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The Foundations of the Call to Allaah
  Excerpt from "The Methodology of the Prophets"
Author: Shaikh Rabee' bin Hadee al-Madkhalee
Source: Manhaj ul-Anbiyaah fi ad-Dawah ilal-Laah (Eng. Trans.Dawud Burbank)
Article ID : DAW020001  


The Prophets, alaihimusalaatu 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 (sallallaahu alayhi wasallam) and he refused it. It was alas offered to him that he should be a Prophet-king or a Slave-Messenger, so he chose that he should be a Slave-Messenger. Prom Aboo Hurairah, radiallaahu 'anhu, who said, 'Jibreel sat with Allaah's Messenger (sallallaahu alayhi 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. '0 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, 0 Muhammad.' He said, 'Rather a Slave-Messenger" So he had 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.

From 'Ubaadah ibn as-Saamit, radiyallaahu 'anhu, who said, 'I am one of those chiefs who gave the 'Aqabah pledge to Allaah's Messenger (sallallaahu alayhi 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 Paradise would be

And from Aboo Mas'ood al-Ansaaree. radiyallaahu 'anhu, who said, 'Allaah's Messenger (sallallaahu alayhi wasallam) went along with his uncle a-'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, 0 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 this for you.'

And from Jaabir ibn 'Abdullaah -radiyallaahu 'anhumaa, who said ' Allaah's Messenger (sallallaahu alayhi 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 tint 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 (he said) and come to his people, and they would say: 'Beware of the young man of Quraysh. do not let him put you to trail' 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. So 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 'Umrah. so we said, 'For how long will we leave Allaah's Messenger (sallallaahu alayhi wasallam) cast out amongst the mountains of Makkah in a state of feai!!!' 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, '0 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 rase, 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, 0 People of Yathrib, for we have not travelled this long distance except because we know that he is Allah’s Messenger (sallallaahu alayhi 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-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, 0 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 Messenger (sallallaahu alayhi 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 (') surprise them by saying, 'I will give the flag tomorrow to a man who loves Allaah and His Messenger, Allaah will grant victory at his lend.' So 'Umar, radiyallaahu 'anhu, and the of the Companions spent the night wondering whom he would give it to, and 'Umar, radiyallaahu 'anhu, said, 1 never had any love for leadership except on that day,'~~4

So what was it that those noble Companions hoped for?! Was it leadership itself, or was it tint 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 (sallallaahu alayhi wasallam) endeared to them, and trained them for and caused them to desire it.

From Aboo Hurairah, radiyallaahu 'anhu, who said, 'Allaah's Messenger (sallallaahu alayhi 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

From Abdur-Rahmaan ibn Samwah, radiyallaahu 'anhu, who said, 'Allaah's Messenger (sallallaahu alayhi wasallam) said to me. 'O 'Abdur-Ralunaan! Do not ask for leadership, since if you are given it having requested it, then you will be all 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 (sallallaahu alayhi wasallam) along with two men from the sons of my uncle, so one of the two men said, '0 Messenger of Allaah! Appoint us to take pledge 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 (sallallaahu alayhi 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, 0 Aboo Moosaa. or 'Abdullaah ibn pays?' He said, 'So I said, 'By Him Who sent you with the truth, they did not disclose to me what they had in their 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 (sallallaahu alayhi wasallam) ) tooth-stick between his lips.' So he said, 'We shall not, or. do not appoint to authority in this affair of ours of ours anyone who desires it. Rather you go, 0 Aboo Moosaa.' So he sent him to Yemen, and then sent Mu'adh in addition to him.' And in the version of an-Nasaaee there occurs, 'We do not seek the assistance in this affairs of ours of those who request it’ and al-Haafiz ibn Hajar said, 'al-Muallib said, 'Desire for leadership is the cause for peoples 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 of 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 Allah's Messenger (sallallaahu alayhi wasallam) , so these positions are not to be given to those who ask for them, or desire for 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 (sallallaahu alayhi wasallam) and love 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 (sallallaahu alayhi wasallam) '!

Meaning: 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 (sallallaahu alayhi 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 sad 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 Allah, in any time. to turn away from the methodology of the Prophets in calling to Allaah? The answer; In the light of what has preceded and what will come, is that it is not permissible in the Sharee'ah nor intellectually that anyone should turn away from these 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, 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:

Meaning: "How can He Who created not know when He is the One Who knows the innermost secret of the 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 then and their methodology. So He said, after mentioning eighteen of them,

Meaning: 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 1braaheem, alaihis- sallaatus was-salaam, Allaah further emphasised the matter and ordered our Prophet Mohammed (sallallaahu alayhi wasallam) to follow his methodology. He says,

Meaning: Then We revealed to you, 0 Muhammad, 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 associate partners with Allaah.''

So the order to follow Islam covers adherence to his religion which is Tawheed and fighting against Shirk, It also covers following his methodology in beginning by calling to Tawheed. Then Allaah, the Most High, further emphasised this order also, ordering the Ummah of Muhammad (sallallaahu alayhi wasallam) to follow the way and the religion of this Prophet who was upon the true religion, So He, the Most High says,

Meaning: 'Say, 0 Muhammad, 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,

Meaning: 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 Quraan we are informed that ail of the Messengers had as their 'Aqeedah the 'Aqeedah if Tawheed and that 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 of we also refer back to the Messenger we find that this 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, not system of prescribed laws can stand except based on belief system/creed ('Aqeedah). So if a system of prescribed laws has no 'Aqeedah, then it will be ruin and will not remain as a correct and sound system of prescribed laws. So, for example. the prescribed laws followed by Ibraaheem,: alaihis-Salaatu was-Salaam, remained for centuries amongst the Arab nation, then when 'Amr ibn Luhayyal-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 Hurairah, radiyallaahu 'anhu, who said: Allaah's Messenger (sallallaahu alayhi 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 free animals for the sake of their deities.'~4 So Aktham said; 'Perhaps the fact that I resemble him' will cause harm to me, 0 Messenger of Allaah?' He (sallallaahu alayhi wasallam) said: ?Co, 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 idolatrous religion, and the Arabs became idol worshippers, even though they continued to associate themselves and attach themselves to 1braaheem 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,

Allah the Most-High, says

Meaning, 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 the 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. Far 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 form the truth which is manifest.

From Aboo Sa'eed al-khudree, radiyallaahu 'anhu, &am the Prophet (sallallaahu alayhi 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, 0 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 wants 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 form closet to what they will except. 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 Aayahs 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 system of the Prophets, including the final Prophet (sallallaahu alayhi 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 Allah 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.

FIRST:THE PRAYER. Allaah's Messenger (sallallaahu alayhi wasallam) taught the Prayer by practical examples, and he said: 'Pray as you have seen me praying ' So he (sallallaahu alayhi 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 performed 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?!!

SECOND: THE HAJJ: Allaah's Messenger (sallallaahu alayhi 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 Tawaafut-Ifaadah at a particular time, and he laid down a particular place for the,S'a'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 what to move the standing in 'Arafah to the eight 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 be some rites forward and delay others according to what will be helpful and according to the situation of the pilgrims. Then would this be an Islamic Hajj, or would it rather be an evil distortion and a disfigurement of this rite'!!

THIRD: AND THIS IS THE MAIN POINT: Allaah's Messenger (sallallaahu alayhi wasallam) began his da'wah with Tawheed, and likewise all the Messengers. He also used to command his governors and daa'ee’s to begin by calling to Tawheed. There are many examples showing this. from them is his saying to Muadh 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 inform 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'! I! 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 worldly life. How appropriate is the saying of the truthful and trusted Messenger (sallallaahu alayhi 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 lizards hole you would enter it.' We said, '0 Messenger of Allaah, the Jews and the Christians?' He said, 'Who else.~ And his (") 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, 0 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 (sallallaahu alayhi 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's' 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 then and subjugated them. Taken possession of then 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,

Meaning, - And hold fast all of you together to the rope of Allaah, and be not divided (amongst yourselves).

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 broadest 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. Shaikh Taqiyyuddeen al-Hilaalee and Shaikh 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 wsy.

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 mobilise 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 correction of 'Aqeedah upon the methodology of the Prophets, and had utilised their efforts and their pens to uproot practices of Shirk and its manifestations. 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 alaihinws-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 Aayahs of His Book,

Meaning: 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 and 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 (sallallaahu alayhi 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-Alaa al-Maududi There are concerning him very serious and severe criticisms to be made, and it is not permissible for a Muslim who fears Allaah and respects Islam, which raises its followers above veneration of people and their ideas. to remain silent about this.

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