
this. But in spite of this, the messengers were patient with the harm they experienced
by speech and the harm they experienced by action. Look at the first of messengers,
Nooh, peace be upon him. His people would pass by him while he was constructing
his ship and mock him. So he would say to them:
“If you mock us then we also mock you, just as you mock us. And you will know
who it is on whom will come a torment that will cover him with disgrace and on
whom will fall a lasting punishment.” [Surah Hood: 38-39] But they did not stop
short with just ridiculing him, rather they even threatened to kill him.
“They said: ‘If you don’t cease (from what you are doing), O Nooh, you will
surely be among those stoned.’” [Surah Ash-Shu’araa: 116]
This means that he will be from one of those who are killed by being stoned to death.
So this was a death threat with a clear implication that: “We stoned others besides
you” making manifest their might, and that they may also stone others to death
including you amongst them. However this did not divert Nooh, peace be on him, from
his da’wah. Rather, he persisted upon it until Allaah gave him victory over his people.
And there is also Ibraaheem whose people confronted him with rejection, rather they
mocked and ridiculed him in front of the people.
“They said: ‘Then bring him in front of the eyes of the people, so that they may
testify.’” [Surah Al-Anbiyaa: 61]
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Then they threatened to burn him alive:
“They said: ‘Burn him and you will be assisting your gods if you do so.’” [Surah
Al-Anbiyaa: 68]
So they kindled a great fire and threw stones at him with catapults due to their
distance from the fire, because of its intense heat. But Allaah said:
“O Fire! Be you cool and safe upon Ibraaheem.” [Surah Al-Anbiyaa: 69]
So the fire became cool and peaceful, and he was saved from it. So the final good
end was for Ibraaheem:
“And they wanted to harm him but We made them the worst of losers.” [Surah Al-
Anbiyaa: 70]
And look at Moosaa (Moses), peace be upon him, and how Pharaoh threatened to kill
him, (saying):
“Leave me to kill Moosaa, and let him call to his Lord (to stop it). I fear that he
may change your religion or that he may cause mischief to appear in the land.”
[Surah Ghaafir: 26]
He threatened to kill him, but the final good end was for Moosaa.
“So Allaah saved him from the evils that they plotted (against him), while an evil
torment encompassed Pharaoh’s people.” [Surah Ghaafir: 45]
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And then there was ‘Eesaa (Jesus) who faced harms at the hands of his people, to the
point that the Jews accused him of being the son of a prostitute. And they claimed
that they killed and crucified him. But Allaah says:
“But they did not kill him nor did they crucify him, but it appeared so to them.
And those who differ therein are full of doubts. They have no certain
knowledge. They follow nothing but conjecture, for surely they killed him not.
But rather Allaah raised him up to Himself (body and soul). And Allaah is ever
All-Powerful, Most Wise.” [Surah An-Nisaa: 157-158] So Allaah saved him from
them.
And look at the last and chief of messengers, Muhammad (sallAllaahu ‘alayhi wa
sallam), Allaah said about him:
“And (remember) when the disbelievers plotted against you to imprison you or
to kill you or to get you out from your home. They were plotting and Allaah too
was plotting. And Allaah is the best of those who plot.“ [Surah Al-Anfaal: 30]
“And they said: ‘O you to whom the Dhikr (revelation) has been sent down to
(i.e. Muhammad), verily you are a madman!’” [Surah Al-Hijr: 6]
“And they say: ‘Are we going to abandon our gods for the sake of a mad poet?’”
[Surah As-Saaffaat: 36]
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And he suffered harms by way of speech and action, which are known to the scholars
of History. But in spite of this, he was patient and the final good end was for him.
So every Caller will undoubtedly face harms. Therefore, it is upon him to be patient.
This is why when Allaah said to His Messenger (sallAllaahu ‘alayhi wa sallam):
“Verily We revealed the Qur’aan to you in stages” [Surah Al-Insaan: 23] it would
have been expected for Him to say: “So be grateful for the Blessing of your Lord for
revealing this Qur’aan.” But instead Allaah said:
“So be patient with the Command of your Lord, and obey neither a sinner nor a
disbeliever among them.” [Surah Al-Insaan: 24]
This is an indication that everyone that takes up this Qur’aan will definitely encounter
things that will require him to have great patience. So the Caller must be very patient
and persist in his da’wah until Allaah grants him success. But this does not
necessarily mean that Allaah is required to grant him success during his lifetime.
Rather, what is important is that his da’wah remain strong and followed. The individual
is not important; rather what is important is the da’wah. So if his da’wah remains even
after his death, then indeed he is alive. Allaah says:
“Is he who was dead and We gave him life and set for him a light (belief,
knowledge) whereby he can walk amongst men like he who is in the darkness
(of disbelief, ignorance) from which he can never come out? Thus it is
beautified to the disbelievers that which they used to do.” [Surah Al-An’aam: 122]
So in reality, the life of the Caller is not that his soul remains in his body only, rather it
is that his statements stay alive among the people. Look at the story of Abu Sufyaan
when he was with Heraclius who had heard that the Prophet had come out, and
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summoned Abu Sufyaan to ask him about the Prophet (sallAllaahu ‘alayhi wa sallam),
his essence, his lineage, what he was calling to and his followers. So when Abu
Sufyaan informed him about what he was asked, Heraclius said: “If what you say is
true, then he will very soon occupy this place underneath my feet.” SubhaanAllaah!
Who would imagine that an emperor, as it is said, would say what he said concerning
Muhammad, when at this time, he (sallAllaahu ‘alayhi wa sallam) had not even
liberated the Arab peninsula from the bondage of the Devil and vain desires. Who
would have imagined that a person like this would say something like this? This is
why when Abu Sufyaan came out, he said to his people: “Great is the affair of Ibn
Abee Kashbah (i.e. the Prophet) that even the king of Banu al-Asfar (Byzantines) is
afraid of him.” 1
The Prophet (sallAllaahu ‘alayhi wa sallam) did indeed take possession of what was
under the feet of Heraclius by means of his da’wah and not his individualism. This
was because his da’wah came to this earth and wiped out the idols, polytheism and
the polytheists. And the righteous Khaleefahs took control of it after Muhammad
(sallAllaahu ‘alayhi wa sallam). They took control of it by means of the da’wah (call) of
the Prophet and the Sharee’ah (laws) of the Prophet. So it is upon the Caller to be
patient so that the final good end will be his – if he is truthful to Allaah – either during
his lifetime or after his death.
Allaah says:
“Verily, the earth belongs to Allaah. He causes whom He wills from His servants
to inherit it. And the final good end is for those who have Taqwaa.” [Surah Al-
A’raaf: 128]
And Allaah says:
“Verily, whoever is dutiful (to Allaah) and patient, then surely Allaah will not
cause the reward of the good-doers to be lost.” [Surah Yoosuf: 90]
1
See the full story in Saheeh Al-Bukhaaree (Eng.: vol. 1, Bk. 1, no. 6)
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THE THIRD PROVISION
The Third Provision: Wisdom
The Caller must invite to Allaah with wisdom. And how bitter is wisdom upon the one
who doesn’t have it. Da’wah (the Call) to Allaah must occur with (1) wisdom, then with
(2) fair admonition, then with (3) debating in the best of manners against someone that
is not oppressive, then with (4) debating in not the best of manners against someone
that is oppressive. So there are four levels. Allaah says:
“Call to the Way of your Lord with wisdom and fair admonition. And debate
them in a way that is better. Verily, your Lord knows best who has gone astray
from His path and He knows best those who are guided.” [Surah An-Nahl: 125]
And Allaah says:
“And do not debate with the People of the Scripture (i.e. the Jews and the
Christians) except in a manner that is best – except for those who are
oppressive amongst them, and say (to them): ‘We believe in that which has been
revealed to us and revealed to you. Our God and your God is One, and to Him
we have submitted.’” [Surah Al-‘Ankaboot: 46]
Wisdom means: Treating affairs with accuracy and precision, rather it means placing
matters in their due place. It is not from wisdom to rush things and expect people to
change from the condition they are in to the condition that the Companions were upon
overnight. And whoever expects this then he has a foolish mind, and he is far
removed from wisdom. This is because the wisdom of Allaah is not like this. What
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proves this is that Allaah sent the Qur’aan down to Muhammad, the Messenger of
Allaah, in stages so that it may become firm and settled in the souls.
The prayer was made obligatory during the Mi’raaj, three years before the Hijrah.
Some say it was a year and a half, and some hold that it was five. There is differing
amongst the scholars about this. But in spite of this it was not made obligatory in the
manner that it is performed today. When the prayer was first made obligatory, it used
to be two rak’ahs for Dhuhr, ‘Asr, ‘Ishaa and Fajr. And the Maghrib prayer used to be
three rak’aat, so that it could be the Witr (odd-number) for the day. But after the Hijrah
and after the Prophet had spent thirteen years in Makkah, the prayer of the resident
was increased, and so it became four rak’aat for Dhuhr, ‘Asr and ‘Ishaa. And Fajr
remained the way it was (i.e. two rak’aat) because the recitation of the Qur’aan is
prolonged in it. And Maghrib stayed the same because it was the Witr of the day.
Furthermore, Zakaat was made obligatory in the second year after Hijrah. Or (some
say) it was made obligatory in Makkah, but that it was not assigned its final estimate in
terms of its dividend and obligation. And the Prophet (sallAllaahu ‘alayhi wa sallam)
did not send out envoys to collect the Zakaat until the ninth year after Hijrah.
Therefore, the development of Zakaat progressed in three stages:
1. In Makkah: “But pay its due (i.e. Zakaat) on the day of
its harvest.” [Surah Al-An’aam: 141] However, its obligation was not clarified nor the
amount that was mandated to give for that obligation. This matter was left entrusted to
the people.
2. In the second year after Hijrah, Zakaat was clarified with its rightful dividends.
3. And in the ninth year after Hijrah, the Prophet started to send envoys to the people
of yields and profits to collect Zakaat from them.
So look at the careful consideration that was given to the conditions of the people with
regard to Allaah’s legislation. And He is the best of judges. The same goes for
fasting, as there was a stage-by-stage development with regard to its legislation.
What was first made obligatory, was that a person had a choice between fasting or
feeding a needy person. Then fasting was prescribed specifically, and feeding needy
people was only allowed for those who weren’t able to fast for numerous consecutive
days.
Therefore I say that wisdom denounces that the world change over in one night.
There must be endurance and tolerance. Accept from your brother whom you are
calling what he has from truth for today, and proceed with him step by step until he is
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able to eventually free himself from falsehood. And this is so that you may see that
people are not of equal standing. So there is a difference between one is ignorant and
one who stubbornly rejects.
Perhaps it is proper that I now mention some examples of the Da’wah of Allaah’s
Messenger (sallAllaahu ‘alayhi wa sallam):
The First Example:
A Bedouin man once entered the masjid, while the Prophet was sitting down with his
Companions. The Bedouin man then urinated in one area of the masjid, so the people
reprimanded him, meaning they scolded him angrily using harsh words. However, the
Prophet, who was the one whom Allaah gave wisdom, forbade them from this. So
when the man had finished urinating, the Prophet (sallAllaahu ‘alayhi wa sallam)
ordered that a bucket of water be thrown over his urine. So the harm was removed
and Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) called the Bedouin to him,
saying to him: “Indeed it is not proper to have any harmful object or filth in these
masaajid. They are only for prayer and the reciting of the Qur’aan.” Or it is as he
(sallAllaahu ‘alayhi wa sallam) said. So the Bedouin’s heart opened up to this kind
treatment. This is why I have seen some of the scholars quote this Bedouin man as
saying: “O Allaah, have mercy on me and Muhammad and do not have mercy on
anyone else besides us.” This was because the Prophet (sallAllaahu ‘alayhi wa
sallam) treated him in such an excellent manner. But as for the Companions, they
rushed to remove this evil act, without having properly weighed the condition of this
man, who was (obviously) ignorant. 2
The Second Example:
One time Mu’awiyah bin Al-Hakam, may Allaah be pleased with him, came while the
Prophet was leading the people in prayer. So one man sneezed and said: “Al-
Hamdulillaah.” (Note:) If one of you sneezes while in prayer then he should say Al-
Hamdulillaah, regardless of whether he is in the standing position or the bowing
position or in prostration. This man (in prayer) said “Al-Hamdulillaah, so Mu’awiyah
responded: “YarhamukAllaah.” But this is considered speaking and it invalidates the
prayer. So the people began to stare and look at him. So Mu’awiyah said: “May my
mother be bereaved of me.” This means for the mother to be lost. This is a statement
that is said but for which it’s meaning is not intended.
The Prophet (sallAllaahu ‘alayhi wa sallam) even said it to Mu’aadh bin Jabal when he
told him: “Shall I not inform you of what controls all of that?” He (i.e. Mu’aadh)
said: “Of course O Messenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said:
2
See Saheeh Muslim (Eng.: Book 2, no. 559)
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“Restrain this on yourself.” And he took hold of his tongue, saying: “Restrain
this.” So Mu’aadh said: “Will we be held accountable for what we say with it?” He
(sallAllaahu ‘alayhi wa sallam) said: “May your mother be bereaved of you O
Mu’aadh. What else will cause the people to be dragged on their faces – or he
said on their noses – into the Hellfire except for the harvests of their tongues.”
Then Mu’awiyah continued to pray. After he finished praying, the Prophet (sallAllaahu
‘alayhi wa sallam) called him. Mu’awiyah said: “By Allaah, I did not see a teacher
better at instructing than him.” May Allaah send His peace and blessings on him. He
said: “By Allaah, he was not harsh with me nor did he scold me, he only said:
‘Speaking to people is not correct while in the prayer. It is only for tasbeeh
(saying SubhaanAllaah), takbeer (saying Allaahu Akbar) and reciting of the
Qur’aan.’” Or it is as he (sallAllaahu ‘alayhi wa sallam) said.3
Look at the da’wah that
is beloved to the souls, which people accept and by which the hearts become open.
We derive from the Fiqh point of benefits of this hadeeth that: Whoever speaks while
in prayer, while not knowing that speaking invalidates the prayer, his prayer is still
valid.
The Third Example:
A man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “O Messenger of
Allaah, I am ruined!” So he (sallAllaahu ‘alayhi wa sallam) asked: “And what caused
you to be ruined?” He said: “I had intercourse with my wife during Ramadaan while I
was fasting.” So the Messenger of Allaah ordered him to free a slave, but he said: “I
cannot find one (i.e. unable).” Then he commanded him to fast two consecutive
months, but he said; “I am not able to.” Then he commanded him to feed sixty needy
people, but he said: “I am not able to.” At this the man sat down. So the Prophet
(sallAllaahu ‘alayhi wa sallam) brought some dates to him saying: “Take this and give
it away in charity.” But the man became desirous of the Prophet’s generosity, which
was the greatness of kindness shown towards creation. This was since the
Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was indeed the most generous of
people.
So the man said: “Am I to give this to someone poorer than myself O Messenger of
Allaah? By Allaah there is no family poorer than mine between the two lava plains of
Madeenah?” At this, the Prophet (sallAllaahu ‘alayhi wa sallam) laughed to the point
that his molar teeth became visible. This was because this man had come in fear,
saying: “I am ruined” but yet he left successful. So the Prophet (sallAllaahu ‘alayhi wa
sallam) then said: “Feed your family with it.” So the man left peaceful, prosperous
3
See Saheeh Muslim (Eng.: Book 4, no. 1094)
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and joyful with this religion of Islaam and with this ease from the first Caller to this
religion of Islaam, may the peace and blessings of Allaah be upon him. 4
The Fourth Example:
Let us now look at how the Prophet dealt with one who had committed a sin. The
Prophet (sallAllaahu ‘alayhi wa sallam) once saw a man that had a gold ring on his
finger. So the Prophet (sallAllaahu ‘alayhi wa sallam) seized the ring from him with his
noble hand and threw it on the ground. And he (sallAllaahu ‘alayhi wa sallam) said:
“Would any of you intentionally tale a coal of fire and place it on his hand?” So
the Prophet (sallAllaahu ‘alayhi wa sallam) did not treat him the way he treated the
people in the first examples. Rather, he snatched it from his hand and threw it at the
floor. So when the Prophet (sallAllaahu ‘alayhi wa sallam) left, it was said to the man:
“Take your ring and benefit from it (i.e. by selling it).” The man said: “By Allaah, I will
never take a ring that the Prophet (sallAllaahu ‘alayhi wa sallam) threw away.” 5
Allaahu Akbar! This was the magnificent way the Companions would execute the
Commandments of Allaah and His Messenger.
So what is important is that the Caller to Allaah must invite with wisdom, because the
one who is ignorant is not like the one who has knowledge. And the one who rejects is
not like the one who readily accepts. So for every place there is a saying and for
every position there is a condition.
4
See Saheeh Al-Bukhaaree (Eng.: vol. 3, no. 158) and Saheeh Muslim (Eng.: Book 6, no. 2457)
5
See Saheeh Muslim (Eng.: Book 24, no. 5209)
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THE FOURTH PROVISION
The Fourth Provision: The Caller must adorn himself with noble characteristics
The Caller must adorn himself with noble characteristics, such that the effect of
knowledge reflects in his beliefs, his worship, his attitude, and all of his procedures, so
that he can properly play the role of a Caller to Allaah. But as for him being in
opposition to this, then his da’wah will fail. And if he does succeed, then his success
will be minimal.
So it is upon the Caller to abide by that which he is calling to from acts of worship or
daily interactions or manners or methodology, so that his da’wah may be accepted and
so that he won’t be from those who will be the first to be thrown into the Hellfire.
O brothers: Indeed if we look at our conditions we will find in reality that we may call to
something that we don’t implement ourselves. And this no doubt is a big defect, O
Allaah, unless we deny ourselves from looking at what is better since for every place
there is a saying. This is since a noble thing may be considered noble due to a
number of things that make it superior. This is why the Messenger (sallAllaahu ‘alayhi
wa sallam) would call to some characteristics, but at times he would preoccupy himself
with things more important than them. At times he would fast to the point that it would
be said that he wouldn’t stop fasting. And at times he would eat and drink to the point
that it would be said that he would not fast.
O brothers! I would like every Caller to abide by the characteristics that befit the
Caller, so that he can be a true Caller and so that his statements can be closer to
being accepted.
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THE FIFTH PROVISION
The Fifth Provision: The Caller must destroy the obstacles that stand between
him and the people
The Caller must destroy the obstacles that stand between him and the people. This is
since many of our brothers who are Callers, when they see people committing some
evil, their over-protectiveness and hatred for this evil causes them to not go to these
people and advise them. This is an error and it is not from wisdom at all. Rather,
wisdom mandates that you go to them and invite them (i.e. give them da’wah), that
you convey to them the truth, inciting them and intimidating them (with the Qur’aan
and the Sunnah). Do not say that these people are sinners and that I cannot walk
amongst them. O Muslim Caller, if you can’t walk amongst these people and go to
them to call them to Allaah, then who will take charge of them? Won’t one of those
individuals take charge of them? Won’t people who have no knowledge take charge of
them? This should never be. This is why the Caller must have patience. And doing
this is part of the patience that we talked about previously that the Caller must have.
He must have patience and hate these evils. However, he must break the barriers
between him and the people, such that he is able to bring his da’wah (call) to those
who are in need of it. But as for him being haughty, then this is in opposition to what
the Messenger (sallAllaahu ‘alayhi wa sallam) used to do. As is well known, the
Prophet would go to the polytheists in their gathering places and call them to Allaah.
And it has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said:
“Will not someone take me so that I may convey the words of my Lord, for
indeed Quraish has prevented me from conveying the Words of my Lord.”
This was the habit of our Prophet, our Imaam and our role model Muhammad
(sallAllaahu ‘alayhi wa sallam). So it is obligatory upon us to be like him when calling
(Da’wah) to Allaah.
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THE SIXTH PROVISION
The Sixth Provision: The Caller’s heart must be open towards the one who
opposes him
The Caller’s heart must be open towards the one who opposes him, especially if he
knows that his opponent has a good intention and that he only opposes him in things
that require that the proof be established to him. People must be flexible in these
matters and not allow these differences to incite hatred and enmity. This is except for
a man that opposes and stubbornly rejects, such that the truth is explained to him but
yet he continues to persist upon his falsehood Such an individual must be dealt with
according to how he deserves to be treated, such as calling people away from him and
warning the people from him. This is since his enmity has manifested itself, such that
the truth was made clear to him, yet he did not act on it.
However, there are some subsidiary issues, which the people differ on. In reality,
these are from the matters that Allaah allowed His servants to differ in. I mean issues
that are not from the fundamental ones, which can cause a person that opposes in
them to be considered a disbeliever. Rather, these (subsidiary) issues are from those
that Allaah has permitted differing in for His servants, and for which He made the error
committed in that regard to be allowable. The Prophet (sallAllaahu ‘alayhi wa sallam)
said: “When the (legal) judge makes a judgement, exerting himself (Ijtihaad), and
he attains the truth, then he gets two rewards. And if he errs then he gets one
reward.” So the Mujtahid does not leave from the fold of being rewarded at all –
either he gets two rewards for being correct or one reward for being wrong.
If you don’t like others opposing you, then likewise, those same other people don’t like
for others to oppose them. So just as you want people to accept your view (on an
issue), then likewise, those who oppose you want the people to take their views also.
The reference point during these times of dispute is what Allaah has explained in His
statement:
“And whatever you differ in, then its final decision is with Allaah. Such is
Allaah, my Lord, in whom I put my trust, and to Him I turn in repentance.” [Surah
Ash-Shooraa: 10]
And He says:
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“O you who believe! Obey Allaah and obey the Messenger, and those in
authority amongst you. And if you differ in anything, then return it to Allaah and
the Messenger, if you truly believe in Allaah and the Last Day. That is better and
more suitable for final determination.” [Surah An-Nisaa: 59]
So everyone that is in disagreement and dispute with one another must return to these
sources: The Book of Allaah and the Sunnah of His Messenger. And it is not lawful for
anyone to turn away from the words of Allaah and His Messenger in favor of someone
else’s words, regardless of who he may be. So if the truth becomes manifest to you, it
is an obligation upon you to throw the view of the one who opposes it against the wall.
And you must not turn towards that individual, regardless of what position he holds in
knowledge and religion. This is since humans make errors, whereas the words of
Allaah and His Messenger are free from errors.
It saddens me to hear that there are some people that look hard into seeking the truth
and arriving at it, but in spite of this we find them divided. Each one of them has a
particular name and a particular description. And this in reality is a mistake. Allaah’s
religion is one and the ummah of Islaam is one. Allaah says:
“And indeed this ummah (nation) of yours is one ummah. And I am your Lord
so be dutiful to Me.” [Surah Al-Mu’minoon: 52]
And Allaah said to His Prophet Muhammad;
“Verily, those who split up their Religion and became sects, you have nothing to
do with them in the least. Their affair is only with Allaah. Then He will inform
them of what they used to do.” [Surah Al-An’aam: 159]
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And Allaah says:
“He has ordained for you the same religion which He ordained for Nooh, and
that which We have revealed to you (O Muhammad), and that which We ordained
for Ibraaheem, Moosaa and ‘Eesaa saying: You should establish the religion and
make no divisions in it. Intolerable to the polytheists is that which you call them
to. Allaah chooses for Himself whom He wills, and guides unto Himself those
who turn to Him in repentance and obedience.” [Surah Ash-Shooraa: 13]
So if these are Allaah’s instructions to us, then what is obligatory upon us is to accept
these instructions, and gather together upon putting forth an issue and discussing it
with one another, in order to bring about rectification not in order to criticize or take
revenge. For indeed, any person that debates with someone else intending to give
victory to his view and to debase his opponent’s view, or intending to critique and not
to correct, then for the most part, they will come out with a result that is not pleasing to
Allaah and His Messenger. So it is obligatory on us, in matters such as these, to be
one ummah (nation).
I am not saying that no one errs – everyone either makes mistakes or is correct.
Rather, I am talking about the way to correct this error. The way to correct this error is
not by me talking about him behind his back and accusing him. Rather, the way to
correct this error is to gather with him and discuss it with him. So if it becomes clear
after this that this man will persist on his rejection of the truth, and that he will continue
to remain upon the falsehood that he is on, then at this point I have the excuse and the
right, rather I am obligated to expose his error, and to warn the people about his error.
And this way, the affairs will be rectified. As for splitting up and creating parties, then
no one is pleased with this except for someone that is an enemy to Islaam and the
Muslims.
I ask Allaah to unite our hearts upon obedience to Him, and that He make us from
those who seek judgement from Allaah and His Messenger (sallAllaahu ‘alayhi wa
sallam). And we ask Allaah to make our intentions sincere and that He clarify to us
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what is obscure from his Sharee’ah. Verily, He is the Most Magnanimous, Most
Generous.
All praise be to Allaah, Lord of the worlds, and may the peace and blessings be on our
Prophet Muhammad, his family and all his Companions.