DAWA

THE METHODOLOGY OF THE PROPHETS IN CALLING TO ALLAH

Shaikh Rabee Ibn Hadee Al Madkhalee

Contents
•Introduction to the English Edition
•Preface
•Introduction to the First Edition
•Mankind has been Blessed with Intellect and Natural Inclination to the
Truth
•Mankind has been Blessed by the Sending of the Messengers and the
Books Which have been Revealed to them
•The Importance of Tawheedul-Uloohiyyah (Singling out Allaah with all
Worship)
•Examples From the Calls of Some of the Messengers
•Nooh
•Ibraaheem
•Yoosuf
•Moosaa
•The Escalation of the Tyranny of the Pharaoh and how Moosaa and his
People Faced it with Patient Perseverance and Forbearance
•Muhammad (sallallahu alaihi wasallam)
•The Torture Endured by the Companions Because of their Adherence to
Tawheed
•The Great Importance Given to the ’Aqeedah in the Madinan Period
•A Summary of the Da’wah of the Prophets
•The View of the Scholars of Islaam with Regard to the Imaamate and
their Proofs of its Obligation
•Conclusion
•Appendix I
•Appendix II
• Glossary

Preface

All praise is for Allaah, Lord of all the Worlds, who ordered us to follow
His Messenger (sallallahu alaihi wasallam) and to call to His Way, and
may Allaah send praises and blessings of peace upon our Prophet
Muhammad, and upon his family, his Companions, and those who truly
follow them until the Day of Judgement. To proceed:
Calling to Allaah (ad-Dawah ilallaah) is the way of the Messenger
(sallallahu alaihi wasallam) and his followers, as Allaah, the Most High,
says:
“Say, Muhammad (sallallahu alaihi wasallam), this is my way, I call
to Allaah (i.e. to the testification that none has the right to be
worshipped except Allaah, alone, with no partner) upon certain
knowledge - I, and those who follow me. I declare Allaah free and far
removed from all that they associate as partners with Him, and I am
free of those who worship anything else along with Him.”
Indeed calling to Allaah was the mission of all the Messengers and their
followers, in order to bring the people out from darkness and into light,
from unbelief (kufr) to true Faith (eemaan), from shirk to tawheed, and
from the Fire to Paradise. This call to Allaah rests upon firm pillars, and
is established upon foundations which are absolutely essential. If any of
these are missing the da’wah will not be correct and will not produce the
desired results - no matter how much effort is expended and time wasted
- and this is the reality which we witness with regard to many of the
present day calls which are not supported by those pillars and built upon
those foundations. These pillars which support the correct da’wah are
clearly shown in the Book and the Sunnah, and can be summarised as
follows:

1. Knowledge of that which one calls to:
Since the ignorant person is not suitable to be a caller (daa'ee). Allaah,
the Most High, said to His Prophet (sallallahu alaihi wasallam):
“Say, O Muhammad (sallallahu alaihi wasallam), this is my way: I
call to Allaah (to the testification that none has the right to be
worshipped except Allaah, alone, having no partner) upon certain
knowledge (baseerah). I, and those who follow me.”
'Baseerah' is knowledge. So the caller is certain to face those who are
scholars of misguidance, those who will attack him with doubts and
futile arguments in order to rebut the truth. Allaah, the Most High, says,
“And argue with them in a way that is better.”
Furthermore the Prophet (sallallahu alaihi wasallam) said to Mu’aadh,
radiyallaahu ‘anhu, "You are going to a people from the People of the
Book." So if the caller is not armed with sufficient knowledge for him to
face every doubt and contend with every opponent, then he will be
defeated in the first encounter, and will be halted at the beginning of the
way.

2. Acting in accordance with that which he calls to:
So that he will be a good example - his actions attesting to his words,
and leaving no excuse for the opponents of the Truth. Allaah, the Most
High, said about His Prophet Shu'ayb that he said to his people:
“I do not wish to forbid you from something and then do it myself.
Rather I only wish to rectify you as far as I am able.”
Allaah, the Most High, said to His Prophet Muhammad (sallallahu alaihi
wasallam):
“Say, O Muhammad, indeed my Prayer, my sacrifice, my living and
my dying are all purely and solely for Allaah, Lord of all the Worlds.
There is no share in any of that for other than Him. That is what my
Lord ordered me, and I am the first of this nation to submit to
Allaah as a Muslim.”
Allaah, the Most High, said:
“Who is better in speech than one who calls the people to Allaah and
does righteous deeds?”

3. Purity Of intention (al-ikhlaas):
Such that the call is made purely and sincerely to seek the Face of Allaah
(and seeking His Reward) - not for show, or repute, or status, or
leadership, nor desiring worldly goals - since if any of these goals
adulterate it, the call will not be for Allaah, rather it would then be a call
for oneself or for the attainment of the worldly goal - as Allaah informs
that His Prophets said to their people:
“I do not ask you for any reward for conveying this Qur'aan.”
“I do not ask you for any wealth for my admonition.”

4. Beginning with what is of primary importance, then with that
which comes next in importance, and so on:
So firstly he calls to the correction of ‘aqeedah (belief and creed) - by
ordering that all worship is made for Allaah, and shirk is forbidden. Then
ordering the establishment of the Prayer, and the payment of the Zakah,
and that the obligatory duties are carried out and that forbidden things
are avoided. This was the procedure followed by all of the Messengers, as
Allaah, the Most High, says:
“We sent a Messenger to every nation, ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah.”
Allaah, the Most High, says:
“We did not send any Messenger before you, O Muhammad
(sallallahu alaihi wasallam), except that We revealed to Him that
none has the right to be worshipped except Allaah - so make all of
your worship purely for Allaah.”
Furthermore when the Prophet (sallallahu alaihi wasallam) sent Mu'aadh
to Yemen he (sallallahu alaihi wasallam) said to him, "Indeed you are
going to a people from the People of the Book - so let the first thing that you
call them to be the testification that none has the right to be worshipped
except Allaah. So if they accept that then inform them that Allaah has
obligated five Prayers upon them in each day and night..."
The best example of giving da’wah is to be found in the method of the
Prophet (sallallahu alaihi wasallam) - it is the most perfect and complete
methodology - in that he (sallallahu alaihi wasallam) remained in
Makkah for thirteen years, calling the people to tawheed and forbidding
them from shirk, before (he ordered) them with Prayer, Zakaat, Fasting
and Hajj, and before he (sallallahu alaihi wasallam) forbade them from
usury, fornication, theft and murder.

5. Patient perseverance in facing difficulties encountered in calling
to Allaah, and in facing harm from the people:
For the path of da’wah is not strewn with roses, rather it is covered with
hardships and hazards. The best example of this is the case of the
Messengers, may Allaah’s Praises and Blessings of peace be upon them
all, with regard to the harm and the mockery which they suffered from
their people. As Allaah, the Most High, said to His Messenger (sallallahu
alaihi wasallam):
“Indeed Messengers were mocked before you, but those who mocked
them were overtaken by the punishment which they made light of.”
He, the Most High, said:
“Indeed Messengers were also denied before you, but they bore these
denials with patient perseverance, and they suffered harm until Our
help came to them.”
Likewise the followers of the Prophets are met with the same harm and
hardship in proportion to their effort in calling to Allaah, following the
example of those noble Messengers - may Allaah’s praises and purest
blessings of peace be upon them.

6. The caller must be a person of good manners:
He must use wisdom in his call, since this will be an important reason
for the acceptance of his call. Just as Allaah ordered His two noble
Prophets, Moosa and Haaroon, that this was the manner in which they
were to face the worst unbeliever upon the earth - Fir'awn (Pharaoh) -
who claimed Lordship for himself. Allaah, the One free of all
imperfections, said:
“And speak mildly to him that he might accept admonition or fear
and obey Allaah.”
Allaah, the Most High, said to Moosa, ‘alayhis-salaatu was-salaam:
“Go to Fir'awn (Pharaoh) who has transgressed all bounds in his
haughtiness, pride and disbelief, and say, ‘Will you not purify
yourself from the sin of disbelief and be obedient to your Lord, so
that you may submit fearfully to Him and obey Him?’”
Allaah, the Most High, said, concerning His Prophet Muhammad
(sallallahu alaihi wasallam):
“By the Mercy of Allaah you behaved with gentleness to them and
had you been severe and harsh-hearted they would have left you and
departed.”
Allaah, the Most High, says:
“Indeed you, O Muhammad (sallallahu alaihi wasallam), are on an
exalted standard of character.”
He, the Most High, says:
“O Muhammad (sallallahu alaihi wasallam), call mankind to the way
prescribed by your Lord (i.e. Islaam) with the Revelation sent down
to you (the Book and the Sunnah), and admonish them with the
examples and warnings which Allaah has provided in His Book, and
argue with them in a way that is better.”
7. The caller must remain firm in his expectation and hope for good:
He should not despair of the effectiveness of his call, or about the
guidance of his people. Nor should he despair about the aid and the help
of Allaah, even if a long time passes, and again he has the best example
in this matter in the Messengers of Allaah. So the Prophet of Allaah,
Nooh, ‘alayhis-salaatu was-salaam, remained amongst his people for nine
hundred and fifty years, calling them to Allaah.
Also when the harm and the hurt of the unbelievers became severe
against the Prophet (sallallahu alaihi wasallam), and the angel of the
mountains came to him (sallallahu alaihi wasallam) asking if he wanted
him to crush them between the two mountains, he (sallallahu alaihi
wasallam) replied, "No, I wish to have patience with them, hopefully Allaah
will produce from their offspring those who will worship Allaah alone, not
giving any partner to Him." If the caller lacks this attribute he will halt at
the start of the path and feel discouraged and frustrated.
So whichever call is not built upon these foundations, and whatever
methodology is not from the methodology of the Messengers - then it will
be frustrated and fail, and it will be toil without any benefit. The clearest
proofs of this are those present day groups (jamaa'aat) which set out a
methodology and programme for themselves and their da’wah which is
different to the methodology of the Messengers. These groups have
neglected the importance of ‘aqeedah (correct belief and creed) - except
for a very few of them - and instead call for the correction of side-issues.
So one group calls for the correction of rule and politics, and demands
establishment of the prescribed punishments, and that Islamic Law be
applied in judging amongst the people, and this is indeed something very
important, but it is not what is most important - since how can one
seek to establish and apply Allaah’s Judgement upon the thief and
the fornicator before seeking to establish and apply Allaah’s
Judgement upon the mushrik, the one who attributes worship to
others besides Allaah?! How can we demand that Allaah’s
Judgement be applied to two men disputing about a sheep or a
camel before demanding that Allaah’s Judgement be applied to
those who worship idols and graves, and those who deny or hold
heretical beliefs with regard to Allaah’s Names and Attributes,
divesting them of their true meanings, or distorting them?! Are
these people not greater criminals than those who fornicate, drink wine
and steal?! Those are crimes against mankind, whereas shirk and denial
of Allaah’s Names and Attributes are crimes against the Creator, the One
free of all imperfections, and the right of the Creator has precedence over
the rights of the creation.

Shaykhul-Islaam Ibn Taymiyyah says in his book, al-Istiqaamah (1/466):
“So these sins along with correct tawheed are better than corrupted
tawheed in the absence of these sins.”
Then another jamaa'ah affiliates itself with da’wah, except that its
methodology is also at variance with the methodology of the Messengers.
They give no importance to correct ‘aqeedah, rather they give importance
to worshipping and practising some dhikr (remembrance of Allaah) in the
way of the Sufis.They concentrate upon going out (khurooj) and touring
the lands, and what is important to them is that they manage to attract
the people to join them, without caring about their beliefs and creed
(‘aqeedah). All of these are innovated ways, taking as their starting point
matters which were left until last in the call of the Messengers. This is
just like the case of one who seeks to cure a body whose head has been
cut off, since the place of ‘aqeedah in the religion is like the head with
regard to the body. So it is necessary for these groups to correct their
concepts and understanding by referring back to the Book and the
Sunnah in order to know the methodology of the Messengers in calling to
Allaah. For indeed Allaah, the One free of all imperfections, informed that
correct rule and sovereignty, which is the central part of the call of the
former Jamaa'ah whom we mentioned, cannot be achieved except after
correcting ‘aqeedah such that all worship is for Allaah alone, and
worship of everything else is abandoned. Allaah, the Most High, says:
“Allaah has promised those who truly believe (have true eemaan)
amongst you, and act in obedience to Allaah and His Messenger,
that He will grant them rulership upon the earth just as He granted
it to those before them, and that He will establish their religion for
them, grant them authority to practise the religion which He chose
for them and ordered. And He will certainly change their situation
to one of security, after their fear, providing that they worship and
obey Me, not associating anything else in worship with Me. Then
whoever rejects this favour by disobedience to their Lord, then they
are the rebellious transgressors.”

So these people wish to establish the Islamic State before purifying the
lands of idolatrous beliefs which take shape in the worship of the dead,
and devotion to tombs, such as is no different to the worship of al-Laat,
al-’Uzzaa and the third of them Manaat, rather it is worse. So they are
attempting that which is impossible.
Indeed establishment and application of the Sharee'ah and the
prescribed punishments; establishment of the Islamic State; avoidance of
whatever is prohibited; and achievement of whatever is obligatory - all of
these things are from the rights of tawheed, and matters which perfect it
and follow on from it. So how can we give attention to that which is
subsidiary whilst neglecting that which is of primary importance?

It is my view that the fact that these groups are at variance with the
methodology of the Messengers in calling to Allaah is a result of their
ignorance of this methodology, and the ignorant person is not suitable to
be a caller, since one of the most important conditions for da’wah is
knowledge, as Allaah, the Most High, says about His Prophet,
“Say, Muhammad (sallallahu alaihi wasallam), this is my way, I call
to Allaah (i.e. to the testification that none has the right to be
worshipped except Allaah, alone, with no partner) upon certain
knowledge - I, and those who follow me. I declare Allaah free and far
removed from all that they associate as partners with Him, and I am
free of those who worship anything else along with Him.”
So one of the most important qualifications for a caller (daa'ee) is
knowledge. Then we see that these groups (Jamaa'aat) which attribute
themselves to da’wah are at variance with each other. Each group lays
down a programme different to the programme of the others and follows
a different methodology to it.

This is the inevitable consequence of
contradicting the methodology of the Messenger (sallallahu alaihi
wasallam), since the way and methodology of the Messenger (sallallahu
alaihi wasallam) is a single way, containing no division, nor divergence,
as Allaah, the Most High, says,
“Say, Muhammad (sallallahu alaihi wasallam), this is my way, I call
to Allaah (i.e. to the testification that none has the right to be
worshipped except Allaah, alone, with no partner) upon certain
knowledge - I, and those who follow me.”
So the followers of the Messenger (sallallahu alaihi wasallam) are upon
this single way and are not divided and split. Rather those who
contradict this way are the ones who divide amongst themselves, as
Allaah, the Most High, says,
“This is my Straight Path, so follow it, and do not follow any of the
other paths, for they will split you and take you away from that way
which He prescribed for you.”
So because these groups (Jamaa'aat) are a threat to Islaam which may
obstruct it, or prevent people from entering into it, then this is something
which must be properly explained, and it must be made clear that this is
something which is not from Islaam at all. Allaah, the Most High, says,
“Those who divide up the true religion and break up into sects and
parties, you, O Muhammad, have nothing to do with them.”
So since explanation of this is obligatory and it is binding to make it
clear, a group of scholars having sincere concern for Islaam and the
required level of knowledge and research took on the task of indicating
the mistakes of these groups and explaining where they are at variance
in da’wah with the methodology of the Prophets, so that they may return
to what is correct. Indeed the truth is that which the Muslim always
seeks, and so that those who do not realise their errors may not be
beguiled by them. So from these scholars who took on this great duty of
acting upon the saying of the Prophet (sallallahu alaihi wasallam), “The
religion is sincerity/sincere advice, the religion is sincerity/sincere advice,
the religion is sincerity/sincere advice.” We said, “To whom, O Messenger
of Allaah?” He said, “To Allaah, and to His Book, and to His Messenger,
and to the rulers of the Muslims and their common folk,” - from those who
explained this matter and gave sincere advice about it is the noble
Shaykh, Dr. Rabee’ ibn Haadee al-Madkhalee in his book entitled, 'The
Methodology of the Prophets in Calling to Allaah, That is the Way of
Wisdom and Intelligence.' For he explains, may Allaah grant him success
and reward him with good, the Methodology of the Messengers in calling
to Allaah, as it is shown in the Book of Allaah and the Sunnah of His
Messenger (sallallahu alaihi wasallam). He presents the methodologies of
the variant groups in the light of this in order to clearly show the
difference between the methodology of the Messengers and these differing
and contrasting methodologies which are at variance with it. He
discusses these methodologies in the scholarly way and in a just way,
whilst quoting examples and witnesses to what he says. So his book, and
all praise and thanks are for Allaah, accomplishes the goal, and is fully
sufficient for those who desire the truth, and is a proof upon those who
are stubborn and obstinate in opposing what is correct.

So we ask Allaah to reward him for his work, and to cause it to be of
benefit, and may Allaah send praise and blessings of peace upon
Muhammad, his family and true followers, and His Companions.

Written by
Saalih ibn Fawzaan
Teacher in Imaam Muhammad ibn Sa'ud Islamic University.

Introduction to the First Edition

Indeed all praise is for Allaah, we praise Him, we ask for His help, and
for His forgiveness. We seek Allaah’s refuge from the evils of ourselves
and from our evil actions. Whomever Allaah guides, then none can lead
him astray, and whomever Allaah misguides, then none can guide him. I
testify that none has the right to be worshipped except Allaah, alone,
having no partner, and I testify that Muhammad is His Slave and His
Messenger. He sent him with guidance and the true religion, that he
should make it manifest and victorious over all religions, even though the
disbelievers hate that.
A number of matters led me to write about this matter, the most
important of them being:
Firstly, the ummah of Islaam is in a state of disagreement and divergence
in many different areas, both with regard to ‘aqeedah and other matters
besides, and they have taken divergent paths. Then a number of
calamities have befallen them as a result of this divergence, and due to
the fact that in matters of disagreement they do not refer back for their
resolution to the Book of their Lord and the Sunnah of their Prophet. The
true extent and seriousness of these calamities is known only to Allaah -
the splits in their ranks, the blazing fires of disputes and arguments
between them, then the subjugation of the lands of Islaam by the
enemies, and their (the disbelievers) desecration of their abodes, their
enslavement and the humiliation of the Muslims.
Secondly, the appearance of ideologies in the Islamic field having their
own particular programmes and methodologies to rescue and rectify the
condition of the ummah. Some are political, some are intellectual, some
are spiritual. The followers of each of these ideologies claim that their
ideology is the true methodology of Islaam which must be followed and
which can alone save the ummah.
These two reasons, along with others, prompted me to carry out one of
the greatest and most important obligations: explaining the methodology
of the Prophets in calling to Allaah, in the light of the Book and the
Sunnah, and to explain the characteristics which are particular to it, and
to make clear the necessity of following it alone, since it is the sole way
leading to Allaah, which earns His Pleasure, and it is the sole way to
rescue the ummah and to attain ascendancy and nobility on this earth
and happiness in the Hereafter.
Then, Allaah, the Most High, the Creator, the One who brought
everything into existence, the One who formed and fashioned everything,
the All-Knowing, the All-Wise, created this tremendous creation and
regulated it and ordered it, with His all-encompassing knowledge, His
perfect wisdom and comprehensive power, and this was for very great
and wise purposes, and lofty and noble goals, far removed from mere
amusement, futility or play. Allaah, the Most High, says,
“We did not create the heavens and the earth and all that is between
them in play. We did not create them except for a true and wise
purpose (to test and examine who are obedient, and to reward them,
and who are disobedient and punish them), but most of them do not
know.”
Allaah, the Most High, says,
“Haa Meem. This Book (the Qur’aan) is sent down by Allaah, the All-
Mighty, the All-Wise. We did not create the heavens and the earth
and all that is between them except for a true and wise purpose, and
for an appointed term. But those who disbelieve turn away
heedlessly from the warning given to them.”
So He created the jinn and mankind and made clear the very great and
wise purpose and noble goal for which He created them. He, the Most
High, says,
“I did not create jinn and mankind except that they should worship
Me. I do not seek provision from them (i.e. for themselves or for the
rest of creation), nor do I seek that they should feed themselves or
the creation. Verily it is Allaah Who is the sole Provider, the All-
Powerful.”
Allaah, the Most High, says,
“Do you think that We created you in play and that you would not
be brought back to Us? High and exalted is Allaah, the True King,
above what the idolaters associate with Him. None has the right to
be worshipped but Him, the Lord of the Glorious Throne.”
He, the Most High, says,
“Does the disbeliever think that he will be left unaccountable,
without being punished for disobeying the orders and prohibitions of
his Lord?”
He, the Most High, says,
“Exalted is He in whose Hand is the dominion of everything, and He
is able to do all things. He who created death and life to test who is
the best and most obedient in action, and He is All-Mighty (who
severely punishes those who are disobedient), the Oft-Forgiving (who
forgives those who turn in repentance to Him).”
So Allaah, the Most High, informs that He created them only to test
them, for it to be made clear which of them is best in action, by their
submitting and complying to the way of Allaah and following the
Messengers of Allaah. And Allaah, the Most High, says,
“O mankind, single out your Lord with worship; He who created you
and all those who came before you so that you may be of those who
seek to avoid Allaah’s punishment and Anger, those whom Allaah is
pleased with. He Who has made the earth a resting place for you and
has made the sky a canopy, and sent down rain from the sky, and
brought out with it crops and fruits from the earth as provision for
you. So do not set up rivals with Allaah in your worship whilst you
know that you have no Lord besides Him.”
So He ordered them to fulfil the goal for which they were created. He also
explains that He has made available to them every means which will help
them to fulfil their great task, and He warned them against deviating
from this goal and denying these great blessings:
“So do not set up rivals with Allaah in your worship whilst you know
that you have no Lord besides Him.”
Furthermore, Allaah, the Most High, says:
“We have indeed honoured the children of Aadam and have carried
them throughout the land (upon riding beasts) and the sea (upon
ships), and have provided them with good and pure sustenance, and
have given them excellence over many of those whom We created.”
Allaah did not give mankind this honour, excellence and high station
except due to the importance of the goal for which they were created,
which is the worship of Allaah, alone, and to glorify Him and to declare
His being exalted and far removed from all defects and from having any
partners or rivals, and High is Allaah and far removed from any such
thing. So Allaah often mentions the honour and excellence given to
mankind and his standing within the creation, and that other creatures
have been subjected to him for his ease and welfare, so that he should
fulfil his duty and carry out the purpose for which he was created in the
best and most complete manner. Allaah, the Most High, says,
“Say, O Muhammad, to My slaves who have believed, that they should
establish the obligatory prayers perfectly, and spend in charity from the
sustenance We have provided for them, secretly and openly, before the
coming of the Day of Resurrection when there will be no bargaining and
no befriending. Allaah it is Who created the heavens and the earth from
nothing, and He sends rain down from the sky and produces fruit and
crops with it as a provision for you. He has caused ships to be at your
disposal so that you may travel upon the sea (and carry provision from
land to land) by His permission and He made the rivers to be of benefit to
you. Furthermore, He made the sun and the moon to follow one another,
constantly pursuing their courses, to be of benefit to you, and He made
the night and the day to be of service to you. And He provided for you
from all those things which you require, and if you were to count the
blessings of Allaah upon you, then you would not be able to enumerate
them (nor to give thanks for them). Indeed those of mankind who deny
Allaah’s favours, and attribute worship or thanks for the favours to other
than Him, are great wrong-doers and extreme in ingratitude.”
Mankind has been Blessed with Intellect and Natural Inclination to
the Truth
In addition to these great blessings and this great eminence which Allaah
has given to mankind, He also gave them the blessing of intellect which
raises them to the level of taking on responsibilities given by Allaah, and
it also enables them to achieve and comprehend them. He also provided
them with natural inclination to the truth which agrees with that which
the Messengers of Allaah, ’alayhimus-salaatu was-salaam, came with: the
noble revelation and the true religion which Allaah prescribed, and laid
down as the way to be followed for mankind upon the tongues of His
noble Messengers, may Allaah’s praises and blessings of peace be upon
them all. Allaah, the Most High, says,
“So set your face straight upon the true religion, firmly upon His
religion and obedience to Him, the true religion of Islamic
monotheism upon which He created mankind. There is to be no
change to the religion of Allaah. That is the true religion, yet most
people do not know.”
Allaah’s Messenger (sallallahu alaihi wasallam) said, “There is no child
born except that it is born upon the fitrah, then its parents cause it to
become a Jew, or a Christian or a Magian. Just as an animal gives birth to
perfect offspring, do you find them mutilated?”
’Iyaad ibn Himaar al-Mujaashi'ee, radiyallaahu ‘anhu, said that the
Prophet (sallallahu alaihi wasallam) gave a khutbah one day and said in
his khutbah, “Indeed my Lord, the Mighty and Majestic, ordered me to
teach you that which you do not know, from that which he taught me this
day, 'The wealth which I confer upon My servants is lawful for them, and I
created my servants upon the true religion, but the devils came to them and
turned them away from their true religion, and forbade for them that which
I made lawful for them, and ordered them to associate in worship with Me
that for which I sent down no authority...”
Mankind has been Blessed by the Sending of the Messengers and the
Books Which have been Revealed to them
Then Allaah did not leave them having to rely upon the intellect and
inclination to the correct way which He gave them, rather He also sent
Messengers to them as bringers of good tidings and warners. He sent the
Books along with them so that they would be a reference for them in
those matters where they disagreed, so that no excuse would remain for
the people and the proof would be established against them. Then after
the sending of the Messengers there would be no remaining excuse for
them before Allaah.
Then He obligated upon all the nations obedience to those chosen and
excellent Messengers, and that they should follow them and comply with
their way. Then He sent down the severest punishment upon those who
belied and rejected them in this world, and He will send worse and more
terrible punishment upon them, eternal, never-ending torment in the
place of just recompense (i.e. Hell). So what was the message which these
noble, chosen men, may Allaah’s praises and blessings of peace be upon
them, brought to their people? Indeed their mission covered everything
good and banished every evil. They brought to mankind everything
needed for their well-being and happiness in this world and the
Hereafter. Indeed there is nothing good except that they informed the
people of it, and nothing evil except that they warned the people against
it.
From ’Abdullaah ibn ’Amr ibn al-’Aas, radiyallaahu ‘anhu, who said, “We
were on a journey and stopped to alight at a place. Some of us set up
tents, others competed with one another in shooting arrows, and others
grazed the animals. Then an announcer for Allaah’s Messenger
(sallallahu alaihi wasallam) announced that we should gather for the
Prayer. So we gathered around Allaah’s Messenger (sallallahu alaihi
wasallam) and he said, ‘There was never a Prophet before me except that it
was a duty upon him that he should guide his nation to every good that he
knew and warn them against every evil that he knew. Then as for this
nation of yours, its security and well-being is at its beginning and it will be
struck in its later part by afflictions, things which you would find
disagreeable, and trials will come in succession each one making the
previous one seem trifling. So the Believer will say, “This will cause my
destruction,” then it will be removed, and a further trial will come and the
Believer will say, “Rather this is the one.” So whoever wishes to be saved
from the Fire and to enter Paradise should meet his end whilst having true
eemaan in Allaah and the Last Day, and let him treat the people as he
himself loves to be treated. Then whoever gives pledge of allegiance to a
ruler and gives him his hand and heart sincerely, then let him obey him as
far as he is able. Then if another comes to dispute his authority, then strike
the neck of the later one.’” This was the Messengership of the Messengers,
that they should guide to every good and warn against every evil.
However where did they start, what did they begin with and what did
they concentrate upon? There are a number of basic principles upon
which their calls were based, and which were the starting point for
calling the people to Allaah. These fundamental points and principles
are:
1. Tawheed.
2. Prophethood.
3. The Hereafter.
These three principles are the point of convergence of their calls, and are
their fundamental principles. These are given the greatest importance in
the Qur’aan and are fully explained in it. They are also its most
important goals upon which it centres and which it continually
mentions. It further quotes intellectual and physical proofs for them in
all the Soorahs and in most of its stories and examples. This is known to
those who have full understanding, are able to consider carefully and
comprehend well. All the Books revealed by Allaah have given great
importance to these points and all of the revealed ways are agreed upon
them. Then the most important and sublime of these three principles,
and the most fundamental of them all is tawheed of Allaah, the Blessed
and the Most High. This is to be found in most of the Soorahs of the
Qur’aan, with its three well known categories, indeed it is found actually
in every Soorah of the Qur’aan. This is because the Qur’aan comprises:
1. Information about Allaah and His names and attributes, and this is,
the tawheed of Knowledge (al-Tawheedul-'Ilmee al-Khabree).
2. A call to worship Him alone and to attribute no other as a partner to
Him in worship, and to reject everything else to which worship is directed
besides Him. So this is tawheed of intention and action (at-Tawheedul-
Iraadee at-Talabee).
3. Orders and prohibitions and a command to be obedient to Him, and
this is from the rights of tawheed and is a completion of it.
4. Information concerning the honour which He gives to the people of
tawheed and the favours which He bestows upon them in this world and
the Hereafter. So this is the reward for tawheed.
5. Information concerning shirk, and the punishment which He sends
upon its people in this world, and the severe torment they receive in the
Hereafter. So this is the punishment for those who abandon tawheed.
So all of the Qur’aan is about tawheed and its rights, and its reward; and
about the seriousness of shirk, its people and the punishment they
receive for it.
The Importance of Tawheedul-Uloohiyyah (Singling out Allaah with
all Worship)
I will discuss tawheed of Allaah with regard to worship (Tawheedul-
Uloohiyyah) and its importance because of two reasons:
Firstly, that it is the most important part of the call of the Messengers
presented to us in the Qur’aan, and because it was the reason for the
continual struggle between them and their enemies, the proud and
haughty, and the obstinate, in every nation. It has continued as the
reason for conflict until this day, and perhaps it will continue as such
until the Day of Resurrection, as a trial and test for the inheritors of the
Messengers, and in order to raise their station.
Secondly, the most severe and dangerous deviation afflicting the Muslims
in the east and the west is with regard to it, and this affects the majority
of the ignorant amongst the Muslims and many of those who are
educated and those who associate themselves with knowledge. So we will
begin by presenting the calls of the Prophets in general, and then present
the call of some of them in particular.
Allaah, the Most High, says,
“We sent a Messenger to every nation ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah. So from them there were those whom Allaah guided
to His religion, and there were those who were unbelievers for whom
misguidance was ordained. So travel through the land and see the
destruction that befell those who denied the Messengers and
disbelieved.”
Allaah, the Most High, says,
“We did not send any Messenger before you, O Muhammad
(sallallahu alaihi wasallam), except that We revealed to him that
none has the right to be worshipped except Allaah, so make all of
your worship purely for Him.”
He, the Most High, says after mentioning a number of stories of the
Prophets, alayhimus-salaatu was-salaam:
“This religion of yours is a single religion, and I am your Lord, so
worship Me alone.”
Allaah, the Most High, says:
“O Messengers, eat from the food which Allaah has made lawful, and
do correct and righteous deeds. Indeed, I am fully aware of whatever
you do. Indeed this religion of yours is a single religion, and I am
your Lord so keep yourselves safe from My punishment by obeying
Me.”
Al-Haafidh Ibn Katheer said, “Mujaahid, Sa’eed ibn Jubayr, Qataadah
and Abdur-Rahmaan ibn Zayd ibn Aslam said about the saying of Allaah,
the Most High, “ ” that it means, ‘Your religion is
one.’” Then the meaning of these two Aayaat occurs in the Sunnah in his
(sallallahu alaihi wasallam) saying, “I am the closest of the people to
'Eesaa ibn Maryam in this world and the Hereafter. The Prophets are
brothers, their mothers are different, but their religion is one.”
Also Allaah, the Most High, says about the Messengers who were firmest
in determination (oolul-'adham), alayhimus-salaatu was -salaam:
“Your Lord prescribed for you O people, the same religion which He
prescribed for Nooh, and that which We revealed to you O
Muhammad (sallallahu alaihi wasallam), and which He prescribed for
Ibraaheem, and Moosaa, and ’Eesaa, that you should establish the
religion, acting upon what is prescribed, and not split into sects
with regard to it. It is intolerable to the polytheists that you call
them to sincerely worship Allaah alone and reject worship of all else
besides Him. But Allaah chooses for His religion whomever He
pleases and He guides those who turn to Him in repentance and
obedience, to act in obedience to Him, and to follow the guidance
with which He sent His Messenger.”
This was the call of all the Prophets, and at the head of them the
Messengers who were firmest in determination. So the Prophets who
numbered one hundred and twenty four thousand followed a single
methodology in thier call, and began from a single starting point which is
tawheed, the greatest issue and most important principle which they
conveyed to all mankind, throughout the ages and despite their varying
societies, lands and times.
This is a proof that this is the single way which must be followed in
calling the people to Allaah, and it is something laid down by Allaah to be
followed by all of His Prophets and their true and sincere followers. It is
not permissible to change or replace it, nor to turn away from it.
Examples From the Calls of Some of the Messengers
Allaah, the Most High, has informed us about some of the individuals
from the greater Prophets, and how they faced their people. We see that
all of them proceeded upon the universal way laid down for them by
Allaah and they followed the methodology established for all of them by
Allaah. Not a single one of them is at variance with it. Allaah, the Most
High, says,
“And We sent Nooh to his people saying, ‘I am a clear warner sent to
you, that you should worship none besides Allaah. Indeed, if you do
not make all your worship purely for Him I fear for you the torment
of a painful Day.’ The chiefs of the disbelievers amongst his people
said, ‘We see that you are but a man like ourselves and we do not
see you followed except by the lowest of the people, in what is
apparent to us. Nor do we see that you have any excellence over us,
rather we think that you are a liar.’”
Allaah, the Most High, says,
“And to ’Aad We sent Hood, saying, ‘O my people worship Allaah,
making all of your worship purely for Him, since there is none
besides Him having the right to be worshipped by you. Will you not
fear your Lord?’ The leaders of those who disbelieved amongst his
people said, ‘We see you upon error (due to your abandonment of our
religion and worship of our gods) and we think that you are a liar (in
claiming to be a Messenger from the Lord of the Worlds).’ He said, ‘O
my People, I am not upon error, I am indeed a Messenger sent by
the Lord of the Worlds. I convey to you the Message of my Lord and
am sincere in my advice and faithful to my trust. Do you wonder
that Allaah should send admonition for you through a man from
amongst you, warning you of Allaah’s punishment and to fear Him?
And remember the blessings of Allaah upon you in that He made you
successors to the people of Nooh (after drowning them for their
unbelief and denial of their Messenger), and He increased you in
height and size. So remember the favours bestowed upon you by
Allaah, so that you may be successful.’ They said, ‘Do you come to
us warning us of punishment from Allaah for that which we practise
as religion, so that we should instead worship Allaah alone and
forsake what our fathers used to worship? We will not do that, so
bring us the punishment which you threaten us with if you are
truthful.’ He said, ‘Allaah’s punishment and wrath have become
unavoidable for you. Do you dispute with me about mere idols which
you and your fathers have given names to, things which can neither
bring harm nor benefit, and Allaah has given no proof or excuse for
their worship? Then wait for Allaah’s judgement between us, I too
shall wait.’ So We saved Hood and those with him through Our
Mercy (due to their eemaan and their worship of Allaah alone), and
we annihilated those who rejected Our signs and were not
Believers.”
This was the call of the Messengers, all of them followed this
methodology in their da’wah to Allaah: they called first to the tawheed of
Allaah, and that He alone must be singled out with all worship. Then
their people opposed them because of this, except those whom Allaah
guided, facing them with mockery, charging them with being liars and
seeking to ridicule them. As Allaah, the Most High, says:
“Many Prophets were sent to the earlier peoples, and no Prophet
came to them except that the people met him with mockery.”
There is nothing more severe and hurtful to lofty believing souls than
accusations of falsehood, ridicule and mockery. These things are more
hurtful to them than being struck with swords and imprisonment and
punishment. This fact is mentioned by the Arab poet who said, “Being
harmed by close relatives is more painful to the soul than being struck
with a sharpened sword.”
’Aa’ishah, radiyallaahu ’anhaa, asked the Prophet (sallallahu alaihi
wasallam), “Has there been a day more severe upon you than the Day of
Uhud?” So he said, “Your tribe has troubled me greatly, and the most
troublesome thing which I experienced from them was on the day of
’Aqabah when I presented myself to ’Abd Yaaleel ibn ’Abd Kulaal and he
didn't respond as I had hoped. So I returned overwhelmed with sorrow and
did not recover until I reached Qarnuth-Tha’aalib. I raised my head and
saw a cloud shading me, then I looked and saw Jibreel in it, and he called
me saying, ‘Allaah has heard what your people said to you and their reply,
and Allaah has sent the Angel of the mountains to you, for you to order him
to do whatever you wish.’ So the Angel of the mountains called me and
greeted me with salaam and then said, ‘O Muhammad, Allaah has heard
what your people said to you, and I am the Angel of the mountains, and my
Lord has sent me to you for you to order me as you wish. So what do you
wish?’ So Allaah’s Messenger (sallallahu alaihi wasallam) said, “No, rather
I hope that from their offspring will come those who will worship Allaah
alone and not worship anything else besides Him.”
The books of Seerah detail some of the answers given by those who
mocked him and their scornful stance when he invited them to Islaam.
They mention that he went to a number of the nobles and leaders of the
tribe of Thaqeef, and they were three brothers, ’Abd Yaleel, Mas'ood and
Habeeb... and he sat with them and called them to Allaah and asked
them to support Islaam and stand with him against those of his people
who opposed him. So one of them said, “If it is actually true that Allaah
has sent you, then He is tearing down the covering of the Ka’bah.” The
second said, “Could Allaah not find anyone to send but you?” The third
said, “By Allaah, I will never speak with you. If you are truly a Messenger
from Allaah as you claim, then you are more serious than to have me
reply to your words, and if you are lying against Allaah then it is not
proper that I should ever speak to you.” So Allaah’s Messenger
(sallallahu alaihi wasallam) left having despaired of good from Thaqeef.
What we see from the hadeeth and the stroy is that mockery and scorn
and harm caused by the foolish idolaters was more severe to the
Prophets than any other trouble, even more so than the fierce battles in
which lives are spent and the blood of their pure companions is shed.
Indeed on the Day of Uhud more than seventy Companions of Allaah’s
Messenger (sallallahu alaihi wasallam) were martyred. Amongst them:
Mus’ab ibn ’Umayr, and Hamzah ibn ’Abdil- Muttalib the paternal uncle
of Allaah’s Messenger (sallallahu alaihi wasallam), and Allaah’s
Messenger (sallallahu alaihi wasallam) was injured in the face and his
incisor was broken. He also suffered along with his Companions at the
hands of the hypocrites, and suffered great harm and hardship before
that in Makkah, and at Badr and other battles. Yet despite all of this, the
severest trouble which he faced was on the Day of Taa’if because of the
mockery and contempt which he faced to such a degree that it is
unbearable for pure souls. Furthermore Allaah’s Messenger (sallallahu
alaihi wasallam) said, “Those who suffered the severest trials are the
Prophets, then those who are most like them, then those who are most like
them after that.”
So those who are most like them, and then those who are next closest
are those who proceed upon their methodology in calling to Allaah, and
called to what they called to, i.e. to the tawheed of Allaah and that He is
to be singled out with all worship, and to rejection of all shirk (attribution
of any form or part of worship to anyone besides Allaah). Such people will
suffer similar harm and trials as suffered by the Prophets who are their
example. It is because of this fact that you see many of the callers
departing away from this difficult methodology, and this rugged path,
since the caller who follows it will have to face opposition from his
mother, his father, his brother, his friends and those whom he loves. He
will be opposed by the society which will treat him as an enemy and seek
to mock and harm him. So many callers divert their attention to other
aspects of Islaam which do have their place, and are not denied by
anyone who truly believes in Allaah, except that those aspects do not
involve that difficulty and hardship and do not bring about mockery and
harm particularly in Islamic societies. This is because the majority of the
people of the ummah of Islaam are willing to gather around these type of
callers, and they throw praise and honour upon them instead of mockery
and harm, unless they pose a threat to the rulers and are a danger to
their positions, in which case they suppress them brutally. For example
political parties which oppose the rulers and threaten to dethrone them.
In such a case the rulers will show no love to relatives or friends,
Muslims or disbelievers.
Then in any case we say to those callers: no matter how much noise they
make, and no matter how high they raise their voices in the name of
Islaam, restrain yourselves because you have left the way prescribed by
Allaah and His Straight Path, upon which the Prophets and their
followers proceeded in calling to tawheed of Allaah and to making the
religion purely for Him. So no matter how much you speak and raise
your voices in the name of Islaam, you are still deviating from the
methodology of the Prophets which was laid down by Allaah. No matter
how much effort you expend, and how much you manage to extend your
da’wah and your own methodology, you are still preoccupying yourselves
with the means to the exclusion of the goal. Then what use are the
means if they merely harm the goal, and they themselves grow at its
expense.
Indeed woe to those callers who obstinately persist upon the
methodologies which they themselves have innovated, those who fight
against the methodology of the Prophets in calling to the tawheed of
Allaah, beneath dazzling banners and slogans which captivate the simple
minded and those ignorant of the methodology and way of the Prophets.
Then to speak comprehensively about the calls of the Messengers to the
tawheed of Allaah, and the way, and the methodology which they
followed, and the terrors and trials and tribualtions which they faced in
that, is something which cannot be dealt with fully here, so we will
suffice with presenting the da’wah of five of them, may Allaah send
praises and blessings of peace upon them, and this will place us upon
clear guidance, whose night is as clear as its day, and is such that no
one deviates from it except that he is destroyed.
Nooh
Nooh was the second father of all mankind, and the first of the
Messengers (Rusul) to the people of the Earth. This great Prophet lived a
very long life: he called his people for nine hundred and fifty years to the
tawheed of Allaah and to making all worship purely for Him. He did not
become weary of this, nor lose interest. He called them night and day, in
private and in the open. Allaah, the Most High, says,
“Indeed We sent Nooh as a Messenger to his people ordering him to
warn his people before a painful punishment should come to them.
He said, ‘O my People, I am a plain and clear warner to you, that you
should worship Allaah alone, avoid disobedience to Him and obey
me. If you do so He will forgive you your sins and grant you respite
until an appointed term. Indeed when the term decreed by Allaah
comes it cannot be delayed, and if you knew you would submit to
and obey your Lord.’ Nooh said, ‘O my Lord, I have called my people
day and night to worship You alone and warned them of Your
punishment but my calling them to the truth only results in them
turning away from it. Whenever I call them to worship You alone
and to obey You, and to dissasociate themselves from the worship of
everything but You, so that You may forgive them, they thrust their
fingers in their ears and cover themselves up with their garments,
so as not to hear. Then they persist in their disbelief and arrogantly
and obstinately refuse to follow and submit to the truth. Then I
called them loudly and openly, and I called them individually and
privately. I said to them, ‘Ask your Lord to forgive your sins and
repent to your Lord from your unbelief and association of others in
worship with Him, and make your worship sincerely and purely for
Him, then He will forgive you, indeed He greatly forgives those who
turn to Him in repentance and seek His forgiveness. He will then
send you rain in abundance, and grant you increase in wealth and
children, and provide you with gardens and rivers. What is wrong
with you that you do not have awe and fear of Allaah, when it is He
that created you in successive stages? Do you not see how Allaah
has created the seven heavens one above the other, and has placed
the moon therein as a light and has made the sun a lamp? Allaah it
is who created you and brought you from the earth, and He it is who
will return you to it, and then resurrect you from it. Allaah - it is
Who spread out the earth for you, so that you may travel about upon
wide roads.’’ Nooh said, ‘O my Lord, they have rejected my call and
opposed it, and have instead followed the call of those whose wealth
and children only increase them in error and take them further
away from their Lord. Furthermore the leaders have plotted a
mighty plot, and they have said, “Do not abandon your gods. Do not
abandon Wadd, nor Suwaa, nor Yaghooth, nor Ya'ooq, nor Nasr.”
Indeed many have gone astray due to the idols. O Allaah, grant no
increase to the transgressors except in error. Due to their sins they
were drowned in the Flood and entered into the Fire, and they could
find no one to save them from Allaah’s punishment.”
So what did the da’wah of this noble Messenger comprise of, and Allaah
has told us the summary of his noble da’wah which continued for nine
hundred and fifty years?! Indeed it was an earnest and painstaking call
to the tawheed of Allaah and to make all worship purely for Him. It was a
tireless effort and he used every possible means available to him to
convince them of his call. He called them privately and individually, and
he called them openly. He encouraged them and warned them, informing
them of the promise of good for the obedient, and evil for the disobedient.
He gave them practical and intellectual proofs, from themselves and their
lives, and what they saw before them with regards to the heavens and
the earth, and the clear signs and lessons contained in them. All of this
failed to benefit them and did not cause them to accept. Rather they
persisted in their disbelief and error, and they rejected all this obstinately
and arrogantly. They persisted in their adherence to the idols and false
and futile objects of worship. So the result of this persistence and
obstinancy was destruction and annihilation in this world, and
everlasting torment in the Hell-fire in the Hereafter.
At this point we may ask: why did this great Prophet continue for such
an extremely long period of time, expending huge efforts, untiringly and
without languidness, calling to the starting point of tawheed?! Why did
Allaah praise him so highly, and cause him to be remembered, and make
him one of those Messengers who were the firmest of all in their
determination (oolul-'adhm)? Does the call to tawheed deserve all this
esteem? Is this methodology an establishment of this procedure for this
noble Prophet in opposition to logic, wisdom and intellect? Or is it pure
and certain wisdom, and what is demanded by correct logic and sound
and perceptive intellect? Why did Allaah approve of following this
methodology in da’wah for 950 years, and commend him, and cause his
name and his story to endure, and impose it as a duty upon the greatest
of the Messengers and the one having the greatest intellect of all the
people, that he should take him as an example to follow in his da’wah
and his perseverance?
The just answer, established upon intellect and wisdom, and upon
understanding the status and position of Prophet hood, and having the
greatest trust in it and giving it its due respect, is that the call to
tawheed and striving to wipe out shirk and to purify the earth from it,
does indeed deserve all of this. It is indeed wisdom itself and is
demanded by natural inclination and intellect. It is furthermore, a
binding obligation upon every caller to Allaah that they understand this
methodology, this great and divinely inspired da’wah and great goal, and
that they devote all their effort and energy to its attainment and its being
propogated throughout all of Allaah’s earth. Furthermore that they work
together, cooperate and unite, and sincerely attest to each others’
truthfulness. Just as the Messengers, the callers to tawheed, were: the
earlier ones telling of the coming of the later ones and the later ones
attesting to the truthfulness of the previous ones and promoting their
call, and following the same way. It is also binding upon us to believe
that if there was any other methodology better and more correct than
this methodology, that Allaah would have chosen that for His Messengers
and would have favoured them with it. So is it fitting for any Believer to
turn away from it and choose a different methodology for himself, and to
arrogantly seek to attack this divinely laid down methodolgy and its
callers?!
Ibraaheem
The Father of the Prophets and the Leader of those who worship Allaah
alone, upon the true religion, Ibraaheem, the Chosen and Beloved Friend
of Allaah (Khaleelullaah), who was such that Allaah ordered the best of
the Messengers and the final Prophet, and his ummah, to emulate him, to
take his call as an example, and to follow his way and methodolgy.
Allaah, the Most High, says:
“And remember when Ibraaheem said to his father Aazar, ‘Will you
take idols for worship? Indeed I see that you and those who worship
idols along with you are upon clear error.’ Likewise We showed
Ibraaheem the heavens and the earth (and how they are a proof that
the Creator alone should be worshipped), so that he should be one of
those who have Faith with certainty. So when the night covered him
with darkness he saw a star and said, (as an argument to show his
people the error of worshipping anything besides Allaah), ‘This is
(what you claim to be) my Lord?!’ Then when it set, he said, ‘I do
not love that which passes away.’ Then when he saw the moon rising
up he said, ‘This is (what you claim to be) my Lord?!’ Then when it
set he said, ‘If my Lord did not keep me firm upon the guidance
then I would surely be one of the misguided.’ Then when he saw the
sun, he said, ‘This is (what you claim to be) my Lord?! This is
greater than the others.’ Then when it set he said, ‘O my people, I
am free from all that you associate as partners in worship with
Allaah. Indeed I have turned my face in worship to Him who has
created the heavens and the earth, making all worship purely for
Him, and I am not from those who worship anything besides
Allaah.’”
So this was a fervent, vigorous and incessant call to the tawheed of
Allaah, and to make all of religion purely for Him, and to the elimination
and rejection of shirk. It begins with the family and extends to the
nations, waging war upon shirk and the idols and shaking the very
foundations of attribution of any worship to the stars. So the chosen and
beloved Friend of Allaah proceeded upon the soundest way in debating
and arguing in order to establish Allaah’s Proof and to refute shirk and to
show its fallacy and reject the doubts used to support it. So his use of
the word ‘idols’ shows contempt for their phoney and supposed gods, and
an exposure of their foolishness. He observed the aforementioned
celestial bodies one after the other, each one succeeded the previous one
which set and became absent, in order to use their condition as a clear
proof of the fallacy of their having any divinty or right to worship as his
people claimed. Who was it who protected and guarded them and
controlled their affairs and the affairs of the creation when they passed
and set?! Therefore they must reject the false divinity and right to
worship which they claimed for them and disbelieve in that. It was upon
them to wash their hands of them and turn instead to their true God, He
Who created and brought into existence the heavens and the earth. He
Who does not pass away or depart. He Who knows all about their
condition and is fully aware of all their movements and periods of rest.
He Who protects and preserves them and controls their affairs. They
were strong proofs extracted from the situation they experienced and the
visible creation.
Allaah, the Most High, says:
“And recite to your people from the Book (the Qur’aan), O
Muhammad (sallallahu alaihi wasallam), about Ibraaheem. He was
one who was fully truthful and one sent as a Prophet by Allaah.
When he said to his father, ‘Why do you worship that which cannot
hear, nor see, nor benefit you, nor remove any harm from you at
all?! O my father, Allaah has given me knowledge which has not
come to you, so accept the sincere advice I give you, and I will show
you the Straight Way, upon which you will not go astray. O my
father, do not worship Satan (by obeying him in his call for you to
worship the idols) - indeed Satan is one disobedient to the Most
Merciful (Allaah). O my father, I fear for you, knowing that if you die
upon attribution of partners to Allaah in worship, and upon worship
of Satan, that Allaah’s punishment and torment will be upon you,
and that you will merely be a companion of Satan in the Hell-fire.’
He replied, ‘Do you reject my gods, O Ibraaheem? If you do not
cease abusing and reviling them I will certainly revile you. Go away
from me if you wish to remain safe from me.’ Ibraaheem said, ‘But
you are safe from me harming you, I will rather ask my Lord to
guide you and forgive your sins. He has always been most Gracious
and Kind to me. I shall keep away from you and all that you worship
besides Allaah, and I will worship and invoke my Lord, making all of
worship purely for Him. I hope that I shall not be one unblest in my
worship and supplications.’ So when he separated himself from
them and all that they worshipped besides Allaah, We gave him a
family who were better than them, Ishaaq and Ya'qoob, and we made
all of them Prophets, and we bestowed our mercy upon them all, and
granted them renown and praise upon the tongues of the people.”
So this was a fervent call to tawheed, established firmly upon knowledge,
reason and intellect, and upon good and sound manners. Guiding the
misguided to the Straight Path. It was opposed by blind bigotry and
partisanship, based upon desires, ignorance, stubborness and obsinate
pride: otherwise how could anyone worship and humble themselves to
those who cannot hear, nor see, nor help them in any way?!
Indeed the knowledge of tawheed, O reader, is that knowledge which all
the Prophets were honoured with, and with it they assaulted falsehood,
ignorance and shirk. So ignorance of this knowledge, the knowledge
carried by the Prophets, which guides to the truth and saves from
misguidance and shirk, ignorance of this is fatal and is a deadly poison
which kills the intellect and the ability to think.
“O my Father, Allaah has given me knowledge which has not come
to you, accept the sincere advice which I give to you, and I will
show you the Straight Way, upon which you will not go astray.”
Then after these robust efforts in da’wah expended by Ibraaheem in
calling to Allaah, calling the family and the nation, establishing the
irrefutable proofs upon his father and his people, after this he took this
great call and confronted that haughty and tyrannical ruler who claimed
divinity, he faced him with the full strength and bravery. Allaah, the Most
High, says:
“Do you not consider the one (Namrood) who, because Allaah had
granted him an extended kingdom disputed with Ibraaheem about
his Lord. Ibraaheem said to him, ‘It is my Lord (Allaah) Who gives
life and death.’ He said, ‘I give life and cause death.’ Ibraaheem said,
‘Allaah causes the sun to rise from the east, so if you are truthful
then cause it to rise from the west.’ So the unbeliever was
confounded, and Allaah does not guide the unbelievers to find proof
against the people of truth.”
So Ibraaheem called this tyrant and claimant to divinity to the tawheed
of Allaah, and to eemaan in His Lordship. But he exceeded all bounds in
his arrogance and haughtily refused to accept the tawheed of Allaah and
to give up on his claims to Lordship. So Ibraaheem debated with him in
this brilliant manner whose proof was clear. Ibraaheem said,
“It is my Lord (Allaah) Who gives life and death.”
So the stupid tyrant replied that he too could give life and death -
meaning that he killed whom he pleased and spared whom he pleased.
This answer of his was merely a pretence and a means of fooling the
ignorant, and was a way of avoiding the question, since what Ibraaheem
referred to was the fact that his Lord created mankind, animals and
plants and gave them life, and brought them into existence from nothing.
Then He causes them to die with His Power, and that He gives the
humans and animals death at the end of their appointed life-spans, due
to visible causes which He shows and without visible causes. So when
Ibraaheem saw that he tried to create a pretence to evade the issue,
which might fool some of the ignorant and common folk, he then said, as
a means of showing the futility of what his saying entailed, that if you are
as you claim, then,
“‘Allaah causes the sun to rise from the east, so if you are truthful
then cause it to rise from the west.’ So the unbeliever was
confounded.”
So the unbeliever was left confounded and at a loss for words. His
argument was overthrown, he was silenced, struck dumb and falsehood
was rendered futile as is always the case. So this contains a lesson for
those who listen attentively and witness it, that the call to tawheed
represents the peak of sincerity, wisdom and intelligence; it proceeds in
the due and correct manner, and as Allaah has willed, not merely
struggling for kingship, nor seeking to fight for leadership.
If the goal of Ibraaheem had been to attain rulership and authority he
would have taken a different methodology to this, and he would have
found people who gathered around him and supported him. But Allaah
refuses, and His Prophets and the pious callers from the true followers of
the Prophets in every time and place, they all refuse except to follow the
way of guidance and truth, and to clearly proclaim the truth and to
establish the proof against the proud and obstinate.
So Ibraaheem established this great obligation in the best and most
complete manner. He established the proof upon his father and his
people, upon those who governed them and upon all of his nation. Then
when he saw that they were persisting in their shirk and their unbelief
and were established upon falsehood and misguidance, he resorted to
censure and correction by means of the hand and use of strength. So
where did his change and correction begin, and what was the correct and
rightly guided means for correction of the dire situation which had beset
his nation? Did he seek to overthrow the state because it was the root of
all the evils and corruption and the source of shirk and misguidance?!
How can that be denied when the ruler claimed lordship for himself and
persisted in that claim? So why did Ibraaheem not consider a revolution
against this unbelieving government, and at the head of it a tyrant who
claimed divinity, and by so doing wipe out all the forms of corruption and
shirk, and establish in its place the divinely-guided state headed by
Ibraaheem, ’alayhis-salaatu was-salaam?! The answer is the Prophets
were far removed from following any such way or even considering it,
since this is the way of the oppressors, the ignorant and the foolish,
those who seek after this world and strive for authority in it.
Rather the Prophets were callers to tawheed and pioneers guiding to the
truth, and seeking to save the people from falsehood and shirk. So when
they applied themselves to correction and changing the state of affairs,
and they were the most knowledgeable and intelligent of the people, then
they necessarily began with striking at the true sources of shirk and
misguidance. This is what Ibraaheem, the mild, wise and rightly guided,
the heroic and brave, did. Allaah, the Most High, says:
“We guided Ibraaheem to the truth at a young age before the time of
Moosaa and Haaroon, and We knew that he was fitting for that and
was a person of true and certain eemaan who would worship Allaah
alone and not associate any partner with Him. When he said to his
father and his people, ‘What are these idols which you worship and
are devoted to?!’ They said, ‘We found our fathers worshipping them
and have followed them in that.’ He said, ‘Both you and they in
worshipping the idols are in clear error.’ They said, ‘Are you serious
in your saying that you have come with the truth, or are you merely
being frivolous?’ He said, ‘Rather, I bring you the truth. Your Lord,
other than Whom none has the right to be worshipped, is the sole
Lord and Creator of the heavens and the earth, He Who created you
all, not any of the idols to which you are devoted. I am a witness to
the fact that none but Him is deserving of your worship.’ Ibraaheem
said in secret (but was overheard by a single man from his people),
‘By Allaah, I intend to destroy their idols when they go off to their
festival.’ So he broke them to pieces except for the largest of them
(upon which he tied the axe with which he had broken the others),
so that they might take heed and abandon worship of their idols
after witnessing their weakness and futility. The people said, ‘Who
has done this to our gods?! Whoever has done it is certainly a
criminal.’ Those who had heard the saying of Ibraaheem said, ‘We
heard a youth speaking, he is called Ibraaheem.’ They said, ‘Bring
him before the eyes of the people, that they may testify against
him.’ They said, ‘Is it you who did this to our gods, O Ibraaheem?’
He said, ‘Rather this one, the largest of them did it. Ask the idols
who had it done to them, if it is that they can speak.’ So they
turned to themsleves and said, ‘You know that they are unable to
speak.’ He said, ‘Then will you worship besides Allaah that which
cannot benefit you at all, nor harm you. Woe to you and the idols
which you worship besides Allaah. Have you no sense to see the
futility of your worship of the idols?’ They said, ‘Burn him and aid
your gods, if you do indeed wish to aid them and continue to
worship them.’ We said, ‘O fire, be cool and safe for Ibraaheem.’
They wished to cause harm to him, but it was they whom We caused
to be the losers.”
So Allaah guided Ibraaheem to the truth knowing that he was fitting for
that. This wise and rightly-guided Prophet faced corruptions in beliefs
(’aqeedah) and corruption in rule and authority. A nation whose thinking
was degenerate, people whose minds were astray, so that they
worshipped idols in the form of pieces of wood, rocks and stars. They
were also ruled by a corrupt and evil government lead by a tyrant who
claimed divinity, yet the people submitted to his leadership. So where
was Ibraaheem to begin his correction? Should he have begun by
attacking the ruler, since for certain he had ruled by other than the
revelaed Law of Allaah and ruled by the laws of ignorance. There is no
doubt about that. He also openly claimed Lordship and the right to make
and lay down the law. Or should he have begun with correction of beliefs
(‘aqeedah). Correcting the ‘aqeedah of the nation and the ‘aqeedah of the
government of ignorance?!
The Qur’aan informs us that this rightly-guided Prophet, the Imaam of
the Prophets, began with correction of ‘aqeedah, that is the call to the
tawheed of Allaah, and to make all worship purely and sincerely for Him
alone, and fighting and wiping out shirk, and demolishing its causes, and
tearing it out from the roots. So that is what he did: he called them to the
tawheed of Allaah, and to renounce the worship of everything besides
Him. He argued with them about this matter and they argued with him.
But he refuted them with powerful arguments and clear proofs, and he
stripped them of everything they sought to use as a proof until they
admitted their wrongdoing, misguidance, and their blind-following and
stubborn and fatal acceptance of the ways of their forefathers.
“They said, ‘We found our fathers worshipping them and have
followed them in that.’”
So when Ibraaheem saw obstinate following of desires and intellects as
hard as rock, he made a wise and brave plan to destroy their idols. He
carried out this plan with full vigour, bravery and courage. Then this
heroic act incited the government and the nation against him, and they
called him for judgement in public and laid down the charge before him,
“Is it you who did this to our gods, O Ibraaheem?”
So he responded to them in a mocking and sarcastic manner,
“Rather this one, the largest of them did it. Ask the idols who had it
done to them, if it is that they can speak.”
So this mocking reply was like a thunder-bolt striking their imbecilic
minds.
“Then they relapsed and said, ‘You know that they are unable to
speak.’”
So when he had divested them of the weapon of argument, they resorted
to using force, the weapon used by everyone lacking proof in every time
and place,
“They said, ‘Burn him and aid your gods, if you do indeed wish to
aid them and continue to worship them.’”
But Allaah saved His chosen and beloved friend, Ibraaheem, and He
threw back the plot of the unbelievers upon them.
“We said, ‘O fire, be cool and safe for Ibraaheem.’ They wished to
cause harm to him, but it was they whom we caused to be the
losers.”
So the fact that Ibraaheem was saved from harm in that huge fire, which
Allaah caused to become cool and safe for Ibraaheem, was a very great
sign, indeed one of the greatest of Allaah’s signs proving his Prophet
hood, his truthfulness, and the correctness of what he came with, i.e.,
tawheed and the declaration of the fultility of the shirk and misguidance
which his people were upon.
Then Allaah rewarded Ibraaheem, ’alayhis-salaam, for this wise da’wah,
and this outstanding jihaad and sacrifice,
“We saved Ibraaheem and Loot from their enemies and took them to
the land which We have blessed for all the worlds. And We bestowed
upon him Ishaaq (his son) and Ya'qoob (his grandson) as an extra
favour upon him. And We made all of them those who acted in
obedience to Allaah and avoided what He forbade. And We made
them leaders to be followed, guiding the people according to Our
orders and calling them to worship and obey Allaah. And We inspired
in them the doing of those deeds which are good, and establishment
of the Prayer, and payment of the Zakaat. And they were
worshippers of Us alone.”

Yoosuf
The noble one, son of the noble one, son of the noble one. About whom
Allaah sent down a long Soorah relating his noble life to us, and its
stages, from his childhood to his death, and how his circumstances
changed, and the difficulties that he faced, and how he faced everything
with the Strength of Prophethood and his patient perseverance, wisdom
and mildness.
Yoosuf, ’alayhis-salaam, saw the corrupt outlook of the Pharaohs in
Egypt and their oppression, and he knew the beliefs of the nation
amongst whom he lived. He knew the corruption of their beliefs and their
idolatry, which led them to take idols and cattle as gods to worship
besides Allaah. The stroy of this noble Prophet, ‘alayhis-salaam, is long,
and from it, we will examine the story of his imprisonment and his
da’wah at that time. Allaah, the Most High, says,
“And two young men entered the prison along with him. One of
them said, ‘I saw in a dream that I was pressing grapes,’ and the
other one said, ‘I saw in a dream that I was carrying bread upon my
head and birds were eating from it.’ ‘Inform us of the interpretation
of this for indeed we see that you are one of the doers of good.’ He
said, ‘No food will come to you to eat except that I will inform you
about it fully before it comes to you. This is from the knowledge
which my Lord has taught me as I have remained free of the religion
of a people who do not believe in the oneness of Allaah and who are
disbelievers in the Hereafter. Rather I follow the religion of my
fathers, Ibraaheem, Ishaaq and Ya'qoob. It is not fitting that we
should worship anything else along with Allaah. This is from Allaah’s
favour upon us and upon the people, yet most of the people do not
give thanks for Allaah’s favours. O my two companions in the
prison, is it better that you worship many different lords, or that
you worship only Allaah, the One, Who subdues and has full power
over everything? You do not worship besides Allaah except idols
which you call gods, which you and your forefathers give names to,
for which Allaah has sent down no authority. Authority is for Allaah
alone. He ordered that you worship none but Him, that is the
Straight and true religion, yet most of the people do not know (and
are people of shirk).’”
This noble Prophet, ’alayhis-salaam, lived in their palaces and was
therefore well aware of the corruption of their administration and their
rulers. He experienced at first hand their plots, their oppression, their
unjust persecution and imprisonment by them. Furthermore he lived
amongst an idolatrous nation who worshipped idols, cattle and stars. So
where was correction to begin? What was the starting point?
Did he begin calling to Allaah, whilst he was wrongfully imprisoned along
with others who were oppressed like him, by inciting them and rousing
them against the despotic and tyrant rulers? This would be without a
doubt a political response, and was an opportunity open to him. Or did
he begin his call from the starting point adopted by his noble forefathers,
and at the head of them Ibraaheem, the chosen and beloved Friend of
Allaah and the Imaam of the call to tawheed; which was the starting
point for all the Messengers of Allaah? There is no doubt that the single
way of correction and rectification in every time and place is the way of
calling to correct ‘aqeedah and tawheed and that all worship should be
made purely and sincerely for Allaah alone.
Therefore Yoosuf began from this starting point, following his noble
fathers, proud of their ‘aqeedah, and deriding and exposing the
foolishness of the idolaters and their practice of taking idols, cattle and
stars as lords to be worshipped besides Allaah.
So after clearly explaining this, and openly calling to tawheed and to
rejection of shirk, he emphasised his call and his argument by his saying,
“Authority and command is for Allaah alone.”,
Then he explained this authority and command to mean the tawheed of
Allaah, and that He alone is to be worshipped:
“...That is the Straight and true reigion, yet most of the people do
not know (and are people of shirk).”
Also Yoosuf, ’alayhis-salaam, attained the highest position in this state
whilst calling to the tawheed of Allaah and establishing the clear proofs
for his call and his Prophethood. Allaah, the Most High, says, in
explanation of this,
“The king of Egypt said, ‘Bring him to me, I will make him my
personal servant.’ So when he spoke to Yoosuf, he said, ‘Verily, this
day you have with us a position of rank and full trust.’ He said,
‘Place me in charge of the storehouses and wealth of the land,
indeed I will guard them faithfully and with full knowledge.’”
And he said, giving thanks to his Lord and Protector,
“O my Lord, You have bestowed upon me something of dominion
and have taught me the interpretation of dreams. O Originator and
Creator of the heavens and the earth, You are my Lord and
Protector in this world and the Hereafter. Cause me to die as a
Muslim and join me with the righteous.”
Furthermore Allaah says in explanation of his da’wah, upon the tongue
of the Believer from the family of the Pharaoh:
“And Yoosuf came to you previously (before Moosaa) with clear signs
yet you have not ceased doubting about what he came to you with.
Until when he died you said, ‘Allaah will not send any Messenger
after him.’ This is the state of those whom Allaah leads astray, those
who are disbelievers in Him and doubt the truthfulness of the
Messengers.”
So from the knowledge to be learned from the life-story of Yoosuf,
’alayhis-salaam, which is presented to us in those noble Aayaat is that
the call to tawheed is something very essential. Furthermore there is to
be no leniency or relaxation in fighting against shirk, it is not permissible
to keep silent about it, whatever the circumstances of the caller to
Allaah; rather it is not permissible for any Muslim to ever accept it or be
relaxed about it. So this shows the high station of ‘aqeedah, and its
importance with Allaah, and with His Prophets and His Messenger. It
also shows the very great difference and the distance between it and the
details of Islaam.
It is not permissible for the Muslim, particularly the caller, to take up
any position which violates his ‘aqeedah or is contrary to it, or that he is
a fortune-teller, those who are Mushriks, or that he is a custodian of their
idols. If he does any of this then he is one of the misguided Mushriks.
With regard to the legislative aspect, if the Islamic state is established, it
must apply the Sharee'ah of Allaah, otherwise:
“And whoever does not judge by what Allaah has revealed then they
are the ones guilty of unbelief.”
The unbelief (kufr) here is explained in detail by the scholars of Islaam,
from the Companions and others, that it may be major Kufr, when the
person disdains the Sharee'ah of Allaah and declares it lawful to judge by
something else, and it may be lesser Kufr (i.e., that which does not take a
person out of Islaam) when he does not declare it lawful to judge by other
than it, but gives in to his desires and because of that judges by other
than what Allaah sent down.
However when the Islamic state has not been established, then Allaah
does not a burden a soul with more than it is capable of. So the Muslim
may take up a position in a non-Muslim state with the condition that he
establishes justice, and that he does not obey them ina matter which
involves disobedience to Allaah, and does not judge by other than what
Allaah sent down. This was what the Prophet of Allaah, Yoosuf, did. He
took up a position as a deputy for a unbelieving king, and he did not
judge according to his laws:
“He could not have taken and kept his brother according to the
king’s law.”
Furthermore, he established justice between the subjects and called
them to the tawheed of Allaah. So this contains a decisive reply to those
who give little importance to the ‘aqeedah of Tahweed. Those who gloss
over and accomodate when it comes to the shirk which has filled the
world, and they regard the callers to tawheed and the enemies of shirk
with contempt and scorn. They turn up their noses and are too proud to
‘lower’ themselves to the level of the callers to tawheed, and they are very
wily and astute concerning political affairs, but nothing is more
burdensome and disagreeable to their hearing and their hearts than
listening to or saying a word regarding tawheed or shirk. These types of
callers have caused themselves to fall into a deep abyss, whilst they
think that they have reached the highest peaks. Can a people ever
prosper whose stance with regard to the call of the Prophets is like this,
unless they sincerely repent to Allaah from what they are upon?
Moosaa
Moosaa, the one to whom Allaah spoke directly, the strong and
trustworthy.
We see that his call was directed to tawheed and carried the lights of
guidance and wisdom. Moosaa was brought up and was raised in the
palaces of the greatest tyrant who claimed divinity. He knew the various
types of corruption, unbelief, tyranny, injustice and despotism from what
he witnessed in the palaces. He saw things which it is difficult to imagine
or think possible. He also saw the enslavement of his people, the
Children of Israa’eel, and their humiliation, and their women taken as
slaves, and the killing of their children, to such an extent that it
surpassed any oppression known to mankind. Allaah, the Most High,
says,
“Pharaoh exalted himself haughtily in the land, and divided its
people into castes. He enslaved a group of them (i.e., the Children of
Israa’eel), killing their sons and letting their women live. He was
indeed one of the corrupt evil-doers.”
The people of Pharaoh were also people of shirk and idol-worship without
a doubt.
So how did Moosaa begin? Was his call directed to correction of the
‘aqeedah of this idolatrous nation? Or did it begin with a demand for the
restoration of the rights of the Children of Israa’eel, and a struggle to
gain rulership and authority from the hands of the tyrant, and at the
head of them Pharaoh, who claimed divinity for himself?
The call of Moosaa was just like the call of his forefathers and brothers
from the earlier Prophets. His Lord instructed him and inspired him with
the principle of tawheed, and chose him to carry his revelation, and to
establish worship of Him. Allaah, the Most High, says,
“Has not the story of Moosaa come to you? When he saw a fire and
said to his family, ‘Remain where you are for I have seen a fire.
Perhaps I can bring a fire-brand from it or find someone who can
show us the way.’ So when Moosaa came to the fire his Lord called
him, ‘O Moosaa, I am your Lord. Remove your shoes, indeed you are
in the purified valley of Tuwaa. I have chosen you as My Messenger,
so listen to and heed what I reveal to you. Indeed I am Allaah. None
has the right to be worshipped but Me. So worship Me and do not
worship anything else besides Me, and establish Prayer forr My
remembrance. Indeed the Final Hour is certainly coming, which I
keep hidden from all except Myself, in order to reward each soul
according to its good or bad deeds.’”
So this was the beginning of his Messengership; he was inspired and
ordered with the ‘aqeedah of tawheed. He was ordered to establish it in
himself and to represent it in his life. Then he was entrusted with the
duty of calling to this sublime principle and was sent by Allaah to the
Pharaoh. Allaah furthermore explained to him the correct manner of
giving da’wah and the wise way in which he was to face the Pharaoh.
Allaah, the Most High, said:
“Go to Pharaoh who has transgressed all bounds in his haughtiness,
pride, unbelief, and say, ‘Will you not purify yourself from the sin of
unbelief and be obedient to your Lord? And that I guide you to the
worship of your Lord, so that you may submit fearfully to Him and
obey Him.’”
He also supported him with his brother Haaroon in order for the proof to
be established to the utmost, and He taught them to use gentleness and
mildness in da’wah since that is the best way to attain the guidance of
those whom Allaah wishes to guide:
“Go both of you to Pharaoh, indeed he has transgressed beyond all
bounds, and speak mildly with him that he might accept admonition
and fear and be obedient to his Lord.”
So they carried out the order of their Lord and called him to Allaah,
hoping for him to be guided and purified, so that he should be one of
those who fear Allaah and fear and beware of the evil consequences of
shirk and oppression. But he did not respond to this wise and composed
call. So Moosaa manifested the great signs and clear proofs of his
Prophethood and the truthfulness of his Messengership. But the despotic
tyrant Pharaoh merely increased in his transgression and rejection of the
truth:
“But Pharaoh denied the signs which Moosaa came with and
disobeyed his order for him to fear and obey his Lord. Then he
turned away from what he ordered him (i.e., obedience to his Lord)
and instead worked evil and corruption, and he gathered his people
and his followers and said, ‘I am your lord, the most high.’ So Allaah
seized him with punishment for his latter and his earlier saying.”
The Escalation of the Tyranny of the Pharaoh and how Moosaa and
his People Faced it with Patient Perseverance and Forbearance
“The chiefs of Pharaoh’s people said, ‘Will you leave Moosaa and his
people to cause mischief in the land when they have abandoned
worship of you and worship of your gods?’ He said, ‘We will kill their
sons and let their women live, and will have full power over them.’”
So what was the sin of Moosaa and his people in the view of these
criminals? No crime except that they called to the tawheed of Allaah and
to remain firm upon it, and to disbelieve in Pharaoh and his idols. Then
what was the response of Moosaa with respect to these disgraceful and
outrageous transgressions which exceeded all bounds in its barbarity
and ferocity?!
His response was to remain firm upon correct belief, and to have
patience and forbearance, and to seek the aid of Allaah in facing these
calamities. Then he awaited the good outcome, and victory as a
consequence and a good fruit of this remaining firm and this patient
perseverance.
“Moosaa said to his people, ‘Seeks Allaah’s help and be patient, the
earth is Allaah’s, He gives it as a heritage to whom He pleases from
His servants. The final outcome is in favour of those who fear Allaah
by avoiding disobedience of Him and doing what He orders.’”
Then when no hope that the Pharaoh and his people would believe
remained, and the suffering which the Children of Israa’eel were
subjected to increased in severity, the sole request which Moosaa made
to the Pharaoh was that he should allow the Children of Israa’eel the
freedom to leave the land of Egypt and emigrate to wherever Allaah willed
that they should go, in order to save them from the torment inflicted
upon them.
“So go to the Pharaoh, saying, ‘We are the Messengers sent by your
Lord, to order you to free the Children of Israa’eel. So release them
and cease tormenting them. Indeed we bring you a clear sign from
your Lord, and peace and safety from Allaah’s punishment are for
those who follow the guidance.’”
It was a sublime call to the tawheed of Allaah containing light and
wisdom. It was also accompanied by an eager desire for the guidance of
those who were being called, and that they should be purified. It also
contained a clear example of the utmost patience and forbearance in
enduring great harm, and in facing tyranny and haughty oppression. It
also shows the way to face the most difficult situations with wisdom and
forbearance, whilst having the strongest hope in Allaah, that He will
assist and grant victory to the Believers and destroy the unbelieving
oppressors. Including clear lessons for those who make their call purely
seeking the Face of Allaah and desire to rectify mankind and to turn to
their Lord, and for them to be guided to His Straight Path.
Muhammad (sallallahu alaihi wasallam)
The noblest of all the Prophets and the last of them, Muhammad ibn
'Abdullaah (sallallahu alaihi wasallam). The one sent with the greatest,
most complete and most comprehensive message. The one whom Allaah
sent as a mercy for the worlds, and as a bringer of good tidings and a
warner, and as a Caller to Allaah with His permission, and a shining
light. He did not leave anything good except that he guided his ummah to
it and pointed it out to them, nor anything evil except that he warned
them against it. So which of the fundamentals of Islaam did this exalted
Prophet begin with? What was the starting point for his da’wah? He
(sallallahu alaihi wasallam) began with what all the Prophets began with,
and started where they started in their da’wah: calling to the ‘aqeedah of
tawheed, and calling for all worship to be made purely and sincerely for
Allaah alone. He began with the testification, “None has the right to be
worshipped except Allaah, Muhammad is the Messenger of Allaah,” (Laa
ilaaha illallaah Muhammadur Rasoolullaah). Can it be imagined that he or
any of the other Prophets would begin with anything but this great
principle, the foundation of all the divine Messages?! Allaah’s Messenger
(sallallahu alaihi wasallam) began with this fundamental principle, so the
first thing which the people heard was, 'Witness that none has the right
to be worshipped except Allaah.' So the proud and haughty said.
“The unbelievers said, ‘Has he made all that is to be worshipped a
single God, who alone is to be called upon and hears all invocations.
This is a very curious thing which we have not heard of.’ So the
leaders amongst them went off saying to one another, ‘Continue in
what you are upon and persist in worshipping your idols. He only
says this to gain ascendancy over us.’”
He continued calling to this lofty principle and highest goal throughout
the Meccan period of his Messengership, for thirteen years. He did not
become weary or languid. He patiently bore all types of harm to
propagate this principle, since no religious duties or pillars of Islaam
were obligated upon him, except for the Prayer which was obligated in
the tenth year of Prophethood, and apart from the excellent manners of
keeping ties of relationship, truthfulness and chastity which he
commanded his people with. However the core of his da’wah and the
cause of dispute and opposition to him was that great fundamental
principle. So Allaah charged this noble Prophet (sallallahu alaihi
wasallam) with the particular duty of establishing this great principle.
Allaah, the Most High, says:
“Indeed We have sent down the Book to you, O Muhammad, with the
truth, so worship Allaah alone making all religion purely and
sincerely for Him. Indeed the religion that is free of all taint of
shirk is alone what is acceptable to Allaah. As for those who take
and invoke helpers and protectors besides Allaah, then they say, ‘We
only worship them so that they should intercede for us and bring us
nearer to Allaah.’ Indeed Allaah will establish judgement between
them regarding the matters of religion about which they dispute.”
Allaah, the Most High, says:
“Say, O Muhammad (sallallahu alaihi wasallam), ‘Allaah has
commanded that I should worship Him alone, purely and sincerely,
not associating anything with Him, and I am commanded to be the
first of this nation who submits to Him as a Muslim, making all
worship purely for Him.’ Say, O Muhammad, ‘I fear should I disobey
my Lord in this, the torment of a great Day.’ Say, ‘It is Allaah alone
that I worship, making all of my worship purely and sincerely for
Him, and not worshipping anything else besides Him.’”
“Say, O Muhammad (sallallahu alaihi wasallam), ‘Indeed my Prayer,
my sacrifice, my living and my dying are all purely and solely for
Allaah, Lord of all the Worlds. There is no share of any of that for
other than Him. That is what My Lord ordered me, and I am the first
of this nation to submit to Allaah as a Muslim.’”
He also commanded him to call all of the people to fulfil and implement
this principle, and to proceed upon it. Allaah, the Most High, says:
“O Mankind, single out your Lord with worship; He who created you
and all those who came before you so that you may be of those who
seek to avoid Allaah’s punishment and anger; those whom Allaah is
pleased with. He Who has made the earth a resting place for you and
has made the sky a canopy, and sent down rain from the sky, and
brought out with it crops and fruits from the earth as provision for
you. So do not set up rivals with Allaah in your worship whilst you
know that you have no Lord besides Him.”
Allaah, the Most High, says:
“The God Who alone has the right to bw worshipped is a Single God.
So do not worship anything besides Him, nor associate anything in
worship with Him, the Most Merciful, the Bestower of Mercy.”
Allaah, the Most High, says:
“Say, O Muhammad (sallallahu alaihi wasallam), to all of the people,
‘I am the Messenger of Allaah to you all. Allaah, to Whom belongs
the dominion of the heavens and the earth and everything therein.
None has the right to be worshipped but Him. He Who alone gives
life and death. So affirm true faith in Allaah and in His sole right to
worship, and believe in His Messenger, the Unlettered Prophet
(Muhammad (sallallahu alaihi wasallam)) who believes in Allaah and
His Words, and follow him, so that you may be rightly guided.’”
The Aayaat in this regard are very many, and what we have quoted is an
example showing the methodology of Allaah’s Messenger (sallallahu
alaihi wasallam) in calling to tawheed.
Then with regard to the Sunnah, there are many things clearly showing
that Allaah’s Messenger (sallallahu alaihi wasallam) began his da’wah
with tawheed and completed it with it, and continued calling to it from
the beginning to the end, throughout his (sallallahu alaihi wasallam) life.
(1) ’Amr ibn ’Abasah as-Sulamee, radiyallaahu ‘anhu, who said, “During
the times of Ignorance I used hold that the people were upon error and
futility, and they used to worship the idols, then I heard of a man in
Makkah who received revelation. So I set out upon my riding beast and
came to him. At that time he was in hiding due to oppression of his people.
So I behaved in a way that enabled me to gain access to him in Makkah,
which I did. So I said to him, ‘What are you?’ He replied, ‘I am a Prophet.’
So I said, ‘And what is a Prophet?’ He said, ‘Allaah has sent me as a
Messenger.’ So I said, ‘And what is it that He has sent you with?’ He said,
‘I have been sent to order the joining of ties of relationship, to break the
idols, so that Allaah is worshipped alone and nothing at all is associated in
worship along with Him.’ So I said, ‘And who is with you upon this?’ He
said, ‘A free man and a slave.’ He said, ‘And at that time Aboo Bakr and
Bilaal were with him from those who believed in him...’“
(2) When ’Amr ibn al-’Aas and ’Abdullaah ibn Rabee’ah al-Makhzoomee
went to an-Najaashee, the ruler of Abyssinia, to speak to him in order to
incite him against the Muslims who had emigrated to Abyssinia, they
said, ‘O king, some of our foolish youths have abandoned their religion
and come to your land. They have split away from their own people and
have not entered your religion. Rather they have come up with an
innovated religion which is not known either to us or to you...’ So the
Najaashee asked the Muslims, ‘What is this religion which you have split
from your people and not entered my religion or the religion of any of
these nations?!’ So Ja’far ibn Abee Taalib was the one who replied, and
he said to him, ‘O king, we were a people from the people of ignorance
who worshipped idols, and we ate unslaughtered meat and committed
foul acts, and we cut off ties of relationship, treated our neighbours in an
evil manner and the strong amongst us used to devour the weak. So we
were upon that until Allaah sent a Messenger to us from amongst us. We
knew his lineage, his truthfulness, his trustworthiness and his chastity.
So he called us to Allaah, that we should single Him out and worship
Him alone and renounce everything which we and our fathers used to
worship besides Him, all stones and idols; he commanded us to speak
the truth and to fulfil trusts; to join ties of relationship; to live in a good
manner with our neighbours; to avoid forbidden acts and shedding
blood; and he forbade us from foul acts and from falsehood; and he
forbade us from unlawfully devouring the wealth of orphans and falsely
accusing chaste women. He ordered us to worship Allaah alone and not
to worship anything along with Him...’ He said, ‘So he told him the affairs
of Islaam,’ 'So we attested to his truthfulness and believed him and
followed him in that which he came with. So we worshipped Allaah alone,
and did not worship anything else besides Him, and we made forbidden
that which He forbade us, and declared lawful that which He allowed for
us. So our people became enemies to us and tortured us and tormented
us to turn back from our religion to the worship of idols, and so that we
should allow the filthy actions which we used to allow. So when they
oppressed us, treated us cruelly and made it unbearable for us, and
came between us and our religion, then we left and came to your land,
and we preferred you to others and wished to live in your company, and
we hoped that we would not be oppressed while with you...’”
(3) Also amongst the questions which Hirqal (Heraclius) asked Aboo
Sufyaan, at the time of the peace of Hudaybiyyah, about Allaah’s
Messenger (sallallahu alaihi wasallam) was that he asked Aboo Sufyaan,
“What does he command you?” So Aboo Sufyaan replied, “He says,
‘Worship Allaah alone and do not worship anything else along with Him,
and abandon what your fathers say. And he orders Prayer, charity,
chastity and the joining of ties of relationship.’”
So these ahaadeeth clearly show us what the da’wah of Allaah’s
Messenger (sallallahu alaihi wasallam) was in both the Makkan and
Madinan periods.
The Torture Endured by the Companions Because of their Adherence
to Tawheed
The Companions of Allaah’s Messenger (sallallahu alaihi wasallam)
suffered the worst forms of torture because of their adherence to the
correct ‘aqeedah, and their making all worship purely and sincerely for
Allaah alone, and their rejection of shirk and kufr.
From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said, “The first
people to openly proclaim their Islaam were seven: Allaah’s Messenger
(sallallahu alaihi wasallam), Aboo Bakr, ’Ammaar and his mother
Sumayyah, Suhayb, Bilaal and al-Miqdaad. So as for Allaah’s Messenger
(sallallahu alaihi wasallam), Allaah gave him protection through his
uncle Aboo Taalib. As for Aboo Bakr, Allaah gave him protection through
his people. But as for the rest of them, the Mushriks would take hold of
them and dress them in iron armour and place them to scorch and roast
in the sun. There was not one of them except that they responded to
them except Bilaal, for his soul became as nothing to him for Allaah’s
sake, and his people had no respect for him. So they gave him to the
children who used to drag him around the streets of Makkah and he
would say repeatedly, ‘(He who has the right to worship is) One, One.’”
In the Seerah of Ibn Hishaam there occurs: ’Umayyah ibn Khalf used to
take him (Bilaal) out in the midday heat of the sun, and throw him down
upon his back, on the ground of the flat valley bed of Makkah, and he
would order for a large rock to be placed on his chest. Then he would
say, “By Allaah, you will stay like this until you die, unless you disbelieve
in Muhammad (sallallahu alaihi wasallam) and you worship al-Laat and
al-’Uzzaa.” So he would say, whilst he was in that condition, “(He who
alone has the right to worship is) One, One.”
Sumayyah was tortured until death because of the ‘aqeedah of tawheed
not becasue she was a political leader. So from Mujaahid who said, “The
first martyr in Islaam was Sumayyah the mother of ’Ammaar. Aboo Jahl
thrust a spear into her abdomen.”
Ibn Sa'd said, “She accepted Islaam early on in Makkah and she was one
of those who was tortured to force them to abandon their religion. But
she bore and endured it until Aboo Jahl came to her and thrust a spear
into her abdomen and she died.”
The Great Importance Given to the ’Aqeedah in the Madinan Period
After Allaah’s Messenger (sallallahu alaihi wasallam) and his
Companions migrated to al-Madeenah, and the Islamic state was
established through the efforts of the Muhaajirs and the Ansaar, and
upon the foundation of tawheed, then the greatest importance continued
to be given to tawheed. The Aayaat of the Qur'aan continued to be sent
down with it, and the directions and the orders of the Prophet (sallallahu
alaihi wasallam) revolved around it.
(1) Allaah’s Messenger (sallallahu alaihi wasallam) did not suffice even
with all this. Rather he used to take pledge of allegiance from the greater
Companions, not to mention the others, upon it from time to time.
Whenever the opportunity arose, he would take their pledge of allegiance
upon it. Allaah, the Most High, says,
“When the Believing women come to give you their pledge that they
will not associate anything in worship with Allaah; nor steal; nor
commit fornication; nor kill their children; nor attribute to their
husbands children which are not theirs; nor disobey you, O
Muhammad (sallallahu alaihi wasallam), in that which is good and
commanded by Allaah; (and not wail over the dead), then accept
their pledge and ask Allaah to forgive them. Indeed Allaah forgives
those who repent to Him and is Most Merciful to them.”
Even though this Aayah is with regard to the women’s pledge, Allaah’s
Messenger (sallallahu alaihi wasallam) also used to take pledge from the
men upon its contents.
From ’Ubaadah ibn as-Saamit, radiyallaahu ‘anhu, who said, “Allaah’s
Messenger (sallallahu alaihi wasallam) was in an assembly (of his
Companions) and said, ‘Swear allegiance to me with the pledge that you
will not associate anything in worship with Allaah, and that you will not
steal, nor commit fornication, nor kill your children, (and upon the Aayah
which was taken as a pledge from the women [60:12]). So whoever fulfils
this pledge from you, then he will be rewarded by Allaah. And whoever
falls into sin with any of that and is punished for it, then it is an expiation
for it. And whoever falls into any of these sins and Allaah conceals his sin,
then it is up to Allaah: if He wills He may forgive him, and if He wills He
may punish him.’”
Also Ibn Katheer quotes a large number of ahaadeeth that Allaah’s
Messenger (sallallahu alaihi wasallam) used to take pledge from the
women upon that which this Aayah contains. From these ahaadeeth is
that of ’Aa’ishah; the hadeeth of Umayyah bint Ruqayqah; the hadeeth of
Umm ’Atiyyah; the hadeeth of Salmaa bint Qays, one of the maternal
aunts of the Messenger (sallallahu alaihi wasallam); and the hadeeth of
Raa’itah bint Sufyaan al-Khuzaa’iyyah. Then he (i.e. Ibn Katheer) said,
“And Allaah’s Messenger (sallallahu alaihi wasallam) used to take this
pledge from the women repeatedly.” Then he quoted the hadeeth of Ibn
’Abbaas, and other ahaadeeth.
He also used to take this pledge repeatedly from the men. This is
indicated by the hadeeth of ’Ubaadah ibn as-Saamit which has preceded,
and also by the hadeeth of ’Auf ibn Maalik al-Ashja’ee, radiyallaahu
‘anhu, who said, “We were with Allaah’s Messenger (sallallahu alaihi
wasallam) and numbered nine, eight or seven people, so he said, ‘Will you
not give your pledge to Allaah’s Messenger?’ So we said, ‘We have already
given you our pledge, O Messenger of Allaah!’ Then he said, ‘Will you not
give your pledge to Allaah’s Messenger?’ So we stretched out our hands
and said, ‘We will indeed give you our pledge, O Messenger of Allaah, but
what will our pledge be?’ He said, ‘That you will worship Allaah and not
worship anything else besides Him; the five obligatory Prayers; that you
obey (and he said a word quietly); and that you do not ask the people for
anything.’ So I have as a result seen some of those people, their whip
would fall down from their hand (while riding) and he would not ask
anyone to pick it up for him.”
(2) He (sallallahu alaihi wasallam) used to send callers, teachers, judges
and governors, to kings and tyrants, and to various areas, calling to
tawheed. From Anas, radiyallaahu ’anhu, the servant of Allaah’s
Messenger (sallallahu alaihi wasallam), “The Prophet of Allaah (sallallahu
alaihi wasallam) sent letters to Kisraa (Chosroes), and Caesar, and the
Najaashee (Negus) and to every tyrant ruler calling them to Allaah. And
this Negus was not the one whom the Prophet (sallallahu alaihi
wasallam) prayed Funeral Prayer for.” This point is shown very clearly by
the text of his letter to the Caesar, and that his purpose was to call to
tawheed. Its text is:
“In the Name of Allaah, the Most Merciful, the Bestower of Mercy.
From Muhammad, the Slave of Allaah and His Messenger, to Hiraql, the
Emperor of the Byzantines.
Peace and safety are for those who follow the Guidance. To proceed. I
invite you with the call of Islaam. Accept Islaam and you will be safe, and
Allaah will grant you a double reward. But if you turn your back upon it,
then you will carry the burdens of the sins of your subjects.” And he
(sallallahu alaihi wasallam) said, “Whoever calls to guidance then there is
for him a reward similar to the reward of those who follow him, nothing
being reduced from their reward. And whoever calls to misguidance, then
there is a burden of sin upon him similar to the sin of those who follow
him, nothing being reduced from their sins.”
“O People of the Book, come to a word of justice between us, that
we will single Allaah out with all worship and will not worship
anything besides Him and disassociate ourselves from everything
that is worshipped besides Him. Nor will we take one another as
lords besides Allaah by obeying one another in that which involves
disobedience to Allaah. So if they turn away, then say, ‘Bear witness
that we are Muslims, submitting to Allaah and making our worship
purely and sincerely for Him and not worshipping anything else
besides Him.’”
When the letter reached the Caesar he sent for Aboo Sufyaan ibn Harb
and some riders of Quraysh. They were at that time trading in the area of
Palestine/Syria, and were within the time of the truce period agreed
between Allaah’s Messenger (sallallahu alaihi wasallam) and the
unbelievers of Quraysh. So they came to Caesar at Jerusalem and he
asked Aboo Sufyaan a number of questions. From them was that he
asked, “What does he (i.e. Muhammad (sallallahu alaihi wasallam))
command you?” Aboo Sufyaan said, “I replied, ‘He says, “Worship Allaah
alone and do not worship anything else besides Him and abandon the
saying of your fathers. He orders prayer, truthfulness, chastity and
joining ties of relationship.”’”
(3) Furthermore he used to organise armies to fight Jihaad in the path of
Allaah in order to establish and raise high the word of tawheed, “He who
fights in order that Allaah’s Word is the highest then he is the one who is
fighting in the Path of Allaah.”
From Buraydah ibn al-Husayyib, radiyallaahu ’anhu, who said, “When
Allaah’s Messenger (sallallahu alaihi wasallam) appointed the chief of a
raiding party or an army, he used to counsel him to have taqwaa of
Allaah concerning himself and with regard to good treatment of the
Muslims with him, and he said, ‘When you meet your enemy from the
mushriks then call them to accept one of three things, whichever of them
they agree to, then accpet it and leave them alone: (i) Invite them to
accept Islaam. If they accept that then accept it from them, and leave
them alone. Invite them in that case to leave their homes and to migrate
to the land of the Muhaajirs... (ii) But if they refuse (to accept Islaam),
then ask them to pay the jizya tax. If they agree to that then accept that
from them and leave them alone. (iii) But if they refuse then seek the aid
of Allaah and fight them. And if you besiege a fortified place and they ask
you to allow them to surrender upon the judgement of Allaah, then do
not allow them to surrender upon that since you do not know what
Allaah’s judgement concerning them is. Rather allow them to surrender
in accordance with what you judge in the matter. Then decide as you
wish concerning them.’”
Like the hadeeth of Buraydah is the hadeeth of an-Nu’maan ibn
Muqarrin al-Muzanee, radiyallaahu ’anhu, which is indicated by Muslim,
Aboo Daawood and Ibn Maajah, who all said, “’Alqamah said: I narrated
it to Muqaatil ibn Hayyaan. He said: Muslim ibn Haysam narrated to me,
from an-Nu'maan ibn Muqarrin from the Prophet (sallallahu alaihi
wasallam) with its like.
(4) Furthermore he (sallallahu alaihi wasallam) sent Mu’aadh to Yemen
as a Governor, a judge and a teacher. Allaah’s Messenger (sallallahu
alaihi wasallam) said to him, “You are a going to a people from the People
of the Book, so let the first thing you call them to be the testification that
none has the right to be worshipped except Allaah, (and in a narration: that
they should single Allaah out with all worship), and I am the Messenger of
Allaah. So if they obey you in that, then inform them that Allaah has made
five Prayers obligatory upon them in each day and night. So if they obey
you in that, then inform them that Allaah has obligated upon them a charity
which is to be taken from their rich and given to their poor. If they obey you
in that, then beware of taking the best parts of their wealth, and beware of
the supplication of the oppressed, because there is no screen between it
and Allaah.”
There is no doubt that he used to give this same advice to all the callers,
governors and judges whom he sent out.
(5) Jihaad was prescribed for the establishment of tawheed and to purify
the earth from the scourge of shirk. Allaah, the Most High, says:
“Fight the Mushriks until there remains no worship of anything
besides Allaah, and all worship is for Allaah alone and His religion is
uppermost. So if they desist from shirk and enter into Islaam then
let there be no transgression except those that worship others along
with Allaah”
Ibn Jareer (at-Tabaree), rahimahullaah, said in his Tafseer (2/194-195):
“Allaah, the Most High, says to His Prophet (sallallahu alaihi wasallam),
Meaning so that there is no shirk
with Allaah, and no one besides Him is worshipped; and worship of the
idols, false gods and those set up as rivals is extinguished. And worship
and obedience is for Allaah alone to the exclusion of idols and images...
Qataadah said, ‘So that there is no shirk.’ He quotes his chain of
narration with this explanation from Qataadah, Mujaahid, as-Suddee
and Ibn 'Abbaas. He said, ‘What is meant by Deen (religion) which Allaah
mentions in this place is: Worship and obedience to Allaah in what He
orders and forbids.’ He said, ‘With this meaning there occurs the saying
of al-A’shee: He caused the (tribes of) ar-Ribaab to submit and become
obedient when they hated obedience - Achieving it through continual
fighting and attacks.’
Then he quoted his chain of narration of ar-Rabee’ who said concerning,
Meaning: “Until none but Allaah is worshipped,” which is
the meaning of laa ilaaha illallaah (none has the right to be worshipped
except Allaah). That is what Allaah’s Messenger (sallallahu alaihi
wasallam) fought for and called to.”
From Aboo Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s
Messenger (sallallahu alaihi wasallam) said, “I have been ordered to fight
the people until they say laa ilaaha illallaah (none has the right to be
worshipped except Allaah). So whoever says: laa ilaaha illallaah, then his
wealth and his person is safe from me, except due to any right of it, and his
reckoning is with Allaah.”
Also the Chief of the Believers 'Umar, radiyallaahu ‘anhu, said to Aboo
Bakr, the Khaleefah of Allaah’s Messenger (sallallahu alaihi wasallam),
when he resolved to fight the apostates and also those with them who
refused to hand over the zakaat, ’Umar, radiyallaahu ‘anhu, said, “How
can you fight those people when Allaah’s Messenger (sallallahu alaihi
wasallam) said, ‘I have been ordered to fight the people until they testify
that none has the right to be worshipped except Allaah, so whoever says
this then his wealth and his person are safe from me except due to any
right of it, and his reckoning is with Allaah.’” So Aboo Bakr, radiyallaahu
‘anhu, said, “By Allaah, I will fight those who seek to separate between
the Prayer and the zakaat. Indeed the Zakaat is a right due upon wealth.
By Allaah, were they to hold a single young goat from me which they
used to pay to Allaah’s Messenger (sallallahu alaihi wasallam), I would
fight them for it.”
From Jaabir ibn ’Abdillaah, radiyallaahu ’anhumaa, who said that
Allaah’s Messenger (sallallahu alaihi wasallam) said, “I have been ordered
to fight the people until they say, ‘None has the right to be worshipped
except Allaah.’ So when they say that none has the right to be worshipped
except Allaah then their blood and their property are safe from me except
due to a right pertaining to it, and their reckoning is with Allaah.” Then he
recited,
“Indeed We have only sent you, O Muhammad (sallallahu alaihi
wasallam), as an admonisher to them. You are not to force them to
believe against their will.”,
From Ibn 'Umar, radiyallaahu ‘anhumaa, who said that Allaah’s
Messenger (sallallahu alaihi wasallam) said, “I have been ordered to fight
the people until they bear witness that none has the right to be worshipped
except Allaah, and that Muhammad is the Messenger of Allaah, and they
establish the Prayer, and pay the zakaat. So if they do that then their blood
and their wealth are safe from me except due to its right, and their
reckoning is with Allaah.”
So it may be noticed that the ahaadeeth of ’Umar, Aboo Bakr, Aboo
Hurayrah and Jaabir are restricted to mentioning the matter of tawheed
and do not mention the other matters. So perhaps the reason for this is
the very great concern which the Messenger (sallallahu alaihi wasallam)
gave to this matter so that he would mention it to them time after time
on its own, as an indication of its greatness and importance. Also
because of the fact that he (sallallahu alaihi wasallam) realised that they
understood that all the other affairs of Islaam follow on from it, and are
required by it and are from its rights, particularly the pillars of Islaam
and eemaan.
I say, because of the fact that Allaah’s Messenger (sallallahu alaihi
wasallam) often used to mention only that which related to ‘aqeedah,
'Umar used this saying as an evidence. Then the reply of Aboo Bakr to
support his stance, was to make a direct analogy between the Zakaat and
the Prayer, “By Allaah, I will fight anyone who makes a difference
between the Prayer and the Zakaat...” So if he knew the narration as it
was reported by Ibn ’Umar he would have used that as a clear and
decisive proof.
Also if ’Umar knew of the narration as reported by his son he would not
have raised any objection to the saying of Aboo Bakr. Then if those
present at the time, included Aboo Hurayrah, knew the naration of Ibn
’Umar, then they would have mentioned it to the two Shaykhs. So
perhaps the reason behind this was indeed as we have said, the great
importance which the Messenger (sallallahu alaihi wasallam) gave to
’aqeedah, and his propogation of it, and the frequency with which he
spoke about it.
Then also because the most prominent and most important aspect of the
teachings which the Prophets conveyed from their Lord was Tawheedul-
Uloohiyyah (singling out Allaah with all worship), and this was the
greatest reason for strife between the Prophets and their enemies.
Furthermore the most significant of the aspects of falsehood and
misguidance, against which the Prophets (’alayhimus-salaatu wassalaam)
fought, and which the Mushriks who denied the truth of their
message furiously fought to defend, in every nation was: the worship of
images and idols, and the building of tombs upon the graves of the pious
and the Prophets, and veneration of them, and making offerings to them,
and attachment of people’s hearts to them, both of the rulers and the
ruled, an attachment of hope and fear, desiring and anticipating that
they would intercede for them with Allaah, enabling the accomplishment
of their wishes. This was indeed major shirk which will not be forgiven,
so we must mention, along with that which we have already quoted
whilst speaking about the methodology of the Prophets, particularly
when we spoke concerning Ibraaheem, the Imaam of the Pious and the
destroyer of the worthless idols, something about the full scale war
which Allaah’s Messenger (sallallahu alaihi wasallam) waged against
major shirk which was seen in his smashing the idols physically and by
blocking up all the ways which Satan uses to lead his followers to
worshipping them and taking them as rivals to Allaah, by using the
terms ‘gods’ or awliyaa' (pious ones beloved to Allaah) or hiding beneath
any of the misleading titles they use.
So from this war which is clearly seen in the Qur'aan and was waged by
the Messenger of the One Who sent the Qur'aan, is the saying of Allaah,
the Most High,
“Have you seen, O Mushriks, (the idols:) al-Laat, al-’Uzzaa, and the
other one Manaat, the third of them. You prefer and love the male
offspring for yourselves and then falsely attribute daughters, which
is something you hate for yourselves, to Allaah. This is indeed an
unjust division. Rather these idols are mere names which you
Mushriks and your forefathers have invented. Allaah has sent down
no proof for that. Rather they follow only conjecture and their own
deisres, even though clear guidance has come to them from their
Lord proving the futility of worshipping these idols and that worship
is the right of Allaah alone.”
So this is a clear statement of contempt for the idols which they
worshipped, and war against them. Also, Allaah, the Most High, says,
“So shun the filth of worshipping idols and shun false speech.
Worshipping Allaah alone in tawheed making worship purely for
Him, and not worshipping anything besides Him. And whoever
worships anything else along with Allaah, then he is like one who
fell down from the sky and was ripped to pieces by the birds, or like
one cast by the wind in a far distant place.”
Allaah, the Most High, says,
“O you who believe, intoxicants, gambling, stone altars erected for
sacrifice and divining-arrows are an abomination from the
handiwork of Satan. So shun all of that so that you may be
successful.”
And from ’Amr ibn ’Abasah, radiyallaahu ’anhu, and his hadeeth has
preceded, and in it there occurs, “I said, ‘Did Allaah send you as a
Messenger?’ He said, ‘Yes,’ I asked, ‘With what message did he send you?’
He replied, ‘That Allaah should be singled out and worshipped in tawheed,
and that nothing should be worshipped besides Him, and to smash the
idols and to join ties of relationship.’”
Also in the hadeeth of Ja’far which has preceded there occurs, “...until
Allaah sent a Messenger to us from amongst us. We knew his lineage and
his truthfulness and his chastity. He called us to single out Allaah in
tawheed and to worship Him alone, and to renounce the stones and idols
and whatever we and our fathers used to worship besides Him...”
In the hadeeth of Aboo Sufyaan and his conversation with Heraclius, the
King of the Byzantines, there occurs, “He says, (i.e., the Messenger
(sallallahu alaihi wasallam)), ‘Worship Allaah alone and do not worship
anything along with Him, and renounce what the forefathers say...’”
In the hadeeth of Aboo Umaamah, radiyallaahu ‘anhu, there occurs,
“Indeed Allaah sent me as a mercy for the worlds, and as a guide for the
worlds, and my Lord, the Mighty and Majestic, ordered me to destroy all
musical instruments and flutes, and idols and the cross, and such things
from the days of Ignorance...”
Then the leaders of Quraysh went out of their minds in anger, unable to
put up with the attack of Allaah’s Messenger (sallallahu alaihi wasallam)
against their idols, whether it was concerning the Qur'aan sent down to
him, or his da’wah in secret, or his da’wah in the open. This was
something about which there could be no indulgence, and it was
something which had to be due to his true and sincere call.
From Ibn ’Abbaas, radiyallaahu ‘anhumaa, who said, “When Aboo Taalib
became ill a group of Quraysh entered upon him, amongst them Aboo Jahl,
and they said, ‘The son of your brother abuses our gods, and does such
and such, and says such and such. So if only you were to send a message
forbidding him.’ So he sent a message and the Prophet (sallallahu alaihi
wasallam) came and entered the house... Aboo Taalib said to him, ‘O son of
my brother! Why is it that your people complain about you? They claim that
you abuse their idols and say such and such?!’ They spoke a great deal
against him, and Allaah’s Messenger (sallallahu alaihi wasallam) spoke
and said, ‘O Uncle! I only desire that they should say a single phrase
which if they say it, then the Arabs will become obedient to them and the
non-Arabs will pay the Jizyah tax to them.’ So they were very surprised at
what he said and they said, ‘A single phrase? Yes, by your father, even
ten.’ So they asked, ‘And what is it?’ Aboo Taalib said, ‘And which saying
is it, O son of my brother?’ So he (sallallahu alaihi wasallam) said, ‘None
has the right to be worshipped except Allaah.’ So they stood up, shaking
their clothes saying, ‘Does he declare that worship should be for a single
God?! this is something bizarre.’”
Also from Jaabir, radiyallaahu ‘anhu, who said, “The Quraysh gathered
together one day and said, ‘See who is the most knowledgeable of you
with regard to sorcery, divining and poetry, then let him go to this man
who splits our united body, causes schism between us and abuses our
religion. So let him speak to him and see how best to reply to him.’ So
they said, ‘We do not know anyone but ’Utbah ibn Rabee’ah.’ So they
said, ‘Then it is to be you O Abul-Waleed.’ So ’Utbah went to him and
said, ‘O Muhammad (sallallahu alaihi wasallam)! Are you better or
’Abdullaah?’ Allaah’s Messenger (sallallahu alaihi wasallam) remained
silent. ‘Are you better or ’Abdul-Muttalib?’ Again Allaah’s Messenger
(sallallahu alaihi wasallam) remained silent. So he said, ‘If you claim that
they are better than you, then they certainly worshipped the idols which
you abuse. If however you claim that you are better than them, then
speak so that we may hear what you have to say. Indeed we have never
seen a youngster who has boded evil for his people more so than
yourself. You have split our unity and caused schism in our affair, and
you have abused our religion and shamed us in front of the Arabs. It has
spread amongst them that there is a sorceror within Quraysh, and a
diviner within Quraysh. By Allaah we do not expect that we will have to
wait for the time it takes a new-born to cry out before we will fight
amongst oursleves with swords and wipe oursleves out. O man, if it is
poverty that is your problem, then we will gather wealth for you until you
will be the richest man of Quraysh. If it is that you have a need to marry,
then choose whichever of the women of Quraysh you like and we will
marry you ten of them.’ So Allaah’s Messenger (sallallahu alaihi
wasallam) said, ‘Have you finished?’ He said, ‘Yes.’ So Allaah’s Messenger
(sallallahu alaihi wasallam) said:
until he reached
“In the name of Allaah, the Most Merciful, the Bestower of Mercy.
Haa Meem. This Qur'aan is the Revelation sent down by the Most
Merciful, the Bestower of Mercy .... So if these mushriks turn away
from the proof which We have made clear to them, O Muhammad
(sallallahu alaihi wasallam), then say, ‘I warn you of a terrible
punishment like that which befell ’Aad and Thamood.’”
’Utbah said, ‘Enough! Enough! Do you have nothing other than this?’ He
said, ‘No.’ So he returned to Quraysh and they said, ‘What has occurred?’
He said, ‘I didn't leave anything which I thought that you would wish to
say except that I said it to him.’ They said, ‘Did he respond to you?’ He
said, ‘No, by the one who caused the Ka’bah to be built, I did not
understand anything which he said except that he warned you of a
terrible punishment like that of ’Aad and Thamood.’ They said, ‘Woe to
you, the man speaks to you in Arabic and you don't understand what he
says?!’ He said, ‘No, by Allaah, I did not understand anything that he
said except for his mention of the terrible punishment.’”
So this war was fought with words and the soul, with biting attacks and
belittlement and derision, by overcoming the falsehood and ignorance of
the Mushriks. At the same time, establishing the proof against them so
that whoever went to destruction did so aware of the clear proof, and
those who lived did so upon the clear proof. So from the results of this
war, and from the results of this clear declaration was that Allaah guided
many of the Arabs from the Quraysh and from the other tribes, and from
Aws and the Khazraj. Allaah granted them clear discernment and they
realised the reality of tawheed and its status. They also knew the vileness
of committing shirk with idols or anything else, and also, at the same
time, its seriousness and evil consequences for the Mushriks in this
world and the Hereafter.
So these were the great and good fruits which came as a result of the
Jihaad of Allaah’s Messenger (sallallahu alaihi wasallam) and his
Companions and their steadfastness in the field of true da’wah to Allaah,
and their intensive striving against the idols and false objects of worship.
Then when Allaah’s Messenger (sallallahu alaihi wasallam) took tawheed
to a new practical level which was to physically annihilate, smash and
eradicate the idols and purify the earth from them, being fully aware of
their seriousness, since they are the primary source of danger for every
generation of mankind since the dawn of history until the end of history,
just as the leader of those upon the true and straight religion said:
“And keep me and my sons away from worshipping idols, O my Lord,
they have indeed caused the misguidance of many people.”
Therefore the greatest Messenger (sallallahu alaihi wasallam) resolved to
carry out the task of purifying the earth from idols, and to level the
graves since tombs are the partner of the idols in causing the
misguidance of mankind.
From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said, “The Prophet
(sallallahu alaihi wasallam) entered Makkah and there were three
hundred and sixty idols erected around the Ka’bah. So he began striking
them with a stick which he had in his hand and was saying, ‘The truth
has arrived and falsehood has perished. The truth has arrived and
falsehood cannot begin or return.’”
Allaah’s Messenger (sallallahu alaihi wasallam) prepared an attachment
to go from al-Madeenah to the tribe of Khath’am to attack Dhul-
Khalasah, which they did. From Jareer ibn ’Abdullaah, radiyallaahu
‘anhu, who said, “There was a house called Dhul-Khalasah, or the
Yemeni Ka’bah or the Shaamee Ka’bah, and the Prophet (sallallahu alaihi
wasallam) said to me, ‘Will you not relieve me of Dhul-Khulasah?’ So I set
out with a hundred and fifty riders of the Ahmas tribe. So we broke it
down and killed whomever we found there. Then I came to the Prophet
(sallallahu alaihi wasallam) and informed him, so he made supplication
for blessing for us and for the tribe of Ahmas.”
The wording used by al-Bukhaaree, Muslim and Ahmad is, “Will you not
relieve me of Dhul-Khalasah?” See the wording used by the Prophet
(sallallahu alaihi wasallam)?! It was as if the existence of idols deprived
him of sleep and disturbed him, so that he could not settle or be at ease.
So I am amazed at the situation of many callers today who see the
manifestation of shirk in front of their eyes, yet it does not cause them
any concern whatsoever and they do not give any attention to it. Indeed
what is even worse is that they complain about those who criticise it and
who feel pained by this evil state of affairs which remains from the days
of ignorance.
Also, from Abut-Tufayl ’Aamir ibn Waathilah who said, “When Allaah’s
Messenger (sallallahu alaihi wasallam) conquered Makkah he sent Khaalid
ibn al-Waleed to some date palm trees where al-’Uzzaa was to be found. It
was constructed around three trees, so he cut them down and destroyed
the building. Then he came to the Prophet (sallallahu alaihi wasallam) and
told him, but he said, ‘Go back, for you have done nothing.’ So Khaalid
returned, and when the keepers of the shrine saw him they fled to the hills,
saying, ‘O ’Uzzaa! O ’Uzzaa!’ So Khaalid came and found a naked woman
with bedraggled hair, casting dust upon her head. So Khaalid transfixed
her with the sword and killed her. Then he returned to Allaah’s Messenger
(sallallahu alaihi wasallam) and informed him, so he said, ‘That was al-
’Uzzaa.’”
Also Manaat was the idol worshipped by Aws and Khazraj and those who
followed their religion in Yathrib. So Allaah’s Messenger (sallallahu alaihi
wasallam) sent Aboo Sufyaan to demolish it, or it is said, ’Alee ibn Abee
Taalib. Furthermore Thaqeef requested that Allaah’s Messenger
(sallallahu alaihi wasallam) leave the major idol, al-Laat, and not destroy
it for three years. Allaah’s Messenger (sallallahu alaihi wasallam) refused.
So then they asked him to leave it for a year, but he continued to refuse.
Finally they asked him to leave it for a month only after their arrival, but
he refused to leave it for any period of time. What they wanted by this
was to remain safe from the initial reaction of their foolish people, their
womenfolk and their offspring... but Allaah’s Messenger (sallallahu alaihi
wasallam) refused except that he should send Aboo Sufyaan ibn Harb
and al-Mugheerah ibn Shu’bah to destroy it.
From ’Uthmaan ibn Abil-’Aas, “That Allaah’s Messenger (sallallahu alaihi
wasallam) ordered that the mosque of Taa’if be built in the place where
their idol formerly stood.” Ibn Jareer said, “They extracted its name from
the name of Allaah, so they said, 'al-Laat' seeking to make it feminine,
and High is Allaah and far removed from their saying.” He then reports
with his chains of narration from Qataadah, Ibn ’Abbaas, Mujaahid and
Ibn Zayd that al-Laatta was the title of the man who used to produce a
broth to feed the pilgrims. Then when he died they became devoted to his
grave, and worshipped it. Imaam al-Bukhaaree said, Muslim ibn
Ibraaheem narrated to us that Abul-Ashab narrated to us that Abul-
Jawzaa narrated to us from Ibn 'Abbaas, radiyallaahu ‘anhumaa, with
regard to Allaah’s saying (in Soorah an-Najm) “al-Laat was a man who
used to mix broth for the pilgrims.”
From Thumaamah ibn Shufayy who said, “We were with Fudaalah ibn
’Ubayd in the land of the Romans at Rhodes and a companion of ours
died. So Fudaalah gave orders concerning the grave, and it was levelled,
then he said, ‘I heard Allaah’s Messenger (sallallahu alaihi wasallam)
ordering that they be levelled.’”
From Jaabir ibn ’Abdulaah, radiyallaahu ‘anhumaa, who said, “Allaah’s
Messenger (sallallahu alaihi wasallam) forbade that graves should be
plastered, or that they should be sat upon, or that anything should be
built upon them.”
From Aboo Marthad al-Ghanawee who said, “I heard Allaah’s Messenger
(sallallahu alaihi wasallam) say, ‘Do not pray towards graves, and do not
sit upon them.’”
From Aboo Hurayrah, radiyallaahu ‘anhu, who said, “Allaah’s Messenger
(sallallahu alaihi wasallam) said, ‘O Allaah, do not make my grave an idol
which is worshipped. Allaah’s Wrath is severe against people who take the
graves of their Prophets as places of Prayer.’”
Then this heedfulness and attention given by the Prophet (sallallahu
alaihi wasallam) to the dangers of idols and tombs continued right to the
final moment of the life of the sincere and trustworthy Messenger
(sallallahu alaihi wasallam). From Jundub ibn ’Abdullaah al-Bajalee,
radiyallaahu ‘anhu, who said, “I heard Allaah’s Messenger (sallallahu
alaihi wasallam) five days before he died, saying, ‘I am free before Allaah
of having taken a single special and beloved friend from amongst you,
since Allaah has taken me as a special beloved friend just as He took
Ibraaheem as a special beloved friend. And if I were to take a special
beloved friend from my ummah, then I would have taken Aboo Bakr as a
special beloved friend. Indeed the peoples who came before you used to
take the graves of their Prophets and the Pious from them as places of
Prayer. But do not take the graves as places of Prayer, since I forbid you
from that.’”
Also at this point of death, and after having chosen the company of the
highest Angels, his greatest preoccupation was with the danger of the
trial which graves and tombs caused to this ummah, most of whom are in
ignorance of the attention and importance which the Prophet (sallallahu
alaihi wasallam) gave to this, and are ignorant of the danger of this
devastating trial.
From Usaamah ibn Zayd, radiyallaahu ‘anhumaa, that Allaah’s
Messenger (sallallahu alaihi wasallam) said during his illness which he
died from, “Enter my Companions upon me.” So they entered upon him and
he was covering his face with a Ma'aarifee cloak, he uncovered his face
and said, “Allaah’s curse is upon the Jews and the Christians, they took
the graves of their Prophets as places of Prayer.”
So now we ask the question: Since it is the case that the call of the
Messengers, ’alayhimus-salaatu was-salaam, comprised all that is good,
and warned against all that is evil, then why is it that we see in what
Allaah relates in His Book, and we find in the Sunnah and the Seerah of
our Prophet Muhammad (sallallahu alaihi wasallam) that their call to
tawheed, and the war which they waged against shirk and its
manifestations, and its causes and means, took up a very large part of
their call, and occupied a great deal of their lives, to the point that it was
as if it was their sole preoccupying concern?
But as for their stance with regard to the tyrannical and despotic rulers,
then that was a secondary matter since shirk is the greatest of all
oppression, and because their goal was to make the people slaves and
worshippers of their Lord, the Perfect and Most High, it was not merely to
remove one ruler and replace him with another. Allaah, the Most High,
says:
“Indeed Allaah does not forgive association of anything in worship
with Him, but He forgives what is lesser than shirk to whomever He
pleases.”
“Indeed whoever associates anything in worship with Allaah then
Allaah has forbidden Paradise for him, and his abode will be the
Fire.”
“And whoever worships anything else along with Allaah, then he is
like one who fell down from the sky and was ripped to pieces by the
birds, or like one cast by the wind to a far distant place.”
So intellect, wisdom and the natural way therefore necessitates that the
starting point is to wage war against the danger of shirk, and that the call
of the Prophets and their followers should continue fighting it for as long
as anything of it remains, or any form or manifestation of it continues.
So if a nation is afflicted by matters damaging to its ‘aqeedah, and shirk
which destroys its ‘aqeedah, and also is beset by economic and political
problems, then where is wise treatment of the problems to begin?! As for
the Prophets, then they did not begin except with applying their full
efforts to treating problems facing ‘aqeedah. Then beginning by seeking
to treat the most dangerous problem is a matter about which all humans
with intellect agree upon. So, for example, if a person with intellect saw a
snake and an ant moving towards a person, then his intellect would lead
him to hasten to repel or kill the snake due to the greater danger which it
poses to a person. It is not possible that he would divert his attention to
the ant, nor even to a thousand such ants. Also if a number of people
possessing intellect saw that a fierce lion and a number of rats attacked
them all at once, then they would all strive together to prevent the attack
of the lion and they would forget all the rats, even if a group of frogs
came with them. And if a group of travellers came to a point where they
had no choice but to take one of two roads: the first passed by volcanoes
which were emitting flames and fire, and flinging out rocks and boulders.
Then the second road passed through areas of thorny bushes, and sunbaked
ground and was subject to the heat of the sun. Then anyone with
intellect would not choose except to take the second road.
So now let us think about the most severe problems and ills. I mean the
problems in political affairs, social affairs and economic affairs, and the
worst of these is corruption in matters relating to rulership and
judgement. Then let us weigh this against corruption in matters of
‘aqeedah. So are these two things equal in weight with Allaah and with
the Prophets, or is it the case that one is more severe, dangerous and
worse in its consequences?!! So in the scale of Allaah and the scale of the
Prophets the most dangerous of these two, and the one which has the
greater demand for attention throughout the ages, and with all the
Messengers, is shirk and its manifestations, whose evil and corruption
cannot be matched by any other evil no matter how great. So upon this
we repeat and say, “All of the Prophets began with correction of matters
of ‘aqeedah, and by waging war upon shirk and its manifestations,” and
this is what is demanded by wisdom and intellect and that is due to the
following reasons:
Firstly, that corruption relating to matters of the ‘aqeedah of the people:
shirk, false superstitions and beliefs, and the various types of
misguidance, is thousands of times more dangerous than the corruption
resulting from the corruption in rulership and other affairs. Indeed if we
do not say and firmly believe this then we have without knowing it
discredited and belittled the Messengers, and we seek Allaah’s refuge
from misguidance. Indeed this corruption encompasses the ruler and the
ruled. So the rulers themselves in every time and place, except for the
Believers from them, humble themselves to the idols, false-gods and
tombs. They construct them, protect them, worship them and present
offerings to them. They firmly believe that they have some supernatural
power over and above their own authority. So they hold that these things
cause harm and benefit for them due to the unseen power and authority
which they think they possess, or at the very least they think they can
intercede with Allaah in order for their problems to be reduced. The
clearest example of the submission of the rulers to the idols is the
example of the despot who claimed divinity, the Pharaoh, who said,
boasting:
“I am your Lord, the Most High.”
And he said:
“I know of no other god for you besides me.”
Since the leaders of his people said to him:
“Will you leave Moosaa and his people to cause mischief in the land
when they have abandoned worship of you and worship of your
gods?”
Also Namrood, the king of the Chaldeans who claimed lordship for
himself. When Ibraaheem, ‘alayhis-salaam, broke the idols, Namrood
sought to burn Ibraaheem to take revenge for these idols, because they
were the gods which he worshipped. Likewise the kings of India and
Persia worship idols and worship fire. The kings of Rome in the past and
the present-day rulers of Europe and America worship the cross and
worship images. And how many of the past and present-day rulers of the
Muslims are afflicted by the trial caused by the dead, so that they build
tombs over them, and their hearts are attached to them in love, hope and
fear. They fall into that which Allaah’s Messenger (sallallahu alaihi
wasallam) feared for his ummah and which he warned against. So the
seriousness and the soundness of the methodology will therefore be clear
to you, and also the importance of the firm stance taken by the
Messenger (sallallahu alaihi wasallam) with regard to idols and tombs.
Furthermore the wisdom of Ibraaheem will become clear to you, and the
depth of his thinking and its extent when he made the enduring call
which resounds in all corners and in every generation.
“And keep me and my sons far removed from worshipping the idols.
O my Lord, they have caused the misguidance of many of the
people. So whoever follows me in what I am upon (eemaan in Allaah,
making worship purely for Allaah and disassociation from the
worship of idols) then he is from my people (upon my way and
religion), and whoever disobeys me, then indeed You are the Most
Forgiving, Most Merciful.”
So you see Ibraaheem, who was fully upon the truth and the right way,
seeking Allaah’s refuge from the evils and danger of the idols, and not
seeking His refuge from the evils and danger of the rulers, despite the
level of their corruption and their danger.
Secondly, the people were upon a single religion (Islaam), upon
guidance, but then they diverged from it, so Allaah sent the Prophets as
bringers of good tidings of reward for the obedient Believers, and warners
of Allaah’s punishment for the disobedient unbelievers.
Allaah, the Most High, says:
“We do not send Our Mesengers except with good news for the
obedient that Paradise and success on the Day of Resurrection is
the reward for obedience to Me, and with a warning for those who
disobey and reject My commands that We will punish them, so that
they may die aware of that. So whoever believes the Messengers and
acts righteously in this world by following what they are upon then
there will be no fear upon them when they meet their Lord, nor will
they grieve about what they left behind in the world.”
And Allaah, the Most High, says:
“Messengers who were sent with the good news of Allaah’s reward
for those who obey Allaah, do as He commands and believe in His
Messengers, and warners of Allaah’s punishment for those who
disobey Allaah, contravene His commands and disbelieve in His
Messengers, so that those who disbelieve in Allaah and worship
others besides Him may have no excuse to avoid punishment after
the sending of the Messengers.”
Allaah’s Mesenger (sallallahu alaihi wasallam) said, “There is no one to
whom granting excuse is more beloved than Allaah, therefore He sent the
bringers of good-tidings and the warners.”
Allaah, the Most High, says:
“So are the Messengers charged with anything but to clearly convey
the Message?”
Allaah, the Most High, says:
“The Messenger’s duty is but to clearly convey the Message.”
Allaah, the Most High, says:
“So if you deny Our Messenger, O people, and reject his command
for you to worship your Lord and to free yourselves from the
worship of idols, then nations before you denied their Messengers
who called them to the truth, so Allaah sent His punishment upon
them and will do the same with you. The Messenger's duty is but to
clearly convey the Message.”
So this duty of warning and bringing good tidings and conveying the
Message is a very exalted, sublime and lofty duty. It is enough in this
regard that it was the duty of the Prophets and fully concorded with their
lofty station, since it the hardest and the greatest task taken up by
mankind. It was then taken up by their inheritors from the true and
sincere callers who follow their methodolgy, therefore Allaah’s Mesenger
(sallallahu alaihi wasallam) said, “The people who are most severely tried
are the Prophets, then those most like them, then those most like them.” We
have also already mentioned the extent of the difficulties faced by the
caller to tawheed and that others are unable to persevere in this sphere.
Thirldy, Allaah, the One free of all imperfections, and the Most High, did
not start by commanding and making it a duty upon them, as is seen
from the stories of their lives, that they should establish states and cause
the downfall of others, and this is perfect wisdom since the call to
establish a state attracts the seekers of this world, and those who seek
after self-elevation and positions of power, and those who have personal
goals and grudges, and aspirations and ambitions. So these types of
people quickly respond to the call to establish a state which they think
will enable them to attain their goals, their desires and their ambitions.
Due to the like of these considerations, and Allaah knows best, and due
to other reasons known by Allaah, the Creator, the All-Knowing, the All-
Wise, the calls of the Prophets and their methodologies were far removed
from using these flashy and attractive slogans or those which clearly
appeal to short-term ambitions and desires. Rather they followed a
methodology which is wise, unblemished and noble. It involves being
tried and tested. So they are followed upon this way and believed in by
every true and sincere person free of selfish ambitions and personal
goals. Such a person does not desire through his eemaan, his tawheed
and his obedience to Allaah’s Messenger (sallallahu alaihi wasallam)
except Paradise and the Pleasure of his Lord. He does not fear except
from His Anger and His severe punishment. Therefore they are only
followed generally by the poor, the needy and the weak. Allaah, the Most
High, says, quoting what the people of Nooh said:
“They said, ‘Are we to believe in you, O Nooh, and affirm what you
call us to, when it is only the lowly people who follow you?’”
He said concerning the people of Saalih:
“The heads of the people who haughtily rejected Faith said to those
who they held to be lowly, to those who believed in and followed
Saalih and what he came with, ‘Do you really know that Saalih is
one sent by Allaah?’ They said, ‘We indeed attest and believe in the
truth and guidance which Allaah has sent him with.’ The haughty
ones said, ‘We deny and disbelieve that which you believe in.’”
Also amongst the questions which Heraclius asked Aboo Sufyaan was,
“Is it the noble of the people who follow him or the weak amongst them?”
Aboo Sufyaan replied, “Rather it is the weak amongst them.” So
Heraclius said, “I asked you ‘Is it the noble of the people who follow him
or the weak amongst them,’ and you mentioned that it is the weak
amongst them, and it is they who are the followers of the Mesengers.” So
the call to establish a state is far far easier, and people respond more
quickly to it since most people are seekers after this world and followers
of desires.
Also because of the reasons, the consequences and the difficulties in the
way of the calls of the Messengers we find that they are not followed
except by a small number of people. So Nooh remained, for nine hundred
and fifty years, calling to Allaah, yet despite this:
“None but a few believed along with him.”
From Ibn 'Abbaas, radiyallaahu ‘anhumaa, who said, “Allaah’s Messenger
(sallallahu alaihi wasallam) said, ‘The nations were presented before me,
and I saw a Prophet and with him was a small group of people, and I saw a
Prophet along with one man or two men, and a Prophet accompanied by
nobody. Then I saw a huge crowd of people and I thought that they were
my ummah. So it was said to me, “This is Moosaa and his people. But
rather look to the horizon.” So I looked and saw a huge crowd, so it was
said to me, “This is your ummah, and from them are seventy thousand who
will enter Paradise without any reckoning.”’”
As for Ibraaheem, the chosen and beloved Friend of Allaah, who refuted
and silenced the mushriks with irrefutable and clear proofs. Allaah says
regarding him and those who believed along with him:
“So Loot belived in him and attested to the truth of what he came
with, and Ibraaheem said, ‘Indeed I will emigrate (to the land of
Shaam) for the sake of my Lord. Indeed He is the All-Mighty, the
All-Wise.’”
With regard to Loot and those who were saved from the punishment
along with him, and perhaps they were his daughters alone:
“So We brought out those who were Believers from the town, and We
did not find there except a single household of Muslims.”
But none of this diminishes the rank of the Prophets by the slightest
degree, rather they are upon the highest rank and are the noblest and
most distinguished of the people and the most honourable. They stand
above all the people in manhood, bravery, excellence of language and
eloquence, and in their clarity of explanation, their sincerity and
sacrifice.
They also established their duty of calling to tawheed, propagating the
Message, giving the good tidings and the warnings, and they fulfilled this
in the most complete manner. So the fact that they had few followers or
some of them had no followers, is purely the fault of the nations which
refused to accept the call since, in their view, they did not satisfy their
lowly goals. Then it may be that they respond to his call, or a large
number of them do so, and so they gain a state, as a goodly fruit due to
their eemaan, their affirmation of what the Prophet came with, and their
righteous actions.
They thus establish the obligation upon them of fighting Jihaad to raise
up the Word of Allaah, and of following and applying the Sharee'ah and
the prescribed punishments and other matters prescrbed for them by
Allaah. This is what happened with our Prophet Muhammad (sallallahu
alaihi wasallam) and his noble Companions. Allaah crowned their
eemaan, their righteous actions, and their exemplary perseverance when
facing the harm and oppression of the mushriks, by aiding them and
making their Deen uppermost, and by establishing them upon the earth
as Allaah, the Most High, says:
“Allaah has promised those who truly believe (have true eemaan)
amongst you, and act in obedience to Allaah and His Messenger,
that He will grant them rulership upon the earth just as He granted
it to those before them, and that He will establish their religion for
them grant them authority to practice the religion which He chose
for them and ordered. And He will certainly change their situation
to one of security, after their fear, providing that they worship and
obey Me, not associating anything else in worship with Me.”
Then sovereignty was offered to Allaah’s Messenger (sallallahu alaihi
wasallam) in Makkah but he refused and he continued calling to tawheed
and waging war against shirk and the idols. So when Quraysh became
troubled by the call of Allaah’s Messenger (sallallahu alaihi wasallam)
they sent ’Utbah ibn Rabee’ah and he came to Allaah’s Messenger
(sallallahu alaihi wasallam) and said, “O son of my brother, you know the
excellence you hold amongst us with regard to your position in the tribe
and your lineage, but you have brought a matter which is very serious
for your people. Because of it you have split their united body, caused
their youth to behave foolishly and you have abused their idols with it,
and their religion. You have also declared their fore-fathers to be infidels
because of it. So listen to me and I will offer you some things which you
may consider, and hopefully some of them will be acceptable to you.” So
Allaah's Messenger (sallallahu alaihi wasallam) said, “Speak, O Abul-
Waleed, I will listen.” He said, “O son of my brother, if what you desire by
this matter that you have come with is wealth, then we will gather wealth
for you from our wealth until you are one of the richest of us. And if you
wish by it for high position, then we will give you such authority
that we will not do anything without your approval, and if you wish
by it for sovereignty, then we will make you sovereign over us. But if
it is the case that what comes to you is a demon which you see and
cannot get rid of, then we will seek after a medical cure for you and will
expend our money until we can get you cured of it. Since a demon may
take hold of a person until he is cured and relieved of it,” or as he said.
Allaah’s Messenger (sallallahu alaihi wasallam) was listening to him,
then he said, “Have you finished, O Abul-Waleed?” He said, “Yes.” He
said, “Then listen to me.” He said, “I will do so.” He said:
“In the name of Allaah, the Most Merciful, the Bestower of Mercy.
Haa Meem. This Qur'aan is the Revelation sent down by the Most
Merciful, the Bestwoer of Mercy. A Book whose Aayaat are made
clear, a recital in pure Arabic for those who know (the pure Arabic
language), bringing them good tidings of Paradise if they believe in
it and act upon it, and as a warning to those who disbelieve in it and
do not act in obedience to Allaah, that they will receive punishment
and dwell forever in Hell in the Hereafter. But most of them turn
away haughtily and refuse to listen to it.”
Then Allaah’s Messenger (sallallahu alaihi wasallam) continued reciting it
to him. When ’Utbah heard it he remained silent and sat with his hands
behind his back, resting upon them and listening. So when Allaah’s
Messenger (sallallahu alaihi wasallam) came to the Aayah of prostration
in it he prostrated and then said, “You have heard what you have heard
O Abul-Waleed, so now it is up to you...” So ’Utbah went back to
Quraysh and when he sat with them they said, “What has happened with
you, O Abul-Waleed?” He said, “What happened is that I heard the like of
which, by Allaah, I have never heard. By Allaah, it is not sorcery, nor
poetry, nor divining. O Quraysh, obey me and let the decision be mine.
Leave the man and let him continue in what he is upon. Keep away from
him since, by Allaah, his saying which I heard will come to have great
importance. So if the (other) Arabs kill him, then you will be rid of him
due to the action of others, and if he conquers the Arabs, then his
sovereignty is your sovereignty, his power is your power and you will be
the ones fortunate with regard to him.” They said, “By Allaah, he has
performed magic upon you with his tongue, O Abul-Waleed.” He said,
“This is my opinion with regard to him, you may do whatever you see fit.”
Ibn Ishaaq reports with his chain of narration to Ibn ’Abbaas that a
group of Quraysh gathered and made an offer close to the offer made by
’Utbah and his saying to Allaah’s Messenger (sallallahu alaihi wasallam).
So he (sallallahu alaihi wasallam) answered them by saying, “I am not
afflicted by what you say. I have not come with that which I have come
with seeking your wealth, nor seeking status above you, nor sovereignty
over you, but rather Allaah has sent me as a Messenger to you, and has
sent down a Book to me, and has ordered me to be a bringer of good
tidings and a warner to you. So I have conveyed to you the revealed
Messages from my Lord, and I have sincerely advised you. So if you
accept what I have brought to you then you will have your share in this
world and the Hereafter. But if you refuse to accept it from me then I will
patiently await Allaah’s Order, until Allaah judges between me and
you...”
Likewise Allaah’s Messenger (sallallahu alaihi wasallam) rejected the
request of one of the tribes that they should be in charge of the affairs
after his death, if the report is authentic. Ibn Ishaaq said that az-Zuhree
narrated to me that Allaah’s Messenger (sallallahu alaihi wasallam) came
to Banoo ’Aamir ibn Sa’sa’ah and called them to Allaah, the Mighty and
Majestic, and presented himself to them. So a man from them called
Bayharah ibn Firaas said, “By Allaah, if I were to take hold of this young
man from Quraysh I would devour the Arabs with him,” then he said, “If
we give you our pledge of allegiance upon your affair, then Allaah gives
you victory over those who oppose you, then will we be in authority after
you?” He said, “The affair is for Allaah, He places authority wherever He
wills.” So he said to him, “Are we to risk our necks before the Arabs for
you, then when Allaah grants you victory, authority will be for other than
us?! We have no need of your affair.” So they rejected him.
A Summary of the Da’wah of the Prophets
The Prophets, ’alayhimus-salaatu was-salaam, did not come to bring
about the downfall of one state and to replace it with another. They did
not seek after sovereignty, nor did they organise parties for that. Rather
they came for the guidance of mankind and to save them from
misguidance and shirk, and to take mankind out of darkness and into
light and to remind them of the days when Allaah has sent favours upon
them. If rule and sovereignty had been offered to them, they would have
rejected it and continued upon their da’wah. Indeed Quraysh offered
sovereignty to Allaah’s Messenger (sallallahu alaihi wasallam) and he
refused it. It was also offered to him that he should be a Prophet-king or
a Slave-Messenger, so he chose that he should be a Slave-Messenger.
From Aboo Hurayrah, radiyallaahu ‘anhu, who said, “Jibreel sat with
Allaah’s Messenger (sallallahu alaihi wasallam) and looked to the heavens
and saw an Angel descending, so Jibreel said, ‘This Angel has never
descended since he was created until now.’ So when he descended he
said, ‘O Muhammad! Your Lord has sent me to you, saying, “Shall He make
you a Prophet-king or a Slave-Messenger?”” Jibreel said, ‘Show
humbleness to your Lord, O Muhammad.’ He said, ‘Rather a Slave-
Messenger.’”
So he did not used to take pledge of allegiance from the Ansaar or others
except for Paradise, despite the fact that the pledge of the Ansaar was
given in the most severe and difficult circumstances, yet it contained no
promise of positions of authority, nor sovereignty, nor leadership, nor
wealth, nor any other temporal gain.
’Ubaadah ibn as-Saamit, radiyallaahu ‘anhu, said, “I am one of those
chiefs who gave the ’Aqabah pledge to Allaah’s Messenger (sallallahu
alaihi wasallam),” and he said, “We gave the pledge that we would not
worship anything else besides Allaah, nor steal, nor fornicate, nor kill a
person whose killing Allaah had made unlawful, except rightfully, nor rob
each other, nor disobey, and (then) Paradise would be ours.”
From Aboo Mas’ood al-Ansaaree, radiyallaahu ‘anhu, who said, “Allaah’s
Mesenger (sallallahu alaihi wasallam) went along with his uncle al-’Abbaas
to seventy of the Ansaar, beneath the tree. So he said, ‘Let the one of you
who is to speak do so, but he should not make his speech long since the
mushriks have a spy watching you, and if they come to know about you
they will expose you.’ So their speaker, who was Aboo Umaamah said,
‘Ask, O Muhammad, for your Lord whatever you wish, then ask for
yourselves and your Companions whatever you wish. Then inform us what
reward there is for us with Allaah, the Mighty and Majestic, and what is
due to us from you if we do that.’ So he said, ‘For my Lord, the Mighty and
Majestic, I ask that you do not worship anything besides Him, and for
myself and my Companions I ask that you grant us shelter and assist us,
and defend us as you defend yourselves.’ They said, ‘So what is there for
us if we do that?’ He said, ‘Paradise is for you.’ They said, ‘Then we will do
that for you.’”
From Jaabir ibn ’Abdullaah, radiyallaahu ’anhumaa, who said, “Allaah’s
Messenger (sallallahu alaihi wasallam) spent ten years in Makkah
following up the people in the places where they settled in ’Ukaaz and
Majannah and in the times of pilgrimage at Minaa, and he would say,
‘Who will shelter me, who will assist me, so that I may convey the
Messages of my Lord, and Paradise will be his?’ To the point that a man
would arrive from Yemen or from Mudarr and come to his people, and
they would say: ‘Beware of the young man of Quraysh, do not let him put
you to trial.’ He would walk amongst them and they would point at him -
until Allaah sent us to him, then from Yathrib and we gave shelter to him
and affirmed the truthfulness of his Message. A man from us would go
out and believe in him and be taught the Qur'aan by him, then he would
go back to his family and they would accept Islaam as a result of his
Islaam. To the point that there did not remain a single household
amongst the Ansaar except that it contained a number of Muslims who
openly manifested their Islaam. Then they all performed ’Umrah, so we
said, ‘For how long will we leave Allaah’s Messenger (sallallahu alaihi
wasallam) cast out amongst the mountains of Makkah in a state of fear?!’
So a group of seventy of our men travelled to him and came to him at the
time of the pilgrimage. We agreed to meet him in the ravine at ’Aqabah.
So we came in ones and twos until we had all gathered and we said, ‘O
Messenger of Allaah. May we give you pledge of allegiance?’ He said, ‘Give
me the pledge that you will hear and obey, in that which is pleasing to
you and in that which is burdensome, in difficulty and in ease, and that
you order the good and forbid the evil, and that you speak for Allaah’s
sake and do not fear the reproach of anyone when speaking for Allaah’s
sake, and that you assist me, and defend me when I come to you just as
you would defend yourselves and your wives and your children, and
Paradise is yours.’ He said, 'So we stood and gave him the pledge and
As’ad ibn Zuraarah took his hand, and he was the youngest of them, so
he said, ‘Do not be hasty, O People of Yathrib, for we have not travelled
this long distance except because we know that he is Allaah’s Messenger
(sallallahu alaihi wasallam), and that fulfilment today will mean splitting
away from the rest of the Arabs, and that the best of you will be killed,
and that the sword will be used against you. So either you are a people
who will withstand that, and your reward will be with Allaah, or you are
a people who fear that you may prove to be cowardly, then you should
make this clear, and it will be an excuse for you with Allaah.’ They said,
‘Withhold, O Sa'd, for by Allaah, we will not abandon this pledge ever,
nor will we be robbed of it.’ So he took it from us upon these conditions,
and promised us Paradise in return for that.”
So here also he would cultivate his Companions upon the Book and the
Sunnah, and upon eemaan, sincerity and purity of intention for Allaah in
every action, far from political methods and from tempting them with
positions of authority. He did not give any of them, either before or after
they entered Islaam, any wish or hope for a position of authority in the
State. So with regard to ’Umar ibn al-Khattaab, radiyallaahu ‘anhu, one
of the greatest of the Companions and the strongest personality amongst
them, Allaah’s Messnger (sallallahu alaihi wasallam) did not promise him
any position of authority, nor did he himself have any desire for that at
all, until the day of Khaybar, twenty years after the beginning of the
Messengership, when Allaah’s Messenger (sallallahu alaihi wasallam)
surprised them by saying, “I will give the flag tomorrow to a man who
loves Allaah and His Messenger. Allaah will grant victory at his hand.” So
’Umar, radiyallaahu ‘anhu, and the rest of the Companions spent the
night wondering whom he would give it to, and ’Umar, radiyallaahu
‘anhu, said, “I never had any love for leadership except on that day.”
So what was it that those noble Companions hoped for?! Was it
leadership itself, or was it that great rank of loving Allaah and His
Messenger? So why did ’Umar ibn al-Khattaab not love leadership if it
was indeed something which Allaah’s Messenger (sallallahu alaihi
wasallam) endeared to them, and trained them for and caused them to
desire it?!
From Aboo Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s
Messenger (sallallahu alaihi wasallam) said, “You will indeed desire for
leadership, but it will be a cause of regret on the Day of Resurrection. So
what a good wet nurse it is, but what an evil weaning one it is.” So he
forbade seeking for it and desiring it.
’Abdur-Rahmaan ibn Samurah, radiyallaahu ‘anhu, said that Allaah’s
Messenger (sallallahu alaihi wasallam) said to me, “O ’Abdur-Rahmaan!
Do not ask for leadership, since if you are given it having requested it, then
you will be left alone to discharge it, but if you are given it without
requesting it you will be helped (by Allaah) in it.”
Indeed on top of all this he firmly implanted the Islamic principle that
positions of authority are prohibited for those who earnestly desire and
crave after them. From Aboo Moosaa al-Ash'aree, radiyallaahu ‘anhu,
who said, “I entered upon the Prophet (sallallahu alaihi wasallam) along
with two men from the sons of my uncle, so one of the two men said, ‘O
Messenger of Allaah! Appoint us to take charge of one of the lands which
Allaah, the Mighty and Majestic, has given you authority over.’ The other
man also said the same. So he (sallallahu alaihi wasallam) said, ‘We do
not appoint to that position anyone who asks for it, nor anyone who is keen
to have it.’” In a wording of Muslim there occurs, “What do you say, O
Aboo Moosaa, or ’Abdullaah ibn Qays?” He said, “So I said, ‘By Him Who
sent you with the truth, they did not disclose to me what they had in
thier minds, nor was I aware that they were going to seek this
appointment.’” He said, “And it is as if I can still see his (i.e., the
Prophets (sallallahu alaihi wasallam)) tooth-stick between his lips.” So he
said, “We shall not, or, do not appoint to authority in this affair of ours
anyone who desires it. Rather you go, O Aboo Moosaa.” So he sent him to
Yemen, and then sent Mu’aadh in addition to him. And in the version of
an-Nasaa’ee there occurs, “We do not seek the assistance in this affairs of
ours of those who request it.”
Al-Haafidh ibn Hajar said, “al-Mu’allib said, ‘Desire for leadership is the
cause for people fighting each other for it to the point that they shed
blood and make wealth and private parts lawful, and therefore great
corruption results in the land. Then the reason for regret is that he may
be killed, deposed or die and then regret having entered into it in the first
place. Since he will be held to account for the evils he has committed and
that which he craved for will be lost to him as soon as he leaves it.’ He
said, ‘And an exception to this is the case of one who has to take it on
due to the fact that the ruler dies and no one else is to be found to take
over but him, and if he does not take over then this will cause corruption
and chaos.’” But leadership and the office of judge are matters which are
essential, and vital to the life of the Muslims, and necessary for the
protection of blood and wealth.
However it is obligatory that in choosing the governors and the
judges that we follow the methodology of Allaah’s Messenger
(sallallahu alaihi wasallam), so these positions are not to be given to
those who ask for them, or desire them, or put themselves forward,
in elections for example, since this pertains to desiring these
positions.
Rather the ones to be chosen are those who are suitable in knowledge,
absence of desire for such a position and piety. Then we must also
benefit from this Prophetic methodology in our education and training.
So we should not bring up the youth to have love for leadership,
authority and position. If we bring them up upon love of these things,
then we have acted contrary to the way and guidance of Allaah’s
Messenger (sallallahu alaihi wasallam) and have led the youth to that
which will only destroy them. Then what success can we expect in this
world or the Hereafter if we act contrary to the methodology of Allaah’s
Messenger (sallallahu alaihi wasallam)?
“And the Hypocrites say, ‘We believe in Allaah and His Messenger,
and are obedient to Allaah and His Messenger.’ Then they turn away
from Allaah’s Messenger (sallallahu alaihi wasallam) to others for
judgement, and they are not Believers. And if they are called to the
Book of Allaah and to His Messenger for judgement about that which
they dispute in, then a group of them turn away from acceptance of
the truth.”
So in what has preceded, we have come to know the methodology of the
Prophets in calling to tawheed and in fighting against shirk and its
manifestations and causes, and that it is a methodology built upon
intellect, wisdom and the true and inborn nature. We have also come to
know the proofs for this - both the general proofs and the proofs in detail
- from the Book and the Sunnah, and from the intellectual angle. So now
we ask: Is it permissible for those who call to Allaah, in any time, to turn
away from the methodology of the Prophets in calling to Allaah? The
answer: In light of what has preceded and what will come, it is not
permissible in the Sharee'ah, nor intellectually, that anyone should turn
away from this methodology and prefer a different way.
Firstly, This is the straight and upright way which Allaah laid down for
all the Prophets, from the first to the last of them. And Allaah, the One
who laid down this methodology, is the Creator of mankind, and the One
Who knows everything about human nature, and knows what is most
beneficial for their souls and their hearts:
“How can He Who created not know when He is the One Who knows
the innermost secret of His servants and is fully aware of them and
their actions?!”
Secondly, The Prophets adhered to it and followed it, which shows
clearly that it is not an area for ijtihaad (independent interpretation and
judgement), so we do not find:
(1) any Prophet beginning his call with Sufism;
(2) another one beginning with philosophy and theological rhetoric
(kalaam);
(3) and others beginning with politics.
Rather we find that they all followed a single methodology, and all gave
the same primary importance to tawheed of Allaah.
Thirdly, Allaah made it obligatory upon our noble Prophet, whom Allaah
made it obligatory upon us to follow, that he should follow them and
their methodology. So He said, after mentioning eighteen of them:
“They are those whom Allaah has guided, so follow the way and
guidance which they were upon.”
And he followed their way by beginning with tawheed and giving the
greatest importance to it.
Fourthly, since their call in its most complete form was to be seen in the
call of Ibraaheem, ‘alayhis-salaatus was-salaam, Allaah further
emphasised the matter and ordered our Prophet Muhammad (sallallahu
alaihi wasallam) to follow his methodology. He says:
“Then We revealed to you, O Muhammad (sallallahu alaihi wasallam),
that you should follow the religion of Ibraaheem who was a Muslim
upon the true religion and was not one of those who worshipped
idols and associated partners with Allaah.”
So the order to follow him covers adherence to his religion which is
tawheed and fighting against shirk. It also covers following his
methodolgy in beginning by calling to tawheed. Then Allaah, the Most
High, further emphasised this order also by ordering the ummah of
Muhammad (sallallahu alaihi wasallam) to follow the way and the
religion of this Prophet who was upon the true religion. So He, the Most
High, says:
“Say, O Muhammad (sallallahu alaihi wasallam), Allaah has indeed
spoken the Truth, so follow the religion of Ibraaheem who was
upright, upon the religion of Islaam, and he did not make any share
of his worship for any created being.”
Therefore the ummah of Islaam is commanded to follow his religion and
way. So just as it is not permissible to act contrary to his religion, then
likewise it is not permissible to turn away from his methodology in
calling to tawheed and fighting shirk and its manifestaions and causes.
Fifthly, Allaah, the Most High, says:
“So if you disagree in any of the affairs of your religion, then refer it
back to the Book of Allaah and the Sunnah of His Messenger, if you
truly believe in Allaah and the Last Day. That is better for you in
this world and the Hereafter, and better in its final consequences.”
So if we refer back to the Qur'aan we are informed that all of the
Mesengers had as their ‘aqeedah the ‘aqeedah of tawheed and that their
call began with tawheed, and that tawheed is the most important and
greatest thing which they came with. We also find that Allaah ordered
our Prophet to follow them and to follow their methodology. Then if we
also refer back to the Messenger, we find that his call from start to finish
gave the greatest importance to tawheed and to fighting shirk and its
manifestations and causes, and we have already seen this in what has
preceded.
Sixthly, Allaah created the creation and organised and ordered it with
laws governing its nature, and laws and prescriptions relating to and
ordering its behaviour. So He caused it to proceed upon natural laws
which are such that if they were broken then this creation would end in
destruction. So He made the heavens and the earth, the planets and the
stars, the sun and the moon and provided laws by which they proceed,
and if they were to be broken then this creation would cease to be. From
these natural laws laid down by Allaah is that animals, humans and
others cannot live except with a spirit and a body. So if the spirit leaves
the body then the body dies and rots, and this body must be buried so
that other animals are not harmed by its stench. Also from the creational
laws laid down by Allaah in the world of plants is that trees cannot stand
and survive except upon a trunk, so if the trunk is cut off then the
branches die.
Then with regard to the world of prescribed laws, no system of prescribed
laws can stand except based on belief/creed (‘aqeedah). So if a system of
prescribed laws has no ‘aqeedah, then it will be ruined and will not
remain as a correct and sound system of prescribed laws. So, for
example, the prescribed laws followed by Ibraaheem, ’alayhis-salaatu
was-salaam, remained for centuries amongst the Arab nation, then when
’Amr ibn Luhayy al-Khuzaa’ee entered shirk into it, then it became an
idolatrous system of laws and its reality changed and it became
corrupted and ruined. This was because it was the ‘aqeedah of tawheed
which provided its firm foundation upon which it stood. From Aboo
Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s Messenger
(sallallahu alaihi wasallam) said, “I saw ’Amr ibn ’Aamir al-Khuzaa’ee
dragging his intestines in the Fire. He was the first one who introduced
the practice of setting animals free for the sake of their deities.” So
Aktham said, “Perhaps the fact that I resemble him will cause harm to
me, O Messenger of Allaah?” He (sallallahu alaihi wasallam) said, “No,
you are a Believer and he was an unbeliever. He was the first one who
altered the religion of Ismaa’eel. He created the idols, and established the
practice of keeping the milk of certain animals for the deities, and of
freeing animals for the sake of the idols, and of freeing for their idols the
she camels which gave birth to female camels as their first and second
deliveries, and of freeing for their idols male camels completing their
allotted number of sirings.”
So after ’Amr ibn Luhayy corrupted the ‘aqeedah supporting the
Sharee’ah which Ibraaheem came with and which was followed by
Ismaa’eel, then it became an idalatrous religion, and the Arabs became
idol worshippers, even though they continued to associate themselves
and attach themselves to Ibraaheem and his religion and his code of
laws, and even though they still clung to a few remnants of what he came
with such as honouring the Ka'bah, and performing tawaaf around it,
and making hajj and ’umrah, and standing in ’Arafah and Muzdalifah,
and making sacrifices, and other acts of devotion to Allaah. Likewise the
message of Moosaa and ’Eesaa was a message of tawheed and a revealed
system of laws. But when they lost their basis of tawheed due to the
saying of the Jews: ‘’Uzayr is the son of Allaah,’ then the saying of the
Christians: ‘The Messiah is the son of Allaah,’ then they became religions
of unbelievers, which it is not permissible to attribute to Allaah, nor to
those noble Prophets.
Allaah, the Most High, says:
“Fight those who do not believe in Allaah, and do not believe in the
Hereafter, nor make unlawful that which Allaah and His Messenger
declare unlawful, nor obey Allaah truly by following Islaam, from the
People of the Book (Jews and Christians), until they pay the jizyah
tax in a state of being subdued and debased. For the Jews said that
’Uzayr is the son of Allaah and the Christians said that the Messiah
is the son of Allaah. That is merely the false saying of their tongues,
like the saying of the idolaters before them. Allaah’s curse is upon
them. How can they deviate from the truth which is manifest?”
From Aboo Sa'eed al-Khudree, radiyallaahu ‘anhu, from the Prophet
(sallallahu alaihi wasallam) who said, “On the Day of Resurrection a caller
will call out that every nation should follow that which it used to worship.
So none will remain from those who used to worship others besides Allaah,
idols and false deities, except that they will fall into the Hell-Fire until none
remain except those who used to worship Allaah, the righteous and the
impious, and the remainder of the People of the Book. So the Jews will be
called and it will be said to them: ‘Whom had you used to worship?’ They
will say: ‘We used to worship ’Uzayr, the son of Allaah.’ So it will be said to
them: ‘You have lied, Allaah did not take any wife, nor any son, so what do
you want?!’ So they will say: ‘We are thirsty, O our Lord, so give us
something to drink.’ So they will be directed: ‘Will you not then drink?’ And
they will be gathered and taken to the Hell-Fire, which will be like a mirage,
some parts of it devouring others, and they will fall into it. Then the
Christians will be called, and it will be said to them: ‘Whom had you used
to worship?’ They will say: ‘We used to worship the Messiah, the son of
Allaah.’ So it will be said to them: ‘You have lied, Allaah did not take any
wife, nor any son.’ It will be said to them: ‘What do you want?’ So they will
be treated like the others, until none remain except those who used to
worship Allaah (alone), the righteous and the impious. The Lord of the
Worlds will come to them in a form closest to what they will expect. Then it
will be said to them: ‘Why are you waiting? Every nation has followed what
it used to worship.’ They will say: ‘We separated ourselves from the people
in the world despite being in need of them, and we did not associate
ourselves with them, and we are waiting for our Lord whom we used to
worship.’ So He will say: ‘I am your Lord.’ So they will say twice: ‘We do
not worship anything besides our Lord.’”
So the point in question which is seen in both of the Aayaat and the
hadeeth is that the messages of Moosaa and ’Eesaa, two messages
comprising tawheed and eemaan were corrupted by the Jews and the
Christians, by their worship of ’Uzayr and ’Eesaa and their saying about
them. So because of this they became idolaters and unbelievers, and
these two messages, due to their abominable action and their foul
distortions, turned into false and idolatrous religions, which it is not
permissible to attribute to Allaah, nor to those two noble Messengers,
even though very many of the laws from the prescribed law of Moosaa
and ’Eesaa still remained.
So it will be clear to the reader that the ‘aqeedah of tawheed is the
relation to all of the prescribed law systems of the Prophets, including
the final Prophet (sallallahu alaihi wasallam) like the relation of the
foundation to the building. So the building cannot stand without the
foundation, and it is like the trunk of the tree, it cannot stand without it.
Or like the spirit with relation to the body: the body cannot live without
the spirit. So the person with intellect must compare and judge all other
calls with these intellectual and Sharee’ah proofs in order to see which of
them are upon the way of the Prophets and which are far removed from
that. Then I wish to add three examples which will increase our
understanding of the prescribed ways laid down and commanded by
Allaah, and that the organisation and order found in them is something
required, and must be followed, and that it is not permissible to turn
aside from it.
1. The Prayer. Allaah’s Messenger (sallallahu alaihi wasallam) taught
the Prayer by practical examples, and he said: “Pray as you have seen me
praying” So he (sallallahu alaihi wasallam) began by standing, then the
takbeer, then the recitation, then the rukoo’, then the sujood, and he did
this in every rak’ah. He performrd the second rak'ah in the same way,
followed by the tashahhud, then at the end of the Prayer the final
tashahhud, followed by salaam.
So if a Jamaa’ah now said that it is better in this age, or that it is
obligatory that we should begin the Prayer with the salaam and finish it
with the takbeer, or that we should say the tashahhud in the place of
Faatihah and vice versa; if this Jamaa’ah did this, or any of these things,
then would this Prayer be correct, and would it be Islamic?!
2. The Hajj. Allaah’s Messenger (sallallahu alaihi wasallam) performed
Hajj and taught the people the rites of Hajj, and said, “Take your rites of
pilgrimage from me.” He made the standing in Arafah in a specific place,
at a specific time, the ninth day, and he made the night-stay in
Muzdalifah on a particular night, and he made the Day of Sacrifice, and
the days and nights of Tashreeq in a particular time and place. He also
made the Tawaaful-Ifaadah at a particular time, and he laid down a
particular place for the Sa’ee between Safaa and Marwaa, its starting
point and finishing point were laid down. So if a Jamaa’ah wished to
change any of these rites and alter their time or place, for example
saying, “We want the Tawaaful-Ifaadah to be performed on the ninth day,
and to be done between Safaa and Marwaa, and we want to move the
standing in ’Arafah to the eighth or the tenth day, and that it should be
done in Muzdalifah or Minaa, and we want the sacrifice to be done in
’Arafah, or we want to bring some rites forward and delay others
according to what will be helpful and according to the stituation of the
pilgrims.” Then would this be an Islamic Hajj, or would it rather be an
evil distortion and a disfigurement of this rite?!!
3. The Main Point. Allaah’s Messenger (sallallahu alaihi wasallam)
began his da’wah with tawheed , and likewise all the Messengers. He
also used to command his governors and daa’ees to begin by calling to
tawheed. There are many examples showing this, from them is his saying
to Mu’aadh when he sent him to Yemen: “You are going to a People from
the People of the Book, so let the first thing which you call them to be the
testification that none has the right to be worshipped except Allaah. So if
they accept that from you, then infrom them that Allaah has obligated upon
them five Prayers in every day and night. So if they accept that then inform
them that Allaah has obligated upon (them) a charity which is to be taken
from their rich and given to their poor.”
So do you not see that it was an organised call and an ordered
Sharee’ah?! It begins with the most fundamental principle and then
moves on to what is next in importance, then what follows in importance.
So why do we fail to understand this precise organisation? Why do we
fail to comply with it? And why do we understand that it is obligatory
upon us to comply with the way laid and prescribed by Allaah and
the precise organisation in matters of worship and its parts, but we
do not understand the way laid down and prescribed by Allaah and
the precise organisations in the field of da’wah, which was followed
closely by all of the Prophets in succession? How is it that we make it
permissible to act contrary to this great and fundamental methodology
and to turn aside from it?! This is a very serious matter and the callers
must re-examine their minds and change their standpoints. Has the
Islamic ummah, and in particular its callers, benefitted from this great
methodology, the methodology of the Prophets, in giving importance to
tawheed and in making it the starting point for their da’wah?!! The
answer is that the state of the ummah is a very painful and bitter one. If
a person were to die due to pain and grief at this dark and painful
situation, then that would be fully appropriate. How is that?!! Indeed
many of the people of the ummah of Islaam, which includes its daa'ees
and its thinkers, are ignorant of this methodology, and some of them
merely pretend to be ignorant of it. The devils have come between them
and have led them away from it. Instead they have taken up
methodologies contrary to the methodology of the Prophets,
methodologies which are disastrous for their religion and their wordly
life. How appropriate is the saying of the truthful and trusted Messenger
(sallallahu alaihi wasallam) to them, “You will certainly follow the ways of
those who came before you, handspan by handspan, and cubit by cubit,
even to the point that if they were to enter a lizard’s hole you would enter
it.” We said, “O Messenger of Allaah, (do you mean) the Jews and the
Christians?” He said, “Who else.” And his (sallallahu alaihi wasallam)
saying, “The Jews split into seventy one sects, and the Christians split
into seventy two sects, and this ummah will split into seventy three sects,
all of them in the Fire except one, and that is the Jamaa’ah.” And in a
wording, “Which is that, O Messenger of Allaah?” He said, “That which I
and my Companions are upon.”
So the people have become like the scum found upon the surface of
flood-water just as Allaah’s Messenger (sallallahu alaihi wasallam) said,
“It is about to happen that the nations invite one another to come upon you
just as those invited to a meal come together to eat from the dish.” So
someone said, “Is that because of our small number on that day?” He said,
“Rather on that day you will be many, but you will be like the scum found
upon flood-water, and Allaah will pluck away fear of you from the hearts of
you enemies, and Allaah will cast wahn into your hearts.” Someone said,
“And what is wahn?” He said, “Love of this world and hatred of death.”
Certainly they have become like the scum upon flood-water, and the
nations have invited each other to attack them just as those invited to a
meal come together to eat from the dish. They have attacked them within
their own lands, humbled them, subjugated them, taken possession of
them and their lands, plundered their riches, and corrupted their
manners - all of this is a result of being far from the methodology
prescribed by Allaah, the methodology of the Prophets. Then when fully
submerged in this painful state and when it was too late, many people
opened their eyes and awoke from their slumbers. So they began
shouting out to the people, “Return to Allaah, for these are the ways to
salvation.” They began writing and delivering speeches, giving directions
to the people, making plans and outlining the means to attain might,
honour and salvation. Each of them strove and acted according to what
appeared to them to be the truth. So I say in truth: They put forward a
great deal in the field of manners, society, politics and economics, and
they are many and represent a number of different orientations. If their
efforts were united and they began with what the Messengers began with,
and they earnestly strove to follow their methodology, then their ummah
would escape from what it has fallen into and they would be able to
reach what they desire. The most significant of these orientations are
three:
The first is represented by a group who follow the methodology of the
Messengers in its ‘aqeedah and its da’wah, and who cling onto the Book
of their Lord and the Sunnah of their Prophet, and who follow in the
footsteps of the Pious Predecessors (as-Salafus-Saalih) in their ‘aqeedah,
their worship and their da’wah. This is the orientation which it is
obligatory upon the Muslims to adopt, in obedience to the saying of
Allaah, the Most High,
“And hold fast, all of you together to the Rope of Allah and be not
divided.”
They must do this so that their efforts can achieve success and so that
they attain the Pleasure of their Lord, and so that they achieve strength
in order to attain the honour, nobility and success which they desire. A
point to be held against them is that they have not expended the
necessary monetary and physical efforts needed to broadcast the true
da’wah, and have not presented the truth vigorously in the form of
da’wah and publications such as benefit the rank and loftiness of their
da’wah.
The second is represented by a group who direct their attention to some
of the actions of Islaam, and are dominated by Soofee tendencies which
have seriously undermined the ‘aqeedah of tawheed in the souls of many
of its followers, and have produced that which is to be held against them
in their creed (‘aqeedah) and their worship. Shaykh Taqiyyuddeen al-
Hilaalee and Shaykh Muhammad Aslam, a graduate of the Islamic
University, and others have written critiques directed to this group, and
it is binding upon them to benefit from this and to return to the truth
and the correct way.
The third, is represented by a group which directs its attention to the
political, economic and social aspects of Islaam. It has put forward a
good deal, and what they have forwarded is known by what is to be
found in the libraries, upon the pulpits and in the Universities. They are
to be thanked for the efforts they have expended. From the criticisms
that need to be made of this orientation is that they have written a great
deal in the political field in the name of Islamic Politics, and the call to
the supremacy and authority of Allaah, and the establishment of the
Islamic state. They urge the Islamic ummah, especially its youth, to
devote all their efforts and to mobilize their potential in order to realise
this goal. They use very forceful and captivating methods, so as to
captivate the hearts and seize the minds. They have written a great deal
of good and beneficial things in the field of Islamic economics and about
the virtues of Islaam, such things as are needed by the ummah,
particularly at this time, and this is something for which they deserve
praise. But at the same time they are to be criticised for the fact that
while giving importance to these aspects, they have clearly neglected the
right of ‘aqeedah. So if they had directed the same vigour and importance
to the correction of ‘aqeedah upon the methodology of the Prophets, and
had utilised their efforts and their pens to uproot practices of shirk and
its manifestaions, and innovations, and false superstitions and fables,
then they would have been able to achieve a great deal of good for Islaam
and the Muslims, and they would have set about the matter in the
correct manner. Then they would have truly been upon the methodology
of the Prophets, ’alayhimus-salaatu was-salaam. So since their da’wah
and their intellectual writings are as I have described, and I am one of
the many readers of these writings, I wished to put forward some
observations to the leaders of this orientation, bearing in mind the heavy
responsibility which they bear before Allaah, Who said in the clear and
decisive Aayaat of His Book,
“Remember when Allaah took the covenant from the People of the
Book that they would explain it to the people and not hide it.”
This a duty to be done following the way of the scholars of this ummah
and its sincere callers, beginning with the Companions and continuing
right up to the sincere scholars of this present time. So I hope those who
are inclined to this orientation will have good thoughts about their
brother and share his feelings concerning the heavy responsibility which
we bear before Allaah, and open their hearts to criticism which I hope
will lay the foundation for and will lead to good and benefit the Islamic
ummah. I also hope that they will understand that the Companions of
Allaah’s Messenger (sallallahu alaihi wasallam) used to discuss some of
his decisions with him and he would open his heart to discussion and
would give up his own view if he saw that something else was more
correct, from the view and opinions put forward by his Companions, and
sometimes the Qur'aan was sent down in support of their views.
So from the greater leaders of this orientation is the thinker Abul-A’laa
al-Maududi. There are very serious and severe criticisms to be made
concerning him, and it is not permissible for a Muslim who fears Allaah
and respects Islaam, which raises its followers above veneration of people
and their ideas, to remain silent about this.
So from these criticisms are:
Firstly: He did not make the starting point of his da’wah the starting
point of the Prophets, ’alayhimus-salaatu was-salaam, which was the call
to tawheed, and to make all worship purely for Allaah, and to fight
against shirk and its manifestations. This was despite the fact that his
country which he grew up in is one of Allaah’s lands having the severest
need for the call of the Prophets, and the situation there greatly demands
it. It is a land rooted in many centuries of idolatry, where idols, cows,
rocks, monkeys and private parts are worshipped. In it are found the
lowest, foulest and most despicable forms of idolatry. Then the Muslims
in this land, except for a few of them, are some of those furthest removed
from understanding Islaam and from tawheed. Their beliefs are greatly
influenced by the beliefs of their neighbours, the idol-worshippers. How
often a person will see an idol worshipped by the idolaters garlanded with
flowers - and opposite it you will see a mosque of the Muslims containing
a decorated tomb, likewise garlanded with flowers. Incense is burned
around it and it is dressed with silk. The Muslims come to them with the
utmost devotion, with extreme fear, humility and respect, along with
their belief that the pious in the graves know the Hidden and the Unseen
and have some control over the creation. So have you ever seen a land
upon Allaah’s earth throughout history, in the present or the past,
having a greater need for da’wah to tawheed than this land?!
Secondly: He gave most importance to the political aspects and this took
up a very large proportion of his da’wah, and gave it a greater emphasis
than that given to it by Islaam and which was understood by the
scholars of the Salaf of this ummah, the scholars of hadeeth and Fiqh,
and he laid down for himself and his followers a goal not laid down by
Allaah and His Messengers, and which He did not make a duty upon
them or their followers, since it is beyond human capability. Maududi
said, speaking about this goal:
(a) “Perhaps it has become clear to you from our books and treatises that
the final goal which we aim for in our present struggle is to cause a
revolution overthrowing the leadership, and what I mean by that is
that which we wish to attain and be successful in achieving in this world
, is to purify the earth from the filth of wicked leaders and their
supremacy, and to establish the system of pious and rightly-guided
leadership (imaamate). So this continuous struggle and striving is seen
by us to be the greatest and most effective way of attaining the Pleasure
of the Lord, the Most High, and of seeking His Face, the Most High, in
this world and the Hereafter.”
Hopefully the bright, intelligent and knowledgeable reader who
memorises the Qur'aan and recites it during the night and at each end of
the day, and considers the call of the Prophets, from the first to the last
of them, will not know that this is supposed to be the goal of the
Messengers for which they struggled. Nor will he understand that this
striving and effort is the greatest and most effective way of attaining
Allaah’s Pleasure and seeking His Face. Rather the greatest and most
effective way of attaining the Pleasure of the Lord is by following the
methodology of the Prophets in their da’wah, and following in their
footsteps by purifying the earth of corruption and shirk, and the greatest
means is eemaan with its well-known pillars and Islaam with its pillars
which are also well known.
Then Maududi knows fully well the state of the people of India with
regard to their ignorance of Islaam and the innovations and misguidance
which they are upon. He knows full well that there is within them
remnants of the beliefs, manners and customs of their previous religions.
He has himself has spoken about this in his book “Waaqi’ul Muslimeenwa-
Sabeelun Nuhood-Bihim” (The State of the Muslims and the Means
for their Revival), in a section in which he talks of the shortcomings and
negligence of the rulers with regard to Islamic education, and that the
institutions that are established for education only benefit the higher and
middle levels of people. He said, “The ignorant and the deluded have
continued in a state of total ignorance about the teachings of Islaam,
deprived to a great extent of its effect of reform and rectification. The
reason for this is that non Muslims used to enter into Allaah’s religion as
whole nations and tribes, but many of the false and futile practices and
customs of the days of ignorance which they used to be upon before
Islaam are still widespread amongst them today. Indeed not even their
thoughts and beliefs have completely changed; so even now many of the
beliefs of the mushriks remain and the false ideas which they inherited
from the religions of their unbelieving forefathers. The most that can be
said to have changed after they entered into Islaam is that they brought
new gods into the history of Islaam. These were the same gods which
they worshipped before, except that they chose new names using Islamic
terminology for their ancient idolatrous actions.
“They then continued to behave as before, the only thing that changed
was the outward appearance. If you wish to see proof of what I say, then
closely examine the religious state of the people of one area of your land,
and then look into history and research the religion which the people of
this area used to practice before Islaam. You will realise that there are
many things which are very similar, in both beliefs and actions, to the
previous religion except that they have taken on a different form and
appearance. So those areas in which the Buddhist religion, for example,
was found before Islaam, and where the people used to worship relics of
Buddha: here there would be one of his teeth, there would be some of his
bones and so on - which would be worshipped by the people, and from
which they would seek to derive blessings. Then today you will find that
the people in those areas do the same thing with the hair from the head
of the Prophet (sallallahu alaihi wasallam), or with his footprints, or they
seek blessings from any relics left behind by the righteous Muslims and
worshippers from amongst them. Likewise if you were to examine many
of the practices and customs which have found their way into the Islaam
practiced by some tribes, and were then to see the practices and customs
of the non Muslim people of the same tribes - you would find that there
is very little difference between them. Is this not a clear proof that those
who were in charge of the Muslims and their social affairs in past
generations fell far short of their duty in that they did not aid and assist
those who strove individually to propagate Islaam...”
So Maududi was fully aware of the state of his land. He knew its history,
and he knew the extent to which the beliefs of the Muslims were
connected to and influenced by the beliefs of their forefathers and indeed
present day idolaters. Then he criticised the Muslim rulers of the past for
falling short in their duty of propagating Islaam, and failing to assist
those individuals who strove to propagate Islaam, and for failing in their
duty of establishing Islamic education. So this profound understanding
should have lead him to see the strength of the methodology of the
Prophets in calling to tawheed, and that all worship should be made
purely for Allaah, and in concentrating upon giving importance to the
Muslims’ ’aqeedah in order to save them from the claws of the shirk of
Hinduism, Buddhism and their like. Indeed it was upon him that he
should desist from opposing the callers to tawheed at the very least - if
he was not going to assist them with the strength he was given in da’wah
and writing - and that he should assemble his followers in this field
instead of applying huge resources in the field of politics and economics.
Furthermore, if the people were to die having certainty upon all of his
books written about politics and economics, then would that save them
from the idolotary which they are upon, and then would that save them
from the Fire.
Then with whom will he establish the system of righteous and rightly
guided rulership when he has opened up the doors for anyone to enter
into his Jamaa’ah and organisation. The door is open for the Bareilawi -
the extreme grave worshipper, and for the Raafidee Shee’ah, and for the
Deobandi, and for the Salafee - so that the sick are mixed with the
healthy. Then the result of this, as is seen, is that sickness overcomes
them all and its germs are spread to the healthy, so at the very least
their tongues and pens are afflicted and become paralysed and unable to
give da’wah to and write concerning tawheed and the Sunnah, and
unable to fight against innovation and shirk. This is one of the results of
this form of gathering together and the programmmes and outlines laid
down for it. So will the like of these people be able to purify the earth
from corruption, and to establish the system of righteous and rightly
guided rulership, which in his view the Companions of Muhammad
(sallallahu alaihi wasallam) were not able to establish after the four
rightly guided Caliphs, nor were the sons of the Muhaajiroon and the
Ansaar: since Maududi holds - and in that he is following the severest
enemies of the Companions and those who love and ally themselves with
them - that rulership after ’Uthmaan and ’Alee was based upon
principles of the days of ignorance instead of the principles of Islaam. So
if the rulership of those whom Allaah’s Messenger (sallallahu alaihi
wasallam) and his rightly guided Caliphs and his noble Companions were
pleased with was a rulership based upon principles of the days of
ignorance, then what can we expect from an organisation (jamaa’ah)
which gathers the most alien orientations and the furthest of them away
from the way of the Prophets.
(b) And he said, “One of the reasons for regret is that we see the people
today, all of them, the Muslims and the non-Muslims, are heedless of
this thing that we have made our goal and have set our sights upon. As
for the Muslims, then it is because they regard it as a purely political
goal, and they hardly realise its status and importance in the religion.
Then as for the non-Muslims due to their being brought up with blind
hatred towards Islaam, and their ignorance and lack of knowledge about
its teachings, then they certainly do not know that the leadership of the
wicked and evil-doers is the source of all disasters and calamities that
afflict mankind, and that the well-being and happiness of mankind rests
solely upon the reins of authority over the wordly affairs lying in the
hands of the righteous and just.”
That which he takes as his goal and the goal of his followers and what
they set their sights upon is something important, but it is something
other than the goal of the Prophets. But rather what is greater and more
deserving of attention is to strive for the guidance of the people, and to
call them all, the weak and the strong, to tawheed. This was the goal of
the Prophets and those who seel to rectify the affairs.
As for his saying, '“The leadership of the wicked and evil-doers is the
source of all disasters and calamities that afflict mankind...”
Then I say: This may be one reason and alongside it are other causes:
the unbelief of the nations in Allaah, and their commission of shirk, and
their rejection of the guidance brought by the Prophets.
Allaah, the Most High, says:
“And when We wished to destroy a town (of transgressors) We
ordered those in authority to be obedient, but they were disobedient
and transgressed, so Allaah’s threat of punishment became certain
for them, so we destroyed them totally.”
He, the Most High, says:
“And any misfortune which strikes you in this world in your selves,
family and wealth, then it is as a punishment from Allaah for the
sins which you have committed, and your Lord forgives many of
your sins and does not punish you for them.”
He, the Most High, says:
“And how many towns transgressed against the orders of their Lord
and His Messengers, so We gave them a severe reckoning and
punished them with a tremendous and terrible punishment (Hellfire).”
So because of transgression of the people, the rulers and the ruled, the
rich and the poor, Allaah sends disasters, misfortunes and calamities
upon them. He sends upon them wars of destruction, deadly diseases,
devastating famines, thunderbolts, torrents, removal of blessings from
the earth and so on. Then the worship of idols present in India and
elsewhere is more hateful to Allaah and to His Prophets and the
righteous rectifiers than the oppression of the rulers, even though it also
serious and hateful to Allaah.
Therefore you see what Ibraaheem said:
“And keep me and my sons away from worshipping idols. O my Lord
they have indeed caused the misguidance of many people.”
It was in his time that the most oppressive, arrogant and corrupt ruler
lived. But Ibraaheem, ‘alayhis-salaam, took as his goal the call to
tawheed and the obliteration of shirk. So when the word of tawheed
becomes manifest and the voice of shirk is wiped out then the condition
of the people, both the rulers and the ruled, is rectified.
(c) He also said, “So if someone today wishes to purify the earth and
change the corruption to well-being, unrest to security, corrupt manners
to righteous manners, sins to good deeds, then it will never be enough for
him to call them to good, and to admonish them to have taqwaa and fear
of Allaah, and to encourage them upon good manners. Rather it is a duty
upon him to gather what he is able with regard to the resources of
righteous people, and form them into an organised group and a strong
community, such as will enable him to snatch the reins of authority from
those who are in charge of the civilisations in this world, and bring about
the revolution aspired for, to attain leadership of the world and rulership
(imaamate).” So how is it that these people in a sorry condition turn away
from the methodology of the Prophets, and leave alone the most severe
sickness afflicting the nations, which is shirk? They take no notice of
this, and instead they want to gather righteous people into organised
groups and a strong community, in order to attain what they have laid
down as their goal and have set their sights upon! So tell me, by your
Lord, where will these resources of righteous people come from when we
have conceitedly turned away from the ‘aqeedah of the Prophets and
their methodology in raising the people (tarbiyah) and in da’wah?! Will
they fall down from the sky for us?!
(d) Then al-Maududi says, '“Indeed the matter of leadership and
rulership is the most important matter in human life and the most
fundamental principle. Then the importance of this matter and its
seriousness is not something new to this age, rather it is something
which is tied to human life and which human life is dependent upon
since the most ancient of times, and what an excellent witness to this is
the common saying, ‘The people are upon the religion of their kings.’ So
because of this it is reported in the hadeeth, ‘The scholars of the ummah
and its leaders are the ones responsible for its well-being or its
corruption.’”
This is the view of this great thinker! Whereas I bear witness before
Allaah that if I had merely heard it reported by a truthful person I would
have thought that he was perhaps mistaken in attributing it to this
thinker. But what can I or anyone else say when it occurs in his book, al-
Usasul-Akhlaaqiyyah lil-Harakatil-Islaamiyyah, which he gave as a lecture
to a gathering of the committee members of the Islamic University and its
helpers and those influenced by it. He gave the talk in a crowded
conference more than forty years ago, and the people, particularly his
followers, circulated it whilst giving it a warm welcome and respecting it,
from that day till this.
But in reality the most important matter is that which all of the
Prophets, ’alayhimus-salaatu was-salaam, came with, and that is the
matter of tawheed and eemaan. This is summed up by Allaah, in His
Saying:
“We did not send any Messenger before you, O Muhammad
(sallallahu alaihi wasallam), except that We revealed to him that
none has the right to be worshipped except Allaah, so make all of
your worship purely for Him.”
“We sent a Messenger to every nation, ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah.”
“And We have revealed to you, O Muhammad (sallallahu alaihi
wasallam), and to the Messengers before you that if you commit
shirk with Allaah then your actions will be nullified and you will be
one of those destroyed. Rather worship Allaah alone, and be one of
those thankful for Allaah’s favours, of being guided to worship Him
alone, and being free of worshipping idols and false gods.”
This is the most important matter and because of it occurred the struggle
between the Prophets and the misguided nations, and due to it those
who drowned were drowned, those who were destroyed were destroyed,
those who were swallowed up in earthquakes were swallowed up, and
those who were punished were punished, and we have already quoted
the many proofs for this in what has preceeded, so refer to that.
(e) Then he says, “The true goal of the religion is to establish the system
of righteous and rightly guided leadership (imaamate)”
I say, rather the true goal of the religion, and the purpose for the creation
of Jinn and mankind, and the purpose for the sending of the Messengers,
and the sending down of the Books, is the worship of Allaah, and that all
the religion (Deen) be made purely for Him. Allaah, the Most High, says:
“Alif Laam Raa. This is the Book whose Aayaat are perfected and
free from falsehood, and fully explained, from the One All-Wise, and
All-Knowing. Making clear that you should worship none but Allaah
alone, attributing no partner to Him. Say, O Muhammad (sallallahu
alaihi wasallam), to the people, ‘I am a warner to you from Allaah,
warning of His punishment for those who disobey Him and those
who worship the idols, and a bringer of good tidings of His reward
for those who obey Him and make worship purely for Him.’”
So since this is Maududi’s view of leadership, rulership and imaamate,
i.e. that it is the true goal of the religion and is the most important
matter in the life of mankind, and the most fundamental principle, then
it is fitting here that I quote Shaykhul-Islaam Ibn Taymiyyah’s refutation
of Ibnul-Mutahhir al-Hullee, one of the Imaamee Raafidees, who went to
extremes and beyond bounds with regard to the matter of imaamate.
Shaykhul-Islaam said, “The Raafidee author said, ‘To proceed, this is a
noble treatise and fine saying, comprising the most important of the
rulings of the religion, and the most excellent of all the affairs of the
Muslims, which is the issue of imaamate, which causes through its
attainment the achievement of the level of highest esteem, and it is one of
the pillars of eemaan, which produces the right to everlasting life in
Paradise, and freedom from the Anger of the Most Merciful...’ (So
Shaykhul-Islaam, rahimahullaah, said) So it is to be said that speech
with regard to this is necessary from a number of angles:
Firstly: That it is to be said: One who says that the question of
imaamate is the most important of the rulings of the religion is a liar
according to the consensus (ijmaa’) of the Muslims, both the Sunnis and
the Shee’ah. Indeed it is kufr (unbelief) since the matter of eemaan in
Allaah and His Messenger is more important than the question of the
imaamate, and this is something known necessarily from the religion of
Islaam. So the unbeliever does not become a Believer until he testifies
that none has the right to be worshipped except Allaah, and that
Muhammad (sallallahu alaihi wasallam) is the Messenger of Allaah. This
was what Allaah’s Mesenger (sallallahu alaihi wasallam) fought the
unbelievers for, firstly, as is well-reported in the Saheehs and elsewhere,
that he said, “I have been ordered to fight the people until they testify that
none has the right to be worshipped except Allaah, and that I am the
Messenger of Allaah, and they establish the Prayer, and pay the Zakaat.
So if they do that then their blood and their wealth is safe from me, except
due to a right pertaining to it.'”
“And Allaah, the Most High, says:
“So when the Sacred Months are completed then kill the Mushriks
wherever you find them on the earth, and take them captive, and
prevent them from travelling freely in the land, and seek to ambush
them wherever possible. But if they repent and leave their worship
of others besides Allaah and their denial of Allaah’s Messenger
(sallallahu alaihi wasallam), and instead make their worship purely
for Allaah, upon tawheed, and they establish the Prayer, and pay the
Zakaat, then leave their way free.”
“So this is what ’Alee, radiyallaahu ‘anhu, proclaimed when he (sallallahu
alaihi wasallam) sent him, and likewise the Prophet (sallallahu alaihi
wasallam) used to come across the unbelievers, and he would safeguard
their blood merely due to their repenting from kufr; he would never make
any mention of the imaamate to them. And Allaah, the Most High, says
after this:
“So if they repent from their unbelief and their shirk, and they
establish the Prayer, and pay the Zakaat, then they are your
brothers in the religion (Islaam).”
“So He made them brothers in the religion due to repentance. So the
unbelievers in the time of Allaah’s Messenger (sallallahu alaihi wasallam)
when they became Muslims, then the rulings of Islaam became operative
upon them. The imaamate was never mentioned to them. No one from
the people of knowledge reports such a thing from Allaah’s Messenger
(sallallahu alaihi wasallam), neither through a report with limited
sources, nor a report widely reported. Rather we know by necessity that
the Prophet (sallallahu alaihi wasallam) had not used to make any
mention of the imaamate, neither generally nor specifically, so how can it
be the most important matter from the rulings of the religion...
“Secondly: It should be said: eemaan in Allaah and His Messenger is
more important than the question of imaamate in every time and place.
Indeed the imaamate will neither be the more important, nor the more
excellent at any time.
“Thirdly: It should be said: It would have then been obligatory upon the
Prophet (sallallahu alaihi wasallam) to explain it to his ummah remaining
after him, just as he explained to them the matters of the Prayer, the
zakaat, fasting and hajj, and just as he precisely explained the matters of
eemaan in Allaah, and tawheed of Allaah and the Last Day. And as is
known the question of the imaamate is not explained in the Book and the
Sunnah with the explanation given to these fundamental matters.” Then
he said, “Also, as is known, the most excellent of the affairs of the
Muslims, and the most important matter in the religion has the right
that its mention in the Book of Allaah, the Most High, should be more
frequent and prominent than other things, and that the Messenger’s
explanation of it should take precedence over other matters. So the
Qur'aan is replete with the mention of the tawheed of Allaah, the Most
High, and with mention of His Names, His Attributes, His angels, His
Revealed Books, His Messengers, the Last Day, narratives, orders and
prohibitions, prescribed punishments and laws of inheritance, contrary
to the case with the imaamate. So how can the Qur'aan be replete with
other than that which is most important and most excellent? Also,
Allaah, the Most High, has made success dependent upon that wherein
there is no mention at all of the imaamate. So He says:
“So whoever obeys Allaah and His Messenger - by submitting to their
commands, and being pleased with their judgement, and witholding
from what they forbid, then he is with those whom Allaah has
blessed with guidance and obedience in this World and with Paradise
in the Hereafter - with the Prophets, their sincere followers who
were upon their way, the martyrs and the righteous. And what an
excellent Companionship in Paradise they are.”
“And He says:
“Whoever obeys Allaah and His Messenger, then Allaah will enter
him into the Gardens of Paradise..., and whoever disobeys Allaah
and His Messenger and transgresses the limits which He has laid
down, then Allaah will enter him into the Fire in which he will
remain forever and recieve a humiliating punishment.”
“So Allaah explains in the Qur'aan that whoever obeys Him and His
Messenger will be successful in the Hereafter, and that whoever disobeys
Allaah and His Messenger and transgresses the limits He has laid down,
then he will be punished, and this is the difference between the
successful and the miserable, and the imaamate is not mentioned.
“So if someone were to say, ‘But the imaamate is part of the obedience to
Allaah and His Messenger!’ Then it is to be said, ‘Its status can at most
be like some of the obligatory duties such as Prayer, Zakaat, Fasting and
Hajj, and other duties which are a part of obedience to Allaah and His
Messenger. So how can it alone be the most excellent of all the affairs in
the religion?!’”
Shaykhul-Islaam says, “The fifth aspect is his saying, ‘And it is one of the
pillars of eemaan which produces the right to everlasting life in Paradise.’
Then it is to be said: Who makes this a pillar of eemaan except for the
people of ignorance and falsehood?! And we will speak, if Allaah wills,
about what he mentioned concerning that. But Allaah, the Most High,
has described the Believers and their condition, and the Prophet
(sallallahu alaihi wasallam) explained eemaan and mentioned its
branches. And Allaah did not mention the imaamate nor did His
Messenger, amongst the pillars of eemaan. As occurs in the authentic
hadeeth, the hadeeth of Jibreel when he came to the Prophet (sallallahu
alaihi wasallam) in the form of a desert Arab and asked him about
Islaam, eemaan and ihsaan. He (sallallahu alaihi wasallam) replied,
“Islaam is that you testify that none has the right to be worshipped
except Allaah, and that Muhammad is the Messenger of Allaah, and you
establish the Prayer, pay the Zakaat, fast in Ramadaan and perform Hajj
to the House.” And he said, “Eemaan is that you have eemaan in Allaah,
His Angels, His Books, His Messengers, the Last Day and the
Resurrection after death, and that you have eemaan in Pre-Decree (qadr),
the good and the bad of it.” And he did not mention the imaamate. And
he said, “Ihsaan is that you worship Allaah as if you were seeing Him,
and even though you do not see Him, yet He certainly sees you.” And the
authenticity of this hadeeth is agreed upon, the scholars having
knowledge of narrations are united in agreeing to its authenticity. It is
also reported by the Compilers of the Saheehs through different chains,
and it is agreed upon from the hadeeth of Aboo Hurayrah, and it is
reported by Muslim from the hadeeth of Ibn ’Umar. And Allaah, the Most
High, says:
“The Believers are only those who when Allaah is mentioned then
their hearts tremor with fear, those who comply with His orders and
are humble and submissive when He is mentioned, and when the
Aayaat of His Book are recited to them their eemaan increases,
those who have certainty that His judgement and decree is
operative upon them and they do not place their hope in other than
Him, nor fear other than Him. Those who correctly establish the
Prayer, and spend of the welath which Allaah provided them with as
He ordered and obligated upon them. They it is who are truly the
Believers. For them are high ranks with their Lord and forgiveness
and excellent provision in Paradise.”
“So He attested to the eemaan of these people without any mention of the
imaamate. And Allaah, the Most High, says:
“The Believers are only those who truly believe in Allaah and His
Messenger, and then do not doubt about that, and devote
themselves to obedience to Allaah and His Messenger, not doubting
about the duties made obligatory upon them by Allaah. Those who
fight the Mushriks with their wealth and their selves, fighting them
as ordered by Allaah so that Allaah’s Word should be uppermost.
They are the ones who are truthful in their saying that they are
Believers.”
“So He declared them truthful in their eemaan without any mention of
the imaamate. And Allaah, the Most High, says:
“It is not righteousness that you (O Jews and Christians) turn your
faces to the east or the west, but rather righteousness is the
righteousness of those who truly believe in Allaah and the Last Day
and the Angels and the Book and the Prophets, and who give their
wealth despite loving it to the near relatives, the orphans, the poor,
the needy travellers, those who ask, and for freeing slaves. Those
who correctly establish the Prayer and pay the Zakaat, and those
who keep the Covenant which they have made. Those who patiently
persevere upon obedience to Allaah and in avoiding disobedience to
Him at times of need and times of illness. Those who remain firm at
the time of fighting. They are those who are true in their eemaan
and they are the ones who protect themselves from the punishment
of Allaah, by doing what He has ordered and avoiding what He has
forbidden.”
“And He did not mention the imaamate. And Allaah, the Most High says:
“Alif Laam Meem. This Qur'aan is the Book containing no doubt. It
is a guidance for those who seek to avoid Allaah’s punishment - by
avoiding disobedience to Him and doing what He has commanded.
Those who believe truly in the ‘Hidden and Unseen’ (al-Ghayb, i.e.
Belief in Allaah, His Angels, His Books, His Messengers, the Last
Day, the Resurrection, Paradise and the Hell-Fire etc.) and who
correctly establish the Prayer, and spend out of the wealth which
Allaah has provided them with - as Allaah ordered. Those who truly
believe in the Revelation sent down to you (the Qur'aan) and the
Revelation sent down to the Messengers before you, and those who
are certain of the Hereafter. They are the ones upon guidance from
their Lord, and they are the successful ones who attain Paradise and
avoid the Fire.”
“So He declared that they are the rightly guided and successful, and He
did not mention the imaamate.
“Furthermore, we know necessarily from the religion of Muhammad ibn
’Abdillaah (sallallahu alaihi wasallam) that when the people used to enter
into Islaam, their eemaan was not held dependent upon being aware of
the imaamate. Nor did he make any mention of that to them. But as for
whatever is a pillar of eemaan, then it is a duty upon the Messenger to
explain it to the people of eemaan, so that they may have eemaan in it.
So when it is known necessarily that this is something which the
Messenger did not make a condition for eemaan, then we know that
declaring it to be a condition for eemaan is one of the sayings of the
people of falsehood. But if someone were to say, ‘It enters within the
general text, or it is arrived at through the principle that it is something
essential for the completion of an obligation, or something indicated by a
further text.’ Then it is to be said: Even if all of this were correct, then it
would at most mean that it was one of the matters pertaining to the
details of the religion, not that it is a pillar of eemaan. Since the pillars of
eemaan are the things which are essential for the attainment of eemaan,
such as the two testifications of faith, so a person cannot be a Believer
unless he testifies that none has the right to be worshipped except Allaah
and that Muhammad (sallallahu alaihi wasallam) is the Messenger of
Allaah. So if the imaamate were a pillar of eemaan, and eemaan were not
completed except with it, then it would have been binding upon the
Messenger (sallallahu alaihi wasallam) to explain it openly to the people
in such a manner as to remove any excuse, in the way he explained the
two testifications of Faith, and eemaan in the Angels, the Books, the
Messengers and the Last Day. So how about when we know necessarily
from his religion that the huge throng of people who entered into his
religion, did not have the imaamate made a condition for eemaan upon
any of them, neither in general nor in particular.”
I have given a lengthy quote from Ibn Taymiyyah, rahimahullaah:
1 - Due to his being one of the foremost scholars of the religion, and his
standing and the trust which the people have for the strength and depth
of his understanding of Islaam, and their belief in his sincerity.
2 - Due to the similarity between the claims of Maududi and the claim of
the Raafidee Shee’ee. Indeed it is very unfortunate that the reader will
see that the claims of Maududi are even greater than the Shee’ee who
said, “It is the most important of the rulings of the religion,’ and he said,
“And it is one of the pillars of eemaan.” Whereas Maududi declared it to
be, “The most important question in human life and the most important
principle,” and, “The most important goal of the Prophets,” as will follow.
3 - My intention is to give sincere advice to the Muslim youth so that
they may cling to the way and guidance of their Prophet, and from my
advice to them is that they should not merely seek to make a comparison
between Rabee’ and Maududi, but rather they must raise the importance
they give to the Qur'aan, the Speech of their Lord, and raise the
importance they give to the Sunnah of their Prophet. Then they should
not equate the speech of any human with them, no matter what position
and status they hold. This is what is demanded by eemaan and is a proof
of a person’s sincerity.
The View of the Scholars of Islaam with Regard to the Imaamate and
their Proofs of its Obligation
Imaam Abul-Hasan al-Maawardee, rahimahullaah, said, “The imaamate is
established to achieve khilaafah (caliphate) upon the Prophetic way in
safeguarding the religion, and in running the worldly affairs and it is
obligatory by consensus (ijmaa’) to place in that position one who will
carry out that duty in the ummah. Even if al-Asamm was an exception,
and people disagreed as to whether its obligation was due to the intellect
or the Sharee'ah. So a group said, ‘It is obligatory based upon the
intellect due to the nature of intelligent people which causes them to
accept a leader who will prevent them from mutual oppression. Al-Afwah
al-Awdee said, ‘The people will not be rectified by a state of anarchy,
there being no leader for them, nor will there be leadership if the
ignorant take control.’’
“And a group say, ‘Rather it is obligatory based upon the Sharee'ah, not
the intellect, since the Imaam (ruler) establishes affairs of the Sharee'ah
which may according to the intellect not have been meant as worship,
therefore it could not be the intellect which caused its obligation. Then
they agree upon its obligation due to the saying of Allaah, the Most High:
“O you who believe, obey Allaah and obey the Messenger and those
in authority over you.”
“So it is obligatory upon us to obey those in authority amongst us, and
they are the leaders in authority over us.’ Then he said: Hishaam ibn
’Urwah reported from Aboo Saalih from Aboo Hurayrah that Allaah’s
Messenger (sallallahu alaihi wasallam) said, “After me rulers will take
charge, so you will be ruled by righteous rulers, and by wicked rulers along
with their wickedness. So hear and obey them in everything that is in
accordance with the truth. So if they do good then that is for them and for
you. And if they commit evil, then that is for you and against them.” He
said, ‘So when the imaamate is established to be obligatory, then its
obligation is binding upon some only (Fard Kifaayah), as with Jihaad and
seeking knowledge.’”
Al-Qaadee Aboo Ya’laa, rahimahullaah, said, “Establishment of the Imaam
is obligatory.” And Imaam Ahmad, radiyallaahu ‘anhu, said in the
narration of Muhammad ibn ’Awf ibn Sufyaan al-Himsee, “There will be
discord if there is no Imaam in charge of the affairs of the people. This is
because when the Companions differed in the enclosure (of Banoo
Saqeefah), and the Ansaar said, ‘There should be a ruler from us and a
ruler from you.’ So Aboo Bakr and ’Umar, radiyallaahu ’anhumaa,
rebutted this and said, ‘The Arabs will not submit except to this branch
of Quraysh,’ and they quoted some narrations in that regard. So if the
imaamate were not obligatory then such a discussion and debate for it
would not have been proper. Also someone could have said, ‘It is not
obligatory, neither that it is established with Quraysh nor with other
than them.’”
Imaamul-Haramayn said, “The matter of imaamate pertains to the details
[of Islaam] (al-Furoo').”
So you see what they say with regard to the imaamate, that it is from the
details (al-Furoo'), and is no more than a means. So it is there for the
protection of the religion and for the running of the worldly affairs. Then
there is disagreement about the proof for its obligation: is it the intellect
or the Sharee’ah? We indeed hold that it is an obligation, but the two
proofs quoted by al-Maawardee are not direct texts with regard to the
imaamate, since they are more general than the matter of the imaamate
and they refer to the obligation of obedience to rulers already established
in authority, and likewise with the hadeeth. So perhaps Aboo Ya’laa left
them aside because he saw that they are not clear proofs for this matter.
Anyway, how can it be said about a matter like this, where there is
difference about the proofs for its obligation, that it is the true goal of the
religion, and the most important role of the Prophets... and the rest of
the exaggerations said about it? These sayings have over-inflated this
matter and give to it a far greater importance than its true importance,
and have at the same time reduced the importance of ‘aqeedah and of
the religion itself.
Maududi said, “Therefore the goal aspired for in the Messengership of the
Prophets, ’alayhimus-salaatu was-salaam, in this world did not cease to
be the establishment of the Islamic Government upon the earth. Through
this they could establish the complete system for human life which they
brought from Allaah.” I say:
Firstly: It is not possible to speak about the Messengers of Allaah and
His Prophets based upon political conclusions and deductions. Rather
the life stories of the Prophets and their histories are matters of the
Hidden and Unseen which it is not possible to go into except when there
is a text sent down as Revelation by Allaah to Muhammad (sallallahu
alaihi wasallam). Allaah, the Most High, says at the beginning of the
story of Yoosuf, ‘alayhis-salaam:
“We narrate to you, O Muhammad (sallallahu alaihi wasallam), the
best of narratives about the past nations in this Qur'aan sent down,
and before its revelation you did not know anything about that.”
Allaah, the Most High, says after the story of Nooh, ‘alayhis-salaam:
“This story which We have informed you of is one of the affairs of
the Unseen which you did not witness or know about, which We
reveal to you. Neither you nor your people knew this previously. So
patiently persevere in accomplishing the command of Allaah and
conveying the message, just as Nooh patiently persevered. Indeed
the good outcome is in favour of those who are obedient to Allah,
doing what He has ordered and avoiding what He has forbidden.”
Then this prohibition is even more severe when these political
conclusions are contrary to what Allaah has informed about them. So
Allaah has explained what their goal was in summary, saying:
“We sent a Messenger to every nation ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah. So from them there were those whom Allaah guided
to His religion, and there were those who were unbelievers for whom
misguidance was ordained. So travel through the land and see the
destruction that befell those who denied the Messengers and
disbelieved.”
Allaah, the Most High, said:
“We did not send any Messenger before you, O Muhammad
(sallallahu alaihi wasallam), except that We revealed to him that
none has the right to be worshipped except Allaah, so make all of
your worship purely for Him.”
He narrated to us in detail about some of them, such as Nooh,
Ibraaheem, Hood and Saalih. We have already spoken about their
methodology in what has preceded, and have quoted the Aayaat which
make clear their methodology and their goal. This is in full accordance
with what Allaah mentioned about them in general terms, with regard to
the call to tawheed, fighting against shirk and its manifestations, whilst
calling to all good. But there is nothing in the Qur'aan nor in the Sunnah,
to support what Maududi claimed in his saying, “Because of this the goal
aspired to in the Messengership of the Prophets, ’alayhimus-salaatu wassalaam,
in this world did not cease to be the establishment upon it of the
Islamic Government,” or the “Divine Government,” as reported by an-
Nadawee from Maududi. So whoever has clear proofs for this very serious
matter, from the Book and the Sunnah then let him produce them, and
upon us is eemaan and compliance.
Secondly: Maududi lived in a time of party political struggle, and rivalry
and the struggle for leadership which spread throughout the east and the
west. Then because he was a political leader and head of a party he
imagined that the Prophets must have given great importance to, and
striven, and fought to attain authority and to achieve rulership. Then his
words which follow emphasises what I have said. He said, “The type of
work carried out by the Prophet: So to construct this civilisation and
this society on the earth, Allaah sent His Messengers in succession. This
is because every society in this world, except for the society of monks,
whether societies of ignorance or Islamic societies, then if they have a
comprehensive philosophy for human life and an all-encompassing
methodology for the running of the affairs of the world, then they must
necessarily by their very nature take possession of authority and
seize possession of the reins of the affairs, and organise human life
according to its particular view. So without the desire for authority,
there is no meaning for da’wah to a particular philosophy, and
there is no meaning for what is lawful and what is forbidden, nor to
the prescribed laws. As for the monk in this life, then he does not wish
to take charge of its affairs. Rather his preoccupation is to attain his
imaginary goal of salvation, by following a particular way which leads
him to avoid this world and what it contains. Therefore he has no need of
rulership and authority and does not seek any of that. But one who
comes as a caller to a particular way to take care of the affairs of this
world, and he believes that by following this way a person will attain
salvation and success, then he must strive hard to attain the reins of
rulership and authority, since as long as he does not have the required
power to enforce his particular way, then it can never be established in
the real world.”
Maududi studied modern society and civilisation in all its branches and
details, or most of them, and he believed that the Prophets had a society
and civilisation comprising the same branches and details as those
existing in present-day organised societies, except that they were
different in their branches and details as those existing in their branches
and details from the socieities and civilisations of ignorance (Jaahiliyyah).
Then upon this belief he built the idea that every society having a
comprehensive theory for life and an all-embracing methodology for
running the affairs of the world, that they must by their very nature take
possession of authority and seize possession of the reins of control of the
affairs. Then the Prophets came with a society and civilisation of this
type, and their society and civilisation must therefore take possession of
authority and seize the reins of control of the affairs. They must strive
and work hard to attain the reins of rulership and therefore, “The goal
aspired for in the Messengership of the Prophets, ’alayhimus-salaatu
was-salaam, in this world did not cease to be the establishment upon it
of the Islamic Government, and to enforce upon it that complete system
for human life which they brought from Allaah.”
So hopefully it will have become clear to the reader that these
conclusions are based upon intellectual and political analogies and
deductions. They are not based upon proofs from the Qur'aan and the
Prophetic Sunnah, and this is an area requiring Divine Revelation, not a
place for intellectual and political discoveries.
Also he was under the false impression that people were of only two
classes: Either a monk whose sole preoccupation is to reach his
imaginary salvation...etc. and far removed are the Prophets from being of
this type. However they may be similar, in the view of the people of
politics, to the present-day scholars and callers: those who do not ride on
the wave of politics, nor plunge into its hazards. Rather they follow the
methodology of the Prophets in calling to Allaah, and of tawheed of Him,
and that all worship should be made purely for Him, and warning
against shirk, sins, innovation, with the wisdom of the Sunnah and with
fine manners and preaching, and they are not infallible.
Then the other type of person is the one with political aspirations and
cultural thinking who wishes to take the ummah to the highest levels of
culture and society, and he wishes to establish the strongest state for his
ummah. Then the Prophets are the most eminent and highest ranking of
the people so they must, in his view, be of this distinct class. But it
escaped him that the Prophets were a special independent class, neither
belonging to these nor those. Rather they are people distinct and free
from the folly of the monks and their ignorance, and also from the
aspirations of the people of politics and their sly tricks and devilish
means which they use to attain authority. The Prophets are the people
who have their souls purest and furthest removed from personal
ambitions, and they are those with the highest intellects, and the best
characters, and the purest in their descent and lineage. They were
chosen and preferred by Allaah for the guidance of mankind, and to
rescue them from misguidance. So they committed themsleves fully to
the field of calling to Allaah with full sincerity and selflessness. They did
not desire any reward of wealth, status or sovereignty for that. Rather
they only sought the Face of Allaah, and the Hereafter, and they bore
patiently the various types of harm which would not be borne by other
than them. Maududi however says, “Therefore every Prophet and every
Messenger strove to cause a political revolution. So the efforts of some of
them were limited to preparing the way and amassing the number of
people required, such as Ibraaheem, ‘alayhis-salaam; others actually
managed to start revolutionary movements, but their Messengership
finished before the Divine Government could be established at their
hand, such as 'Eesaa, ‘alayhis-salaam; and some of them managed with
this movement to attain the level of success and victory, such as Moosaa,
‘alayhis-salaam, and our noble leader Muhammad (sallallahu alaihi
wasallam).”
Firstly: The number of Prophets and Messengers is in excess of a
hundred and twenty thousand and Allaah only narrated to us the stories
of about twenty-five of the Prophets and Messengers in the Qur’aan.
Allaah, the Most High, says:
“And Messengers about whom We have narrated to you previously,
and Messengers about whom We have not narrated to you, and
Allaah spoke directly to Moosaa.”
Allaah, the Most High, says:
“And We sent, O Muhammad (sallallahu alaihi wasallam), Messengers
before you. We have narrated to you the stories of some of them,
and We did not narrate to you the stories of others of them.”
So what is obligatory upon us is that we believe in all of the Prophets and
Messengers and their Books generally and comprehensively, and in those
and their Books which Allaah mentioned in particular, then we believe in
them as they were named to us. With regard to those whom we are not
informed of, and those whose stories were not narrated to us by His
Messenger Muhammad (sallallahu alaihi wasallam), then this is from the
affairs of the Hidden and Unseen. Then I believe that the like of sayings
such as, “Therefore every Prophet and every Messenger strove to cause a
political revolution...” is not from the knowledge inherited from the final
Prophet (sallallahu alaihi wasallam), rather it is from the greatest affairs
of the Hidden and Unseen which was kept hidden from Allaah’s
Mesenger (sallallahu alaihi wasallam) by Allaah. So how can anyone else
know it? Indeed we say: How is it permissible for any Muslim to speak
about this when Allaah, the Most High, has said:
“Do not say that about which you do not have knowledge, for indeed
Allaah will ask the servant concerning the hearing, seeing and the
heart on the Day of Resurrection.”
Allaah, the Most High, says:
“Say, O Muhammad (sallallahu alaihi wasallam), rather my Lord has
forbidden the foul and disgusting sins, whether done openly or
secretly, and sin, and transgression against others, and that you
associate with Allaah in worship that which He has sent down no
proof for, and that you say about Allaah that which you do not
know.”
Secondly: I believe that it is not permissible in the Sharee’ah with regard
to the wise calls of the Prophets and their merciful guidance which
comprised wisdom, knowledge, firmness, patient perseverance and full
care and attention, to designate them as being attempts at political
revolutions. Since political revolutions are brought about through plots,
intrigues and conspiracies which are not undertaken except by people
who are not concerned about spilling of blood, destruction of produce
and offspring, and causing corruption upon the earth.
Thirdly: The interpretaion of the duty and goal of the Prophets is
extremely dangerous due to its serious effect upon the ummah, since they
will say, “If the Prophets were political leaders, and heads of
revolutionary movements, then why should their followers not also be
political revolutionaries and adopt the means necessary for their goal of
political revolution, involving plots and whatever steps are necessary.”
Then they will be safe and preserved from error in causing political
revolutions.
Fourthly: I do not know what Maududi intends by his saying, “The
efforts of some of them were limited to preparing the way and amassing
the number of people required.” Also an-Nadawee reports from him the
saying, “To preparation of the earth such as our noble leader Ibraaheem.”
Does he mean that they laid down political and revolutionary plans for
the Prophets and political leaders who came after him, or does he mean
something else? In any case this gives a very strange, and dreadful image
of the Prophets, something not described in the Qur'aan or the Sunnah,
nor known to the scholars of Islaam, and something which Allaah kept
His Prophets far removed and free from.
Indeed the story of Ibraaheem, for example, is very clear in the Book and
the Sunnah, and Allaah repeats it a number of times in the Qur'aan. All
of it is a struggle for tawheed, and for the destruction of the idols with
proof and guidance, and with the hand when he had to resort to that and
after he had proclaimed the clear message, and established the strong
and irrefutable proofs upon the stubborn Mushriks, both the rulers and
the people of the nation. He then physically destroyed their idols and
false gods. So they became angry for their idols and seized him, and
wished to give him the severest punishment. So they built a huge fire
and threw him into it.
“They said, ‘Burn him and aid your gods, if you do indeed wish to
aid them and continue to worship them.’”
“We said, ‘O fire, be cool and safe for Ibraaheem.’”
Then when their haughty and stubborn rejection reached its limit and all
hope of their responding to the call of Allaah was cut off he abandoned
them and performed Hijrah for Allaah, and Loot believed along with him
and he said:
“I am leaving the land of my people and going to Shaam for my
Lord, indeed He is the All-Mighty, the All-Wise.”
And Allaah did not mention anything about him concerning political
revolutions, nor preparing the required number of people, nor laying
down the way for it. Then to complete the story of Ibraaheem he made
Hijrah to Shaam, then after a while he went with his wife Haajar and his
son Ismaa'eel to Makkah, which was at the time uninhabited and did not
have any of the means to support life, not even water. Then he left his
wife and his son with Allaah’s permission and returned to Shaam. So he
set off back to Shaam and when he reached the mountain pass where
they could not see him, he turned towards the Ka’bah and supplicated
with these words whilst raising his hands, saying:
“O our Lord, I have settled my son in a valley without vegetation
next to your Sacred House.”
Then he made clear the purpose of that, saying:
“O our Lord, so that they should establish the Obligatory Prayer
therein, so cause the hearts of some of the people (i.e., the Muslims)
to incline towards and yearn for them. And provide them with fruits
of trees and plants as sustenance, so that they may give thanks to
You.”
And Ibraaheem, ‘alayhis-salaam, visited his son, Ismaa'eel, ‘alayhissalaam,
twice but did not find him as he had gone off in search of
provision, so Ibraaheem returned from whence he had come. Then he
visited him a third time, so when he saw him he stood to greet him and
they welcomed each other as would be expected between father and son.
Then Ibraaheem, ‘alayhis-salaam, said, “O Ismaa'eel! Allaah has given me
a command.” He said, “Then do as you Lord as ordered you.” He said,
“And you will help me?” He said, “And I will help you.” He said, “Then
Allaah has commanded me to build a House here, and he pointed
towards an area of ground raised above what surrounded it. So at that
place they raised the foundations of the House. So Ismaa'eel would bring
the stones whilst Ibraaheem built and Ismaa'eel passed the stones to
him, and they were both saying:
“O our Lord, accept this from us, indeed You are the All-Hearing, the
All-Knowing.””
So this is the story of Ibraaheem in the Book and the Sunnah. He called
his people to Allaah and established proofs against them. Then he
destroyed their idols, then he made Hijrah. Then these were his journeys
from Shaam to visit his son Ismaa'eel in Makkah, in the valley devoid of
vegetation. He had previously placed his son in this valley and had
mentioned the purpose for which he had placed him there. Then when
his son grew up they built the House together, and Allaah said to them
both:
“Purify My House from shirk and the worship of idols, for those who
perform Tawaaf around it, and those who stay there, and those
performing Rukoo' and Sujood (in prayer).”
So what can be taken from these actions: his hijrah from his land, the
land of civilisation to the desert of Shaam, then his placing his son in a
land devoid of vegetation and without inhabitants and the means to
support life, and from his declared goal?
“O our Lord, I have settled my son in a valley without vegetation
next to your Sacred House O our Lord, so that they should establish
the Obligatory Prayer therein...”
Can it be taken from these actions that he was preparing the way and
the required number of people to cause a political revolution?! And when
did ’Eesaa establish a revolutionary movement?! And when was it
stopped, or when did this revolution collapse?!! And what is the proof for
this very dangerous saying?! Then how is it that no-one except Moosaa
and Muhammad (sallallahu alaihi wasallam) ever attained the level of
success and triumph?! Even though every Prophet and every Messenger
strove to achieve political revolution, as claimed by Maududi, then how is
it they did not achieve triumph and success, when they numbered more
than a hundred and twenty thousand?!
Can you not see, along with me, the bitter fruits of going to excesses, and
the oppressive and dangerous results which shake the roots of eemaan
and ‘aqeedah?! Since if only two of the huge number of Prophets
managed to attain success and triumph, then will an unbeliever, or those
weak in eemaan and the ignorant, will they not judge that the rest of the
Prophets failed and were frustrated? Even with regard to the strong
Believer, is it not to be feared that his eemaan would be shaken and
troubled, if it were really the case that the unbelieving Kisraas, and
Caesars, and Pharaohs should succeed in the past and the present and
reach their desired goal of establishing great states and advanced
civilisations, yet the efforts of the Prophets did not meet with success
and victory?!
If we lay down these goals and make false and fanciful judgements about
the calls, then the result will appear to be very bad, and the problems
which this causes will be very difficult to overcome. However if in
deciding what their goals were and describing their actions we depend
upon the Book of Allaah and the Sunnah of His Messenger (sallallahu
alaihi wasallam) who does not speak from his desires, then we will be
following the correct methodology. And Allaah has laid down what their
goals were, and explained their calls, saying:
“We sent a Messenger to every nation, ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah.”
Allaah, the Most High, said:
“Messengers who were sent with the good news of Allaah’s reward
for those who obey Allaah, do as he commands and believe in His
Messengers; and warners of Allaah’s punishment for those who
disobey Allaah, contravene His commands and disbelieve in His
Messengers, so that those who disbelieve in Allaah and worship
others besdies Him may have no excuse to avoid punishment after
the sending of the Messengers.”
So this was their duty and this was their goal: the call to the tawheed of
Allaah and to warn against shirk and sins, and to give good news of
reward and Paradise to the Believers, and to warn the obstinate
unbelievers of punishment in the Hell-Fire. So they carried out their duty
and all reached the level of success and triumph, and Allaah aided them
against their enemies in this world, and will aid them on the Day when
the witnesses will stand forth, whereas the unbelievers in these correct
standards will be the failures, the losers and the defeated in this world
and the Hereafter. Allaah, the Most High, says:
“And the saying has already preceded from Us to Our Messengers
that they will be the triumphant ones, and that Our army will be
victorious.”
Allaah, the Most High, says:
“Allaah has written and decreed: I and My Messengers shall be
triumphant over those who rebel against Me. Indeed Allaah has fullpower
to destroy those who oppose Him and His Messenger, and is
All-Mighty.”
Allaah explained how His Prophets were victorious over their enemies in
many stories in the Qur'aan. Allaah, the Most High, says about Nooh,
‘alayhis-salaam:
“So Nooh called to his Lord, ‘My people are overcoming me with
their rebellion and rejection, so help and grant me victory against
them.’ So We opened the gates of the heavens pouring forth water in
torrents, and caused all parts of the earth to gush forth with springs
of water. So the water of the heavens joined with the water of the
earth came together for a matter predecreed by Allaah. And We
carried Nooh upon a ship made of planks and nails. Floating beneath
Our Eyes, under Our observation, as a punishment for the peoples
unbelief and a reward for Nooh who had been rejected. And We left
the Ark as a sign and an admonition for those coming after them. So
will anyone accept admonition?”
Allaah, the Most High, says:
“Thamood and 'Aad disbelieved in the Last Hour. So as for
Thamood, then Allaah destroyed them with the terrible thunderclap,
and as for 'Aad, then Allaah destroyed them with a violent and
terrific wind which He set upon them for seven nights and eight
days in succession. So that you could see the people cast down and
destroyed as if they were the hollow trunks of felled palm-trees. So
do you see anyone remaining or descended from them? And the
Pharaoh and those before him, and the people of the towns which
were overturned and destroyed (i.e., the people of Loot) came
committing sins, and they disobeyed the Messenger of their Lord. So
He punished them with a terrible punishment.”
Allaah, the Most High, says:
“And the people of Nooh, when they denied the Messengers and
rejected the truth they brought, We drowned them in the Flood and
made that a sign and an admonition for the people coming after
them. And We prepared for the unbelievers a painful punishment in
the Hereafter. And We destroyed 'Aad and Thamood and the Rass
people and many nations between them. And We warned each of
them by examples and by making the proof clear to them, and We
utterly destroyed them all.”
So these were overwhelming and decisive victories granted to the
Messengers, and clear triumphs and successes and also defeats, ruins,
destruction and annihilation for the unbeleivers. So by these correct and
true Qur'aanic standards laid down by Allaah, all of the Prophets
attained success and triumph, because they all fulfilled their duty with
which they were obligated. They propagated the messages from their
Lord which they were duty-bound to propagate, and the end of their
enemies was as Allaah has described. Whereas by those political, or
imaginary standards, or whatever you wish to call them, none of them
succeeded except Muhammad and Moosaa, ’alayhimus-salaam.
This is according to the theory of these people, but as for us, then we
declare Moosaa and Muhammad, ’alayhimus-salaatu was-salaam, free
from having striven to cause political revolution, and we declare their
success and victory above and far removed from having been based upon
any such foundation.
Then we come to the story of Moosaa, ‘alayhis-salaam, and the story of
his victory and success. Then Allaah certainly gave him a clear victory
over the Pharaoh and his army. Allaah, the Most High, says:
“And We indeed favoured Moosaa and Haaroon (with Prophethood),
and We saved them and their people from the great suffering they
underwent and We gave them victory over the Pharaoh and his
people, whom We drowned, so they were the victors.”
So how did this great victory come about? Was it achieved by means of a
political revolution through which Moosaa attained a throne of Egypt?
The true answer is what Allaah informed us in the sublime Qur'aan. That
Allaah chose and favoured Moosaa with Messengership and with His
Speech to him directly. He placed upon him the duty of calling the
Pharaoh to Allaah, and he carried out the command of his Lord, and he
established the clear signs and proofs of the truthfulness of his message.
“So Moosaa showed the Pharaoh the Great Sign (his hand shining
and his rod which became a snake). But Pharaoh...”
Allaah, the Most High, says:
“And We indeed sent Moosaa with Our signs and manifest proof to
the Pharaoh, and Haamaan, and Qaaroon. But they called him a
sorceror and a liar. So when he came to them with the truth, that
they should worship Allaah alone and obey Him, and he established
the proof upon them, they said, ‘Kill the sons of those who believe
along with him and take their women as slaves.’ But the plots of the
unbelievers are nothing but futile error.”
Then the people of the Pharaoh merely incited him further against
Moosaa and his people. Allaah, the Most High, says:
“Will you leave Moosaa and his people to cause mischief in the land
when they have abandoned worship of you and worship of your
gods?”
So Moosaa, ‘alayhis-salaam, stood firm in the face of this tyranny, and
this contains a clear lesson for the callers to Allaah.
“Moosaa said to his people: Seek Allaah’s help and be patient, the
earth is Allaah’s. He gives it as a heritage to whom He pleases from
His servants. The final outcome is in favour of those who fear Allaah
by avoiding disobedience of Him and doing what He orders.”
Then when the affair reached its peak and the Children of Israa’eel
complained to Moosaa:
“They said, ‘We have suffered before you came to us with the
message and after you came.’ He said, ‘Perhaps Allaah will destroy
your enemy and make you the successors upon the earth, so that He
may see how you act, obediently or disobediently.’”
Look at the manners in which the Prophets cultivated the people, and
their patience in facing the calamities and severe trials, then Allaah
reprimanded them so that they may take heed.
“And We tried the people of the Pharaoh with years of drought and
failure of fruits and crops, as an admonition so that they might turn
back from their error.”
Then Allaah wished to destroy and annihilate them and to save Moosaa
and the Children of Israa’eel from their distress. So He laid down a wise
plan for them which contained no revolution or political upheaval, since
the laws laid down for the Prophets and their manners reject treachery
and secret plots and the spilling of blood for the attainment of authority,
no matter how lofty the goal is. Allaah, the Most High, says:
“And We inspired to Moosaa, ‘Travel with the Children of Israa’eel by
night and leave the land of Egypt, and you will be pursued by
Pharaoh and his army.’ So Pharaoh sent out his men to the cities to
gather his army and said, ‘They are only a small band and they have
indeed angered us, and we are a host well prepared and armed.’ So
We expelled Pharaoh and his people from their gardens and springs,
and their treasures and their stations of honour. Thus We expelled
them and by destroying them made the Children of Israa’eel their
inheritors. So Pharaoh and his army pursued them and reached
them at sunrise. When the two hosts saw one another, the people of
Moosaa said, ‘We have been caught.’ Moosaa said, ‘That will not be
so, indeed my Lord is with me, He will guide me to the way to
deliverance.’ So We inspired to Moosaa, ‘Strike the sea with your
staff.’ So he did so and it parted. Each side was like a huge
mountain. Then We brought the army of Pharaoh near to the sea.
And We saved Moosaa and all those with him, and We drowned
Pharaoh and those with him in the sea. Indeed in this is a clear sign,
yet most of them are not Believers.”
So these are the means prescribed by the Sharee'ah, used by Moosaa and
those who believed in him from his people. He patiently bore severe
hardships and the slaughter of his people. That did not shake their
eemaan, nor upset their ‘aqeedah, nor cause their patient perseverance
to cease. So the way to their victory and the destruction of their enemy
was the way laid down for them by their Lord, which is what we have just
read, and it does not contain anything of politics or establishment of a
political revolution. Then there is a further point: if it were the case that
Moosaa strove to bring about a political revolution and earnestly sought
to seize the reins of power and to establish the aspired goal of the
messages of the Prophets of Allaah, i.e. the divinely inspired state, then
he would have quickly turned back and returned to Egypt since the ideal
oppurtunity had risen. Allaah had destroyed the Pharaoh and his army
and none remained in Egypt except the women, children and servants.
So why did Moosaa not seize this great opportunity and establish the
divinely inspired state in the land which Allaah described in His saying:
“How many gardens and springs, crops and stations of honour, and
bounties which they enjoyed did the Pharaoh and his people the
Copts leave behind,” and instead he went to reside in the Sinai desert
without any state, any authority or any divinely-inspired government?!
Therefore we have to say: Moosaa was indeed a noble and great
Messenger, and from the strong and firmly resolute, and he carried out
his Messengership in the most perfect and complete manner. At his
hand, Allaah destroyed the despotic tyrant Pharaoh and his army, and
with him Allaah saved the Children of Israa’eel, and this is sufficient
honour and excellence for him, and sufficient for him is the victory he
acheived over the Pharaoh and his people.
Then as for Muhammad (sallallahu alaihi wasallam), then he was a man
of ‘aqeedah from the first instant and a Messenger of guidance. He
patiently bore that which mountains could not bear, whilst conveying
this ‘aqeedah, He was offered sovereignty at the beginning and he
refused it and the victory and the establishment of the State of Islaam
which Allaah gave him came only as a reward for his patient
perseverance, his taqwaa and his forbearance. So it was a message and a
call and then its resulting fruit, not a political revolution. Far from that,
how far from that he was, and we have already explained his call in some
detail so there is no need to repeat that.
Then a further point of criticism of that orientation in general is that they
lay down a principle which is that, “Islaam is a whole and cannot be
divided up.” And it is a great principle, if only it were followed by the
methodology of the Pious Predecessors (as-Salafus-Saalih) without
committing excesses. But unfortunately you find that they seriously
contradict it because their strong attachment to the establishment of the
Islamic State (and they call it: The Call to the Sovereign Authority of
Allaah (al-Haakimiyyah)) has preoccupied them from giving importance to
the foundation of Islaam , which is tawheed with all its categories. And to
this time they have not realised, due to that preoccupation, that the
necessity of giving full importance to the call to tawheed is just as
pressing and urgent as it was in the time of the Messengers, including
Muhammad (sallallahu alaihi wasallam), if not more so. So can any
intelligent and just person deny this?! Then can any alert and attentive
Muslim say or believe that the Muslims today are like the Muslims in the
time of the preferred and best generations, not taking their beliefs and
their acts of worship except from the Book and the Sunnah. Indeed the
call to the sovereign authority (al-Haakimiyyah) of Allaah and its
application is an important matter, and something important for every
Muslim who understands Islaam (if its conditions are kept in mind), and
everything which Allaah’s Messenger (sallallahu alaihi wasallam) came
with is important and serious.
But we need to ask the question, “Does the call to Allaah’s sovereign
authority (al-Haakimiyyah) necessitate neglect of or falling short with
regard to the most fundamental principle of Islaam?” The answer is, “No!”
The fact of Allaah’s sovereign authority (al-Haakimiyyah) must be applied
beginning with the greatest of the affairs of Islaam, which is correct Belief
(‘aqeedah) with regard to Allaah, and His Majestic Names and perfect
Attributes, with which Allaah has described Himself and made Himself
known to us in His tremendous Book, and as was taught to us by our
noble Prophet (sallallahu alaihi wasallam), so that our hearts may
thereby be filled with light, eemaan, certain-Faith, awe and reverence.
Can it be permissible with regard to Allaah’s sovereign authority (al-
Haakimiyyah) and His religion that you deny or reject His Majestic names
and His perfect attributes or their meanings, when they are the highest,
most exalted and greatest of what is comprised in the Book of Allaah and
the Sunnah of His Prophet?!!
Why do we not earnestly demand from the scholars of the Muslims that
they apply the judgement of the Book of Allaah and the Sunnah of His
Prophet in this extremely serious matter?!!
Can it be permissible with regard to Allaah’s sovereign authority (al-
Haakimiyyah) and His Sharee'ah, and the way He has laid down for the
affairs, that many many of the Mulims contradict the methodology of the
Prophets with regard to tawheed of worship, and making worship purely
for Allaah alone, and instead take rivals besides Allaah to whom they
make supplication and call for their needs, calling out to them in times of
distress? Then they sink so deeply into this that they even make them
partners with regard to Allaah’s Lordship (Ruboobiyyah), so they come to
believe that they know the Hidden and the Unseen (al-Ghayb) and have
control over creation?!!
Is this not a flagrant assault upon the greatest of Allaah’s rights?! Is this
not the worst and severest of all transgression and oppression? So where
then are the callers to Allaah’s sovereign authority (al-Haakimiyyah) and
what has happened to justice?!!
Can it be permissible in the Judgement of Allaah and His revealed Law
that we close our eyes to the Sufis whilst they play with the beliefs and
minds of the Muslims, and so corrupt and destroy them with the belief
that Allaah is incarnate and to be found within His creation (Hulool), and
that everything in existence is in reality Allaah (Wahdatul-Wujood) and
that all religions are in reality the truth... and the rest of the misguided
deviance of Sufism?!
Can it be permissible with regard to the sovereign authority of Allaah and
His religion that thousands of tombs are constructed in most of the lands
of Islaam, for people to perform Tawaaf around and devote themselves
to, and travel to, and to consecrate huge amounts of money to, and to
organise festivals for them, and for the Muslims to do such things
around them and within them are a shocking disgrace and affront to
Islaam, which only cause the Muslims and Islaam to be mocked and
laughed at by their enemies from the idolaters, the Jews, the Christians
and the Communists?
Can it be permissible with regard to the sovereign authority of Allaah
that sunnahs be killed off and replaced by innovations, deviations and
superstitious customs? Indeed these deviations and acts of shirk and
innovations have wiped away the traces of tawheed and the traces of
Islaam in general.
So I hope that the intellectuals from this orientation will try, after
bearing in mind that Allaah observes them, with regard to themselves
and the ummah, to give the due importance to the methodology of the
Prophets, and to give each aspect of Islaam the effort it deserves, and
that they keep in their minds the saying of Allaah’s Messenger (sallallahu
alaihi wasallam), “That Allaah should guide through you a single man is
better for you than red camels.”
It also used to be said to me, “These matters (the innovations and the
acts of shirk) are things which have come to an end and been buried.”
But we see that they are still alive and still remain as secure as ever, and
there are schools and governments which support them and protect
them. They also have their own 'priests,' 'rabbis' and custodians. So why
is it that we do not explain to the Muslims that these actions of
jaahiliyyah contradict the sovereign authority of Allaah?! And why
do we not call those guilty of such actions to submit to the
Judgement of Allaah, and to submit to the sovereign authority of
Allaah in all these spheres?!
So if our brothers who give such importance to the sovereign authority of
Allaah realise and are certain that those who do these actions and hold
such beliefs are contradicting the sovereign authority of Allaah and are
not submitting to it in these things, then let them set to work earnestly
and apply their full efforts to this area, and let them lay down plans of
action, found schools, write books, and let the supports of the minbars
quake with forceful speeches and correct guidance for correction of this.
And I believe that if Ibraaheem, Nooh, Moosaa, Muhammad and all their
brothers from the Prophets and Messengers, salawaatullaahi wa
salaamuhu 'alayhim, were to come, along with all of the Companions,
that they would not follow except their methodology which is reported
from them in the Qur'aan; and they would obliterate the presence of
these elevated tombs and every manifestation of shirk and misguidance.
And Muhammad (sallallahu alaihi wasallam) would order the
companions of theological rhetoric and the Philosphers and all the sects
who have deviated from the Qur'aan and the Sunnah to return to the
Qur'aan and the Sunnah and, “By Allaah, if Moosaa were to come it would
not be correct except for him to follow me.”
Do you think that these are unimportant and insignificant matters?
“And you think that it is a harmless matter but it is something very
serious with Allaah.”
But the matter is not as they suppose or as they are told, indeed the
corruption caused by the evil scholars, the priests and the rabbis,
and the leaders of innovation is worse and more dangerous than the
corruption caused by the rulers and others, since the people are
deceived and taken in by them, so that they love them and trust
their words and the way which they are upon. So they follow them
and because of them stray from the way laid down by Allaah.
Look at the Qur'aan which guides to what is right and proper and cures
diseases and dangers with full knowledge, since it is Revelation sent
down by One who is All-Knowing, All-Wise, Worthy of All-Praise. The
Prophet (sallallahu alaihi wasallam) lived in the same time as the Jews
who had no state and were covered with humiliation and misery. So how
many are the Aayaat that were sent down concerning them, and how
many are the places where they are censured, and where their evil deeds,
corrupt actions, and filthy beliefs are exposed. Allaah, the Most High,
says:
“Say, O Muhammad, to the People of the Book, the Jews and
Christians, ‘Do you hate from us, or find anything against us, that
carries you to mock our Religion, since when we are called to the
prayer you poke fun at the call, except that we believe in the Book
sent down to us by Allaah and in the Revealed Books sent down
before to the Prophets, and most of you are rebellious and
disobedient to Allaah.’ Say to them, O Muhammad, ‘Shall I tell you
of what is worse in its recompense with Allaah, than what you think
of us, the Jews whom Allaah has cursed and removed from His
Mercy, and upon whom is His Anger, and from them were those
whom He transformed into apes and swines, and those who
worshipped idols. These are the ones who are worse in their plight
in this world and the Hereafter, and are far astray from the right
path.’ When the hypocrites from the Jews come to you they say, ‘We
believe,’ but they enter as unbelievers and leave as unbelievers, and
Allaah knows best what they conceal. And you see many of them
hastening for sin and transgression and devouring bribes. Evil
indeed is that which they do. Why do not the Rabbis and the learned
men forbid them from their falsehood and from devouring bribes.
Evil indeed is what they practice. And the Jews say, ‘Allaah’s Hand
is tied (He does not give of His Bounty).’ Rather their hands be tied
up from good and from giving, and they are accursed for what they
say. Rather both His Hands are outstretched, He spends plentifully
of His bounty, as He wills. And that which We reveal to you with
regard to the affairs which the rabbis and learned of the Jews hide
only increases many of them in obstinate rejection and disbelief.
And We have placed enmity and hatred between the Jews and the
Christians until the Day of Resurrection. Whenever they kindle the
fire of war against you, Allaah extinguishes it, and they (the Jews
and Christians) always strive to cause corruption upon the earth
through sins and unbelief and disobedience to Allaah and His
Messenger, and Allaah does not love those who cause corruption.”
He says concerning them:
“So because they broke their covenant We cursed them (the Jews)
and caused their hearts to be hard. They change and alter the Words
of their Lord and have abandoned a good part of what Allaah
commanded them, and you will not cease to discover their treachery
and breaking of covenants, except for a few of them. But forgive
them and overlook their misdeeds. Indeed Allaah loves those who do
good by forgiving and pardoning those who treat them badly.”
And the Messenger (sallallahu alaihi wasallam) lived in the time of
the Christians who had empires and kings. The Roman Empire
covered Europe, Greater Syria and Egypt. The Abyssinian Empire
covered Abyssinia and Africa. So did the Qur'aan confront their
rulers and kings, or did it confront the Christians themselves and
their deviations, and at the head of them their monks and priests?!
Come, let us look to the Qur'aan to see who was more deserving of being
confronted, and who actually was confronted. Allaah, the Most High,
says:
“And We took a covenant from the Christians that they would obey
Me, fulfil the obligatory duties, follow and believe in My Messengers.
But they abandoned a good part of the covenant they were
commanded with. So We planted enmity and hatred between them
till the Day of Resurrection. And Allaah will soon inform them, when
they return to Him, of their breaking their covenant, their altering
His Book and His Commandments, and will punish them as they
deserve.”
And He said concerning the Jews and the Christians:
“And the Jews and the Christians said, ‘We are the sons of Allaah
and His beloved.’ Say to those liars, ‘Then why does your Lord
punish you for your sins?’ Rather you are human beings from those
whom He created. He pardons whomever He wills by His grace and
He justly punishes whomever He wills. And to Allaah belongs the
dominion and control of the heavens and the earth and everything
between them, and everything will return to Him.”
Allaah, the Most High, said:
“They have taken their learned men and their Rabbis as lords
besides Allaah, and also the Messiah, the son of Mary. But they were
not ordered except to worship Allaah alone. None has the right to be
worshipped except Him. How free and far removed is Allaah from the
partners they associate with Him.”
And 'Adiyy ibn Haatim entered upon Allaah’s Messenger (sallallahu alaihi
wasallam) when he was reciting this Aayah, so he said, “By Allaah, O
Messenger of Allaah, we do not worship them (i.e. the priests and rabbis)’
So he said to him, “Do they not declare forbidden things to be lawful, and
so you declare them to be lawful, and they declare lawful things to be
forbidden, and so you declare them to be forbidden?” He said, “Yes.” He
said, “That is worship of them.”
He said with regard to the Jews and the Christians:
“O you who believe in Allaah and His Messenger and affirm tawheed
of your Lord: Many of the learned men and the Rabbis, from the
Jews and the Christians, devour the wealth of men whilst changing
the Book of Allaah, writing books with their own hands and claiming
it to be from Allaah and then taking a small price for that; and they
hinder people from entering into Islaam. And those who hoard up
gold and silver and do not spend in the way of Allaah, then give
them the tidings of a painful punishment on the Day of
Ressurrection.”
Allaah’s Messenger (sallallahu alaihi wasallam) died whilst cursing the
Jews and the Christians for their deviance in belief, so he said, “Allaah’s
curse is upon the Jews and the Christians, they took the graves of their
Prophets as places of Prayer.'”
The Aayaat and ahaadeeth rebuking them for their deviations in
beliefs and manners are many, and there is not a single Aayah
mentioning a rebuke of the Christian kings and rulers present in the
time of the Prophet, despite their evil and corruption.
So why does the Islamic da’wah have this orientation?
It is because this is the true and correct methodology of da’wah, and
because the deviant leadership in religious matters is far more
dangerous than corrupt leadership in political affairs, since religious
leaders earn the trust and love of the people and their friendship.
The people submit to them out of choice and lovingly. So if this
religious leadership is misguided and deviant, then the people will
deviate away from the methodology and way laid down by Allaah.
They will lead them to Allaah’s Anger and to the Fire, and even the
rulers themselves may submit to these religious leaders and heads.
So the Jew submits to religious leadership, the Christian does the
same, and amongst those who claim attachment to Islaam, the
Shee'ee, the Mu'tazilee, the Ash’aree, the Khaarijee, the Soofee and
so on, are likewise.
So the deviant leaders and heads of religion are the ones who have
corrupted the beliefs of this ummah, and their manners, their
worship and their civilisation. They have ripped all this to shreds.
So why do we flatter them and treat them and their danger lightly,
when they are the source of every affliction?!! So over there we see
the She'ah and the Raafidees and their various sects, and the evil
heretics and apostates who are hidden amongst them. And over
there are the leaders of Sufism and the heads of their many orders
(tareeqahs) and their misguided beliefs, Unity of everything, the
Creator and the created being one, the equality of all religions, that
Allaah is incarnate within the creation, their acts of shirk and their
innovations, and their deviations which do not stop at any limit.
And over there are the heads of the Khawaarij, and the Mu’tazilah,
the Murjiah and the Jabariyyah. All of these leaderships have
crowned the ummah with trials and misfortunes whose extent is
known only to Allaah. Then most of the Muslims are only puppets
moved by these ideas just like the froth carried along by the torrent.
So whoever sincerely and earnestly wishes to rectify the situation of the
Muslims, then let him follow the way of the Prophets and their
methodology, and at the head of them the final Prophet, and we have
repeatedly made it clear.
“Say, O Muhammad (sallallahu alaihi wasallam), this is my way, I
call to Allaah (i.e. to the testification that none has the right to be
worshipped except Allaah, alone, with no partner) upon certain
knowledge - I, and those who follow me. I declare Allaah free and far
removed from all that they associate as partners with Him, and I am
free of those who worship anything else along with Him.”
I believe that those who lead the youth and the callers to deviate from
this methodology do not know, which is the best that can be said in their
regard, the methodology and the call of the Prophets, whether the
political calls, the Soofee calls or whatever else, since Allaah’s Messenger
(sallallahu alaihi wasallam) left us upon clear white guidance from which
no one strays except that he is destroyed. And whoever gives the
impression to the people that the sole source of corruption is the
rulers, then he is contradicting what is affirmed by the Noble
Qur'aan, the Prophetic Sunnah, human and Islamic history, and he
is seeking to better the methodology of the Prophets, particularly
when the callers restrict all their efforts and apply them solely to
the political field. Rather the fundamental and primary source of
corruption and danger are for those affirmed by Allaah upon the tongues
of all His Messengers, and He laid down a methodology for them to block
and rectify them. Then all other causes of corruption follow on from
them. So let the caller to Allaah understand that, and let them cling to
the Rope of Allaah, and let them adhere to the way of the Prophets,
’alayhimus-salaatu was-salaam.
So these were some examples from the thoughts of Maududi, and the
thought of this orientation which is followed by many people in the east
and the west and has become, in their minds, the essence of Islaam, and
their final goal for which they struggle and sacrifice. Then this view
produced from the thinking of Maududi and others like him was given
added support by some Islamic authors such as ’Abdul-Qaadir ’Awdah
who said, “The rulings of Islaam were prescribed for this worldly life and
for the Religion, and the rulings which Islaam came with are of two
types:
(i) Rulings meant for the establishment of the Religion, and this covers
the rulings of matters of beliefs (‘aqeedah) and worship.
(ii) Rulings meant for organisation of the State and the organised body of
Believers, and establishment of relations between individuals and
organised groups. This covers the rulings and mutual dealings,
punishments, and personal, constitutional and state affairs... So Islaam
combines the Religion and the wordly affairs, and the mosque and the
state. So it is a Religion and a State, worship and leadership, and just as
the Religion is a part of Islaam, then the government is its second part,
indeed the more important part of it.”!
So he believes that Islaam has two parts: Religion (worship) being one
part, and the State (leadership) being the other part. Then he declares
the more important part to be the second (government), and this is a
slight to the importance of the Religion, of Belief (‘aqeedah) and worship
('Ibaadah)...!
Then the intellectual Muslims in general, and some of the leaders of this
orientation have realised that this orientation has led the youth into
going beyond bounds in the importance they give to politics to the extent
that it damages ‘aqeedah (belief) and the Call to Allaah and harms the
youth themselves. They therefore put forward advice for them, and from
these writers are:
1 - Sayyid Qutb, rahimahullaah, who said, “And after long research and
study of the movement of the Ikhwaanul-Muslimoon, and by comparing it
with the first Islamic movement in Islaam, it becomes clear to my mind
that the movement today faces a situation similar to that which human
societies were upon when Islaam first came, with regard to ignorance of
the reality of the Islamic ‘aqeedah, and their being far from the straight
way and Islamic manners. It is not just a case of being far from the
Islamic system and the Islamic Sharee'ah. Then at the same time we find
strong colonialist armies of the Zionists and the Christians who wage war
upon every attempt at Islamic da’wah and they work to demolish it using
localised organisations and systems to establish and realise their plots
and enforce their instructions for attainment of this goal. Therefore
whilst Islamic movements occupy themselves much of the time with
localised and limited political movements, such as fighting a treaty
or agreement, or fighting against a party, or an opposition coalition
in elections, and likewise preoccupy themselves with demanding
from the governments that they follow and apply the Islamic system
and Sharee'ah, then at the same time the societies themselves as a
whole have become far removed from understanding the Islamic
‘aqeedah and from concern and respect for it, and from Islamic
manners, therefore the Islamic movements must begin with the
fundamental matter, and that is to revive the meaning of the Islamic
‘aqeedah in the hearts and minds, and to educate and cultivate those
who accept this call and the correct understanding with correct Islamic
education and cultivation (tarbiyah), and not to waste time in current
political events, and not attempting to bring about the obligatory
Islamic system by seizing power before the Islamic basis is found in
the societies, then they will themsleves seek the Islamic order
because they comprehend its reality and wish to judge by it... So
attainment of application of the system of Islaam and rule by Allaah’s
Sharee'ah is not a goal that can be attained in the short term, since it
cannot be achieved until the societies themselves, or a good proportion of
them, carrying weight and importance in the life of the common people,
are conveyed to a correct understanding of the Islamic ‘aqeedah.
Then to the Islamic system, and correct Islamic cultivation upon the
manners of Islaam. No matter how long and how many slow stages it
takes.” “This situation makes it a duty upon me that I begin with each
youth and proceed slowly and carefully with the necessity of
understanding the Islamic ‘aqeedah correctly before discussing the
details of the Islamic system and laws, and the necessity of avoidance
of exerting efforts in present day domestic political movements in
the Islamic lands, in order to bring about correct Islamic cultivation
(tarbiyyah) with the largest number of people possible. Then after this the
following steps come naturally, following on from acceptance of and
cultivation upon the principle in the society itself. This is because human
societies today, including the societies in the Islamic lands, have come to
closely resemble or be just like the societies of the days of ignorance
(Jaahiliyyah) on the day when Islaam first came. So it began with them
from ‘aqeedah and manners, not with the Islamic laws and system. So
today it is binding that the movement and the da’wah begins from the
same point which Islaam first began with, and that it proceeds with
similar steps whilst observing some changed circumstances.”
So these words from Sayyid and others is something good and correct
which is a withdrawal from preoccupation with politics. However,
unfortunately, Sayyid and others did not withdraw from mistakes in
‘aqeedah and thinking which are still read and studied... so this has
made it necessary that we should warn against Sayyid’s mistakes in
thinking and ‘aqeedah in a special treatise, may Allaah facilitate its
printing.
2 - ’Umar at-Tilmisaanee, rahimahullaah, having been dismayed by the
total preoccupation of the youth with the political side and lack of
attention and importance for the other aspects of Islaam said, “However,
unfortunately, whilst I am writing this at the beginning of the eighties,
the work of the youth in the field of Islaam is restricted to the political
aspect which takes up the greatest share of their efforts, and has caused
them great strain and has caused them to lose a great deal. It is as if
nothing is counted as being from the Call of Allaah except the
political aspect!....” Then he said, indicating the reasons which led
them to preoccupation with politics, “And there is no doubt that
continual political events and the means through which successive
governments sought to solve them, imposed themselves upon Egypt to
the extent that they forced the Muslim youth to give their view about
them and to suggest the solution. And whoever prevents the University
students from thinking and giving their view about what affects their
country internally and externally, then he is preventing them from a
natural right of theirs...” Then he said, “However, at the same time, I
criticise the University students for the fact that they almost entirely
restrict their efforts and attention to the political side, and to using
means which are not to be approved of. They do not establish a
conference in the University or in al-Azhar or in any other place except
for the political goals. Then would that they were objective in these
conferences. This is something which they must understand and keep
to...”
So at-Tilmisaanee was correct in his criticism of this going overboard
with regard to the political aspect, but he fell short in appraisal of its
causes. Indeed, there is no doubt that what he mentioned is from the
causes, but there are more important reasons producing a stronger effect
upon the minds and emotions of the youth. These are the political
thoughts which they grow up on, like the thoughts of al-Maududi which
we have discussed in what has preceded in this treatise, and that was
only a small part of a great deal from his writings and the writings of
others from the leaders of this orientation.
So if it is the case that even some of the leaders of this oreintation have
realised the craving of the youth for politics and their excessiveness in it
to the point that, “They almost entirely restrict their efforts and attention
to the political side, and to using means which are not to be approved
of,” as at-Tilmisaanee said, then why do they not re-examine, out of
mercy upon this youth, their training (tarbiyyah) systems and those
dangerous political thoughts which must be studied carefully in the light
of the Book and the Sunnah, and whatever agrees with the Book and the
Sunnah is to be confirmed, and whatever does not agree with them is to
be abandoned?
It is essential that the ummah is cultivated upon the correct ‘aqeedah,
and this must be the foundation and starting point. And we ask Allaah
that He grants the Islamic ummah and its callers that they accept and
adhere to the methodology of the Prophets, wherein lies their well-being,
success and ascendancy.
Conclusion
In conclusion I say: Indeed I believe in the sovereign authority
(Haakimiyyah) of Allaah and that judgement is for Allaah alone, and I
believe in the comprehensiveness of this sovereign authority, and that all
individuals, groups, rulers and callers must submit to it. And that
whoever does not judge by what Allaah sent down in his call, and his
‘aqeedah, and his state, then they are the transgressors, the ones guilty
of infidelity, and the wicked, as Allaah said and as understood by the
Pious Predecessors (as-Salafus-Saalih), not as understood by those who
go beyond bounds or those who fall short of what is correct. And I
reproach those who restrict it to one particular aspect or oppose the wise
and clear methodology of the Prophets and begin with matters of detail
before the fundamental principles, and with the means to an end which
they turn into goals themselves and cause delay or fall short with regard
to the true goals which were followed by all of the Prophets.
And I hold out my hands, humbly beseeching Allaah that He guide all of
the Muslims, their common folk, their rulers and their callers, that they
should judge by and apply the Book of Allaah and the Sunnah of His
Messenger, in all of their affairs - affairs of ‘aqeedah, manners and
behaviour, economic affairs, social affairs and political affairs - and that
He unites their ranks upon the Truth, and that He save them from all
desires and sectarian beliefs and sicknesses of the souls which have split
their rank and shattered their untiy.
Indeed my Lord hears and responds to the supplication, and may Allaah
send His praises and blessings of peace upon our Prophet Muhammad
and upon his family and true followers, and upon his Companions.
Appendix I
All praise is for Allaah alone, and may He send praises and blessings of
peace upon the Messenger of Allaah, and upon his family and true
followers, and his Companions and those who follow his way.
To proceed, I praise Allaah, with abundant, pure and blessed praise for
every blessing which He has bestowed on me, and I give thanks to Him,
the Most High, and praise and extol Him, and I cannot praise and extol
Him as truly befits Him, and no-one can do so.
Then from the blessings which Allaah has bestowed on me is that He has
enabled me, despite my weakness, to speak the truth openly according to
my capability, whether in writing or face to face encounters, so I thank
Him and praise Him with praise such as would fill the heavens and the
earth and whatever is between them. I also ask that He grants me
firmness upon that until I meet Him and that He is pleased with me. I
further ask that He grants me increase in guidance to what is correct,
and protection, and I do not forget, and all praise is for Allaah, that when
my book, ‘The Methodology of the Prophets in Calling to Allaah - That is
the Way of Wisdom and Intellect,’ was published it was accepted by the
true Muslim youth in every place with joy and was greatly welcomed.
This was because it made the call of the Prophets clear to them, until it
became as clear as the sun in the middle of the day, and it removed
confusion, distortions and the deception of some writers whose hearts
were like those of devils in the form of humans those whose only concern
is to gather the people around them and around their fraudulent
slogans. It does not worry such people that this gathering of people
should include the Raafidees (extreme Shee’ah), the hypocrites, the
heretical Khawaarij, the extreme Sufis who are guilty of apostasy, the
ignorant and their like from the worshippers of the graves, or whichever
of the wretched and unfortunate groups.
It does not worry them that this type of people rally together with them
and rally to their slogans, despite the evil consequences of this in this
world and the Hereafter. This is because they are as they were described
by Allaah’s Messenger (sallallahu alaihi wasallam), “Callers to the gates of
Hell, whoever answers their call will be thrown into it,” and because they
are as the sincere, truthful and trustworthy Messenger (sallallahu alaihi
wasallam) described them, “Devils in the bodies of humans.” If this is not
the case then what is it that causes them, and those who follow their
lead, to flee from and separate themselves from the clear and radiant way
and methodology of the Prophets, which is made clear by the Qur'aan
and shown to be their way and their methodology?
Tawheed of Allaah with regard to this His names and attributes, tawheed
of Allaah in His lordship, and tawheed of Allaah in His worship, and to
disbelieve and reject everything that is worshipped besides Him - that is
the pure religion. Allaah the Most High, says:
“We sent a Messenger to every nation, ordering them that they
should worship Allaah alone, obey Him and make their worship
purely for Him, and that they should avoid everything worshipped
besides Allaah.”
He said:
“We did not send any Messenger before you, O Muhammad
(sallallahu alaihi wasallam), except that We revealed to Him that
none has the right to be worshipped except Allaah - so make all of
your worship purely for Allaah.”
Study any of the other da’wahs of the sects and parties - other than the
Salafee da’wah - do you see this methodology or any trace of it in their
schooling, their persons, or their jamaa'aat? Then show it to me if you
are truthful. As for myself I do not find in these sects and parties except
that they wage a fierce war against this methodology and its people. I do
not see except belittlement and mockery of this methodology and its
people. I do not see except hatred and enmity for this methodology and
its people, and I do not see except warm greetings and respect from them
for the deviant and misguided calls and their people. Indeed you will
frequently see and hear the last of these from those who disguise
themselves as Salafees but are in reality closer in relation to their
enemies, and there are ties and relationships between them which are
such as they are known only to Allaah.
Then there are some who are passionately in love with the state of
superstitions, innovations and misguidance who think- and evil are their
thoughts, and evil is the lie which they invent- that Imake a separation
between the religion and the State, and that I dispute about the
importance of the subject of authority of sovereignty.
“What a serious word it is that comes out of their mouths! What
they say is nothing but a lie”
So this book displeased them and it made clear the falsity of their calls
and their misrepresentation and distortion of Islaam and of the text
concerning tawheed - particularly with regard to the da’wah of the
Messengers, may Allaah’s praise and blessings of peace be upon them.
The book did not join them in welcoming the state of the Raafidee
Shee'ahs. Nor did it support them in seeking establishment of statelets
founded upon the building of the tombs and upon the belief that the
pious who have died know the Hidden and Unseen and have some
control over the creation. Nor did it support them in seeking
establishment of statelets based upon any such things as have preceded,
nor in accepting the misguidance and shirk of secularism which seeks to
disguise itself in the guise of Islaam.
Rather the book, and all praise is for Allaah, made clear that the true
and trustworthy da’wah is that which follows the methodology of the
Prophets in calling to Allaah, and the state which is established upon
this correct methodology - that is the Islamic state. Then despite the fact
that the book was dealing with a particular topic - which was to explain
the methodology of the Prophets in calling to Allaah - it still gave
attention to mentioning the Islamic state which it mentioned repeatedly
and emphasised a number of times. It even had a chapter headed: "The
view of the scholars of Islaam concerning leadership (al-Imaamah) and
their proofs of its obligation". Then the scholars sayings about that were
quoted and their proofs mentioned. However what angered the people of
innovations and desires, and the callers to falsehood, is that I placed
leadership and the state in the place given to them by Allaah and which
was accepted by the scholars of Islaam. I did not support the people of
innovation and desires in their abandonment of the methodology of the
Prophets in calling to tawheed, and fighting shirk, innovations and the
rest of the types of misguidance and deviation, and fighting idolatry and
grave-worship.
Nor did I support them in making leadership (al-Imaamah) the most
important matter, and the most fundamental principle - which is
something which has led people to rejection of the methodology of the
Prophets and has lead them to fight against it. It has also led them to
fling themselves into the arms of the Raafidee Shee'ah, and to having
affection for them, and to allying themselves with them, defending them
and to falsley adorning their ideology which is at war with Islaam, in
opposition to the Book and the Sunnah and waging war against the
Companions of Allaah’s Messenger (sallallahu alaihi wasallam) and his
pure wives and the rest of the Muslims and their scholars. Indeed it goes
beyond that to the point that they declare these great people to be
disbelievers and make the foulest attacks against them.
I did not support them in this misguidance and this loathsome excess, so
they disliked the book and thought evil about its author. So they said the
falsehood which they said in order to turn the youth who thirst for the
truth away from the irrefutable and clear truth in this book. This book
which openly spoke the truth and placed both correct creed and belief
(‘aqeedah) and the state in the place given to them by Allaah - without
going beyond the bounds or falling short, and without distorting and
deception. Then it is essential that I explain to the youth the distinction
between the state (ad-Dawlah) and the dominion and sovereignty of
Allaah (al-Haakimiyyah). As for the state, then it is a gathering of people
who may be disbelievers, may be misguided deviants, or may be
Believers. Then the people may be gathered under a rightly- guided
khilaafah, or restricted kingships- which has been the case with the
Islamic states after the rightly -guided khilaafah. So these individuals
who form the Believing state are no more than the means to implement
the Sharee'ah of Allaah- the establishment of jihaad, the ordering of good
and forbidding of evil, establishment of the Prescribed Punishments and
retribution, and the protection of the ummah from the plots and
aggression of the enemies against the lands of the Muslims and against
their souls, their wealth and their honour. So the Muslims must
establish a state to accomplish these great obligations - either : by giving
the pledge of allegiance to a khaleefah whom all of the Muslims are
united upon; or by the fact that an individual from the ummah gains
ascendancy and has power, an army and authority - which means that
the benefit of the ummah lies in accepting him as long as he proclaims
Islaam, establishes the laws and the creed (‘aqeedah) and protects the
ummah from its enemies and does whatever is required, the details of
which are known and mentioned in the source works of Islaam; or by the
fact that some individuals gain ascendancy over some areas as happened
in the lands of Islaam after the weakening of the khilaafah, so overall
benefit necessitated submitting to this situation.
As for dominion and sovereignty then these are attributes of Allaah and
qualities particular to Him alone, as He, the Most High, says:
“Judgement and command is for Allaah alone, He ordered that you
should worship none but Him. That is the true and straight
religion.”
So this authority and sovereignty is not denied except by one who is a
disbeliever in Allaah and is severe in his enmity to Allaah, His Messenger
and His Books. Indeed one who even denies Allaah’s authority in the
slightest matter, not to mention with regard to fundamental matters,
then he is a disbeliever in Allaah, outside the fold of Islaam if he
knowingly denies that. As for the ignorant person, then he has excuse
until the proof is established against him.
What I have said applies to the rulers, the ruled and to indivduals and
groups (Jamaa'aat). This has been affirmed by the trustworthy scholars
of Islaam, and from them Shaykhul-Islaam Ibn Taymiyyah,
rahimahullaah, and his student Ibnul-Qayyim. So whoever accepts and
abides by this rule and authority in the fundamentals of the religion and
its details, and in matters of creed and belief, and matters of worship,
and dealings and political affairs, and economic affairs, and manners,
and social affairs - then he is a Believer. But he who does not abide by it
all or some of these then he is a disbeliever, whether he is an individual
or a group, a ruler or one ruled, a caller or one called. Indeed I fear, by
Allaah, for many of the sects, parties and individuals that they may fall
into disbelief due to their not abiding by the rule and authority of Allaah
with regard to the fundamentals of the religion, indeed with regard also
to its details. I fear for many of them, against whom the proof has been
established and to whom the truth has been made clear, yet still they
persist in opposing the call to tawheed and oppose waging war against
shirk and innovation, aswell as opposing its people and to cutting from
them. Instead these people incite others against and warn against those
who call with the call of the Prophets, and those who seek truly and
sincerely to amend the affairs. After establishment of the proof against
such a person he would fall into the abyss of disbelief.
Then I call all of the ummah - its rulers and its ruled, its indivduals,
sects, and parties, to all have true belief in the all-encompassing
authority and sovereignty of Allaah which covers the fundamental
matters of the religion and its details, and that they should fully abide by
it with regard to the fundamental matters of the religion and its details. I
also call the heads of the states, from those who abide generally by the
rule and authority of Allaah, and yet are negligent in some areas of
practice, I call them to abide by it totally and unrestrictedly in every field,
in the matter of ‘aqeedah, and worship, and dealings, and economics,
and politics, and with regard to ordering good and forbidding evil, and
that they should strive to fight against shirk and innovations, and
against sins and against evil - particularly usury and the rest of the
major sins which harm the ummah and its manners. Indeed Allaah
prevents by means of the rulers those who are not prevented by the
Qur’aan. They should be fully aware that Allaah will question them about
every small and large matter which they are responsible for. “Each of you
is a guardian and is responsible for thoses whom he is in charge of.” I also
remind them of the saying of the Prophet, “There is no ruler having
authority over Muslim subjects who dies while he is decieving them except
that Allaah has forbidden Paradise for him.” and his saying, “There is no
servant whom Allaah places in authority over some people, and he does not
deal with them sincerely and honestly, except that he will not find the
fragrance of Paradise.”
From sincerity to the ummah is that you encourage them to abide by the
ruler of Allaah and His Sharee'ah, by teaching them, directing them,
encouraging and warning them, and by ordering the good and forbidding
the evil, and by establishing prescribed punishment and using every
means which will cause them to respect the Sharee'ah of Allaah in
‘aqeedah, worship, political affairs and manners.
I also call the heads of state in Islamic lands who do not abide by the
Sharee'ah of Allaah that they should turn back to Allaah and respect His
religion which is found in the Book and the Sunnah, and that they
should cling to the creed and beliefs of this religion and its rulings, and
to be proud of that - since therein lies honour and nobility. However total
disgrace and humiliation comes from submission to laws laid down by
the most despicable humans, the enemies of this ummah whether they
are Jews, Christians, Magians or atheists. So I call such leaders to
respect the feelings of the ummah of Islaam which has striven and fought
and sacrificed millions of its sons for the achievement of a noble and lofty
goal - which is that it should be ruled by Islaam, and Islaam alone is the
religion of Allaah, the Creator of this creation, the Creator of mankind
and jinn so that they should worship Him alone and submit to His
revealed laws alone. They should abide by the Sharee'ah of Allaah and
impose it upon the ummah in creed and beliefs, in manners, in teaching
and in Islamic curriculae which education and training are to be based
upon.
I also enjoin the scholars of the ummah, and its callers, and parties and
groups that they should sincerely advise all of the ummah, its elders and
its youth, its males and its females, and unite them upon the Book of
Allaah, the Sunnah of his Messenger, and upon the methodology and
understanding of the Salalafu-Saalih (the Pious Predecessors), the
Companions, the Taabieen and those who followed them upon good, the
imaams of guidance, the scholars of fiqh, the scholars of hadeeth and of
tafseer, in creed and beliefs, in worship, in manners, in dealings, in
economic affairs, and all the other affairs of Islaam and eemaan. Then
they should fully comprehend the Sayings of Allaah, the Most High,
“And whoever does not judge by what Allaah has revealed then they
are the ones guilty of unbelief.”
“And whoever does not judge by what Allaah has revealed then they
are the transgressors.”
“And whoever does not judge by what Allaah has revealed then they
are the disobedient.”
They should understand that these Sayings of Allaah apply to all
individuals, groups, rulers and subjects. So to restrict it to refer it to the
rulers alone and not to the people of deviant sects and misguidance,
those who do not judge by the Sharee'ah of Allaah in their creed and
beliefs, nor in their worship and their behaviour, then this is from
ignorance, misguidance and foolishness, since Allaah sent these Aayaat
down concerning the Jews at a time when they had not had any state or
authority for centuries. He sent these Aayaat down concerning them at a
time when He had imposed humiliation and lowliness upon them. I have
explained the authority and sovereignty of Allaah in this broad and allembracing
sense in the book itself. I should also not fail to draw
attention to an error made by the author of ‘Meezaanul-I'tidaal litaqyeem
Kitaabil-Mawridiz-Zallaal fir-Tanbeeh 'alaa Akhtaa’iz Zilaal,’ who is ’Isaam
ibn Muhammad ibn Taahir al-Barqaawee, who attributed to me
something which my tongue has never uttered and which I never
believed, nor have I ever written such a thing. Furthermore I seek
Allaah’s refuge from what he said, and I declare myself free before Allaah
from it, and I ask Allaah to save me and all the Muslims from it. Al-
Barqaawee said in a footnote (p.15) to his aforementioned book: “This
also reminds me of what Shaykh Rabee' ibn Haadee al-Madkhalee,
hafizahullaahu ta'aalaa, did in his book, ‘Manhajul-Anbiyaa fid-Da’wah
illallaah...’ when he criticised the view of al-Maududi, rahimahullaah
ta'aalaa, about the importance of leadership (imaamah), khilaafah, and
judging by that which Allaah sent down, since he also sought to use as
evidence the saying of Shaykhul-Islaam Ibn Taymiyyah about the
position of the imaamah with the Raafidee (Shee'ahs). So he took up six
pages in quoting the discussion of Shaykhul-Islaam with those Raafidee
(Shee'ahs). However the numerous and great differences between the
beliefs of the Raafidees concerning the imaamah and the infallibility of
the Imaams, and the twelve imaams and so on, and between what al-
Maududi and others call to, i.e. the necessity and importance of striving
to return to judging by the Sharee'ah, through the khilaafah, and to
establish a single ruler for the people of Islaam; the differences between
these two are well known. Even if the words of Shaykhul-Islaam Ibn
Taymiyyah contain something which is fitting in this regard, yet most of
it, if a just person were to examine it, is not fitting to this discussion,
rather it applies to the matter of imaamah with the Raafidee (Shee'ah)
with its well known details... so he should not have quoted it all... for fear
of deception.”
Al-Barqaawee's scales are unbalanced and he has not judged between
myself and al-Maududi with justice, and perhaps he has forgotten the
saying of Allaah:
“And weigh justly with the true balance.”
And His saying,
“Woe to those who give short measure to others. Those who demand
full measure from others, but when they give them in measure or
weight then they give them less than their due. Do these people not
think that they will be ressurected for reckoning on a formidable
Day. The Day when all mankind will stand before the Lord of the
Worlds.”
O brother al-Barqaawee, I was debating the view of al-Maududi about the
importance of the matter of leadership (imaamah), the khilaafah and
judging by that which Allaah has sent down!
As regards the fact of their importance, then no Believer having a trace of
eemaan would dispute that. But O brother you have failed to note the
point of disagreement between myself and al-Maududi. I debated with
the view of al-Maududi with regard to his going beyond the due limits
about leadership to such an extent that no Muslim who has respect for
Islaam could remain silent about this excess, and it was of such a level
that even the misguided would not accept it, not to mention the people of
hadeeth and the Salafees. Indeed very many scholars from his own land,
from the Salafees and others have replied to him. Then this excess of his
has travelled and has reached many Arab and Islamic lands, and it has
fooled an overwhelming majority of authors and youth, which has led to
great neglect of the ‘aqeedah of tawheed, and even comtempt of it and of
its people. It has also led people to treat shirk and innovation lightly and
has caused al-Maududi and his like to ally themsleves with and to
befriend the devotees of the graves and even the Raafidees (Shee'ah), and
to gather these people under their banner, to treat them as brothers, to
love and defend them and their beliefs and creed, and this is something
which is a reality and is clear to everyone possessing intellect and
religion. So since the matter has reached this frightful state, I replied to
al-Maududi with regard to some of his excess in order to make the people
in general aware, and also the people of the Arabian Peninsula, to which
the followers of al-Maududi and their helpers direct their attention. So
they seek to wipe away the ’aqeedah of tawheed, and the ’aqeedah of
true and correct alliance and enmity (al-Walaa wal-Baraa). Do you think
that my reply to al-Maududi was so unreasonable that you seek to
defend his view with falsehood, and by forgetting to judge justly, to the
point that you take my words to mean something which I did not say,
and which they did not mean?! Listen to what al-Maududi says:
“The question of leadership is the most important matter in human life
and its most fundamental principle.” Then try to defend this saying with
clear and unequivocal texts from the Book of Allaah and the Sunnah of
His Messenger, and the words of the Companions and the scholars of
Islaam. If you have not seen this, then you must adjust your scales in
order to establish justice, equity and fairness, and to abandon the excess
which has led al-Maududi and his followers to scorn the call of the
Prophets and the goal of their da’wah, and to turn the affairs upside
down. Listen to his saying: “The true goal of the religion is to establish
the system of the rightly guided and righteous leadership (imaamah).” So
to him this is the true goal of the religion. So tawheed, and the Prayer,
and Zakaat, and jihaad and other matters from the religion become only
means to reach this goal in the view of al-Maududi. So produce the clear
proofs from the Book of Allaah and the Sunnah of His Messenger
(sallallahu alaihi wasallam), in place of al-Maududi, to support this and
if you are unable then do not be too embarrassed to say, ‘This poor weak
servant, Rabee’ ibn Haadee, has spoken the truth and has been sincere
towards Islaam and the Muslims, and has put matters in their due
place.’ Then listen to the saying of al-Maududi: “This is the purpose for
which the Prayer, Fasting, the Zakaat and the Hajj have been made
obligatory in Islaam. Then the fact that they are called acts of worship
does not mean that they are themselves worship, rather its meaning is
that they prepare mankind for the true and fundamental worship, and
these are a training course which are essential for that.' He also says,
'You think that standing facing the Qiblah, placing the right hand upon
the left, and rukoo' with your hands upon your knees, and prostration
upon the ground, and reciting particular words, and these actions and
movements are themselves worship; and you think that fasting from the
start of Ramadaan until the start of Shawwaal, and going hungry and
thirsty from morning until evening, you think that this is worship; and
you think that reciting a number of Aayaat from the Qur'aan is worship;
and you think that performing Tawaaf around the Ka'bah is worship. In
summary you have called the manifestation of certain actions worship,
and when a person performs these actions with their form and manners
you think that he has worshipped Allaah... but the truth is that the
worship which Allaah created you for, and which he ordered you to
perform is something else.”
Are you pleased by this derisive manner about speaking about the great
pillars of Islaam and those who worship in this way? These are not, in
the view of al-Maududi, forms of worship for which man was created,
rather the worship for which man was created and which they were
ordered to fulfil is something else. O Barqaawee, do you take this as your
religion before Allaah? That the forms of worship are only a training
course which if applied will... etc. Is this something stated textually in
the Qur’aan and the Sunnah, and which the Prophets came with and
which was accepted by the best of the people of this ummah? If you agree
with al-Maududi then bring the proofs to support his saying. Otherwise
bite upon your knuckles in regret and grief for having deserted the truth
and offended its people and helped falsehood. This, O my brother, was
the subject of my debate with al-Maududi, and about which I quoted the
words of Shaykhul-Islaam concerning the exceeding of the bounds by the
Raafidees about leadership (imaamate). What I quoted from him was all
relevant, not just a part of it as al-Barqaawee claimed. Then if you were
correct, O Barqaawee, then why did you not explain what was relevant
from the words of Shaykhul-Islaam and what was not? As for the claim
of 'infallibility' for the 'twelve imaams,' then I did not attribute it to al-
Maududi, nor did I debate about it with him, nor did I quote Shaykhul-
Islaam’s words about it. So your words are totaly opposed to justice! As
for your equity and justice which you set up for yourself in judging
between Sayyid Qutb and ad-Duwaysh, then I do not know what you
have done. Indeed you have totally failed to be just between myself and
al-Maududi, and how would it have harmed you to speak the truth?
Then as for the khilaafah, I do not know if you read what I wrote and
quoted from the scholars of Islaam, or if you merely took the subject with
the tips of your fingers with your eyes closed, thinking that justice and
equity would be achieved that easily. So read this and that anew and
speak the truth, supporting it with proof, not alarmism and agitation!
As for judging by that which Allaah sent down, then how can you
imagine that I would dispute about it with al-Maududi or anyone else,
when it is something known necessarily in the religion, and not even the
deviant and deviated sects dispute about it?! So I seek Allaah’s refuge
from what the author of ‘al-Meezaan,’ attributed to me. Rather read again
what I wrote concerning the authority and sovereignty of Allaah, and that
it comprehends every part of the religion, and you will see the extent of
the mistake of al-Barqaawee, may Allah guide him. Then finally the
points of criticism of al-Maududi and his like are so many that this
introduction is not the place for them. But in summary, he is one of
those furthest from abiding by the authority and sovereignty of Allaah
with regard to his ’aqeedah and his Fiqh, and with regard to his stance
on the Sunnah of Allaah’s Messenger (sallallahu alaihi wasallam), and his
stance with regard to the Companions of Allaah’s Messenger (sallallahu
alaihi wasallam), and with regard to their enemies the Raafidee Shee'ah.
Indeed he and his followers have alliance and friendship with those
Raafidees, they support them and they praise their Taaghoot, al-
Khomeini and his students, the Aayatur-Raafidiyyah. So noble reader be
aware of this, and judge the people according to the truth, and do not
judge the truth according to its people, and beware of falling into the
abyss of over-exaggerated respect for personalities so that it leads you to
reject the truth, and to argue against its people.
May Allaah guide and grant the ummah to loving the truth and its people.
Indeed my Lord hears and responds to supplications.
Written by:
Rabee' ibn Haadee al-Madkhalee,
13/6/1413H.
INDEX
Preface. Written by Dr. Saalih al-Fawzaan
Authors introudction to the First Edition
Authors introudction to the Second Edition
Mankind was honouredwith intellect and sound nature (Fitrah)
Mankind was honoured with the sending of the Messengers to them, and
the sending down of the Revealed Books
Tawheedul-Uloohiyyah (--) and its importance.
Examples from the calls of some of the Messengers:
(1) Nooh, ‘alayhis-salaam,
(2) Ibraaheem, ‘alayhis-salaam,
(3) Yoosuf, ‘alayhis-salaam,
(4) Moosaa, ‘alayhis-salaam,
Escalation in the tyranny (CHECK)
(5) The final Prophet Muhammad (sallallahu alaihi wasallam)
His Companions endure torture for Laa ilaaha illallaah

The importance given to the ‘aqeedah of Tawheed in the Madinan period
The importance of purifying the earth from the filth of idols and...
Correction of the matter of Beliefs anf fighting shirk is...
Reasons why it is not permissible to turn away from the... ...
Orientation of the Callers
The methodology of al-Maududi in his Da’wah
The goal of the Religion is the worship of Allaah..
Shaykhul-Islaam Ibn Taymiyyah's reply...
The claim of the Raafidee Shee'ah that...
The view of the scholars of Islaam with regard to...
Sayyid Qutb's affrimation of the methodology of the Prophets in Da’wah
'Umat at-Tilmisaanee's affirmation of this methodology.