Question: Is Da’wah (calling) to Allaah obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do Da’wah to Allaah?

Answer given by Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullaah):
“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet sallallahu ‘alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree] So it is not a condition upon the daa’ee (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.

Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allaah has made haram (unlawful) is like prohibiting what Allaah has made halal (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it haram. Allaah – the Most High – says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allaah. Indeed, those who invent lies against Allaah will never prosper.” [an-Nahl 16:116-117] As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allaah – the Most High: “Say: This is my path. I call to Allaah upon sure knowledge.” [Yoosuf 12:108] So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or forbid it – if it is evil.

So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a person will cause greater harm than good – as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.”

Source: As-Sahwatul-Islamiyyah (pp.75-76) of Shaykh lbn al-‘Uthaymin.

Shaykh Saalih al-Fawzaan on Giving Da’wah to the American Soldiers Stationed in the Muslim Lands: The eminent Scholar was asked concerning the groups of concerned Muslims who endeavor to give da’wah to the non-Muslim soldiers stationed within the Arabian peninsula. The Shaykh expounds upon the correctness of such an action and explains the folly of those who oppose it.

The Question to Shaykh Saalih al-Fawzaan: As-salamu ‘alaykum wa rahmatullaahi wa baarakatuhu. My question to your eminence is: there are some brothers in the Eastern Province who call the American forces present here to Islam. They gather with them and debate with them, and many of them have already accepted Islam. So those brothers see this as wajib (obligatory) upon them by way of Da’wah and Nasiha and establishing the proof upon them. Then there are some who oppose them in this, and they hold that it is necessary to isolate these individuals from the forces and to not have any connection with them nor give them Da’wah, and they say that this is from al-Walaa` wal-Baraa` (allegiance and enmity). My question, ya fa Fadeelat-i-Shaikh: what is your opinion concerning this matter, and which of the two factions do you hold to be upon guidance? May Allaah grant you success and reward you.

Answer by Shaykh Saalih al-Fawzaan (hafidhahullaah):
This affair is clear. The first faction who established the da’wah to Allaah and called the kufaar to Islaam, they are the ones who are upon the correct path and upon the haqq. [The shaikh brought as proof the statement of Allaah:]

And who is better in statement than the one who calls to Allaah and performs righteous deeds and says, “I am from the Muslims.” (Fussilat 41:33)

So mixing with these people in order to call them to Islam and taking them out of the darknesses and into the light is wajib (obligatory) upon the Muslims. Does Islaam mean that a person accepts Islam and then sits and does nothing? No! Islaam means that you perform deeds and you also give da’wah. You perform deeds for yourself and you give da’wah (call) to Islam. So this is an opportunity to give da’wah to these armies and to enter upon them and spread Islam among them. This is a magnificent opportunity.

As for those who have forsaken this, then these ones are not upon the correct path. And as for their statement that they have done this [forsaken giving da’wah to the soldiers] for al-Walaa` wal-Baraa`, then this is an error. We do not go to them because we love them. We only go to them for the sake of calling them to Islaam. And as for the one who mixes with them [kufaar] and does not give them da’wah, then it is suspected about this one that he loves them. As for the one who mixes with them and gives them da’wah to Islaam, then this one is only carrying out what is obligatory.

Source: SunnahPublishing


Call Disbelieving Parents to Islaam, then Travel to Seek Knowledge

Question: May Allaah bless you, our shaikh. We come from America, where the majority of our families are disbelievers. What advice do you have for us that can help bring our families to Islaam?

Answer by Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah):

This is a very good question, and extremely important question, because the finest gift you can give to your relatives is that you call them to Islaam.

The first of the ways for their guidance is that you make a lot of du’aa, and supplicate to Allaah, asking Him to guide them. It’s not just that you say, “O Allaah guide these people,” and walk away; rather you must adhere to all the proper etiquettes and manners of du’aa.* And you repeat it a lot, in the night and the day.

Then, it is upon you to look towards and adhere to the way of the Prophet (salallaahu ‘alaihi wa sallam) and his Seerah. Because the method of the Prophet in calling to Allaah was the most excellent method. Being good and benevolent to them, assisting them upon that which they have to do [in halal matters], trying to bring their hearts together, giving them gifts. Make them love you. And if they love you, they will follow you (accept your da’wah, accept your advice).

And this is the most obligatory matter you must do for them.

Indeed one of the Salaf left from Khurasan to seek some knowledge. So he met some people, who asked him, “Where do you want to go?”

He said, “I want to seek knowledge.”

(One of them) asked, “Are your parents alive?”

He replied, “Yes.”

(One of them) asked, “Are they Muslim?”

He said, “No.”

(One of them) said, “Go back and call them to Islaam, for indeed that is better for you than seeking knowledge.”

So he went back to them, and he served them until they accepted Islaam. And he said:
That was the finest advice I ever received in my life.

His parents died just a short while after that. He was extremely happy that they died upon Islaam. Then, he went on to seek knowledge afterwards, and he obtained a huge portion of knowledge.

Source: A Masjid Rahmah Hajj, ‘Umrah (1431) tape The Guidance of Allaah; talk by Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel

* The following are Etiquettes, Manners, Guidelines of Making Du’aa from the Sunnah and Min Akhbar as-Salaf (From the Narrations of the Salaf)

Fadalah bin ‘Ubayd (radiallaahu ‘anhu) said: “The Messenger of Allaah (salallaahu ‘alaihi wa sallam) heard a man making supplication in his prayer when he had not praised Allaah or said Salah upon the Prophet. The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said: This man is rushing.

Then he (salallaahu ‘alaihi wa sallam) called him over and said to him or to someone else:
When any one of you supplicates, let him start by praising and glorifying Allaah, The Exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.
Imam Ahmad, Abu Dawud and At-Tirmidhi reported the above hadeeth and graded it Sahih; An-Nasa`i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs.

Abdullah ibn Masood (radiallaahu ‘anhu) said:
When one of you wishes to ask (Allaah), then he should begin with praising and thanking Allaah with that which He deserves. Then he should ask Allaah to send His peace and blessings upon the Prophet (salallaahu ‘alaihi wa sallam) then he should ask (for his need). For verily, that (the above method) is more likely to result in success.
(as-Saheehah no. 3204)

The following is a summary of guidelines for making Du’aa – a summary (and fiqh) read by student of knowledge Abu Muhammad al-Maghribee (hafidhahullaah) who also read the narrations during one of his classes as part of a series of beneficial lessons under the title Min Akhbar as-Salaf (From the Narrations of the Salaf):

1- one should be sincere in Du’aa
2- one’s heart should be present in the Du’aa
3- while fearing Allaah
4- one’s food should be halal
5- one should make Du’aa with truthfulness
6- the Du’aa should be made repeatedly, persistently
7- humble yourself to Allaah
8- be consistent in Du’aa
9- increase in Du’aa during times of fear
10- Don’t leave off making Du’aa (even if you commit sins), for Allaah answered the du’aa of shaytan – worst of all creation – “grant me respite until the Day of Judgment.” Allaah said (what means): You are of those allowed respite. (Al-A’raf, ayah 15)

11- Keep in mind that Du’aa is ‘ibaadah (worship)
12- one should be fearful of being prevented from making Du’aa
13- Do not say “my Du’aa is not answered,” while you yourself close the door by sins

Giving Da’wah to Laymen, by Shaikh Abu Freyhan Jamal Al-Harthi (hafidhahullaah)

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

Calling to Allaah (giving da’wah) needs knowledge firstly. Allaah says (translation of the meaning) in Surah Yusuf, ayah 108:

Say (O Muhammad): “This is my path, I invite unto Allaah (i.e. to the oneness of Allaah – tawheed) with sure knowledge, I and whosoever follows me (also must invite others to Allaah) with sure knowledge. And glorified and exalted be Allaah (above all they associate as partners with Him.) And I am not of the mushrikeen.”

Then we need wisdom; which is putting things in its place: harshness when it is time for harshness, and softness when it is time for softness.

Allaah says (meaning): He grants Hikmah (wisdom) to whom he pleases, and he, to whom hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding. (Surah Al-Baqarah, ayah 269)

So the believer must be soft when it is time to be soft and he must not be harsh except when it is the right time to be harsh, because softness in the place of harshness is weakness, and harshness in the place of softness is foolishness.

Also, you need softness and gentleness.

Allaah says (meaning): Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom and good instruction, and argue with them in a way that is better. (Surah An-Nahl, ayah 125)

It is noticed that the ayah indicates three matters which are: wisdom, good instruction and arguing in a good manner. Not even one from these three is harshness and severity; rather all point to softness, gentleness, politeness and mercy.

We find also that people are of three types:

The first: the knowledgeable, wise people whom we give da’wah by wisdom, knowledge and showing of evidences.

The second: those people who have good remindful hearts, those whom ignorance and negligence have taken them away from the path of Allaah. These people are to be given da’wah by good instruction or admonition, which is to remind them by ways of tarheeb (reminding of Hellfire and the punishment of Allaah), targheeb (reminding them of Jannah and the rewards of Allaah) and preaching (good instruction).

Lastly (the third): those people who have shubha (doubt) and they have some knowledge. So we give them da’wah, debating them in a befitting manner, which is to refute their false fundamentals, to show the falsehood of their methodology or sect, and to debate them with evidences.

Therefore, not all people need wisdom, and not all people need good instruction and admonition, and not all of them need to be debated in a good manner – even if most of them need good admonition as the majority of people are ‘awaam (laymen/common folk).

Allaah commanded his Prophet (salallaahu ‘alaihi wa sallam) to be soft towards the believers (meaning): And lower your wings to the believers (be courteous to the fellow believers). (Surah Al-Hijr, ayah 88)

Allaah also said (meaning): And be kind and humble to the believers who follow you. (Surah Ash-Shu’ara, ayah 215)

Allaah praised His Messenger (salallaahu ‘alaihi wa sallam) for being soft towards the believers by saying (meaning): And by the mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from you. (Surah Al-‘Imran, ayah 159)

Then Allaah stated that softness towards the believers, and harshness towards the disbelievers are from the characteristics of the Messenger of Allaah (salallaahu ‘alaihi wa sallam) and his companions by saying (meaning): Muhammad is the Messenger of Allaah, and those who are with him are severe against disbelievers and merciful amongst themselves. (Surah Al-Fat-h, ayah 29)

From the characteristics of the believers [is that] they are humble and soft towards other believers, and harsh and severe towards the kuffar. These are from the praised attributes.

Allaah says (meaning): O you who believe! Whoever from you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love him – [they will be] humble towards the believers, harsh towards the disbelieving fighting in the way of Allaah, and never afraid of the blame of the blamers. That is the grace of Allaah which He bestows on whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower. (Surah Al-Maidah, ayah 54)

Giving da’wah to people – especially the ‘awaam – needs knowledge, softness, wisdom, a pleasant face and the ability to go down to their mental and intellectual state as well as down to their level of knowledge, (with) softness, kind words and having a pleasant and smiling face. This way, the da’ee (caller) can attract people and make them listen to what he has to say.

Al-Qurtubi (rahimahullaah) said in his tafseer (16/2):
The believer must be gentle in his speech to people; he must have a pleasant face with the pious, rebellious, Sunni and Innovator, because Allaah said to Musa and Haroon (‘alaihimu-salaam) when He sent them to Pharaoh (meaning): And speak to him courteously (Surah Ta-Ha, ayah 54). So the caller is not better than Musa and Haroon (‘alaihimu-salaam) and the rebellious person is not worse than Pharaoh, yet Allaah ordered them to be gentle to him.
Talha bin ‘Umar said:
I said to ‘Ata, ‘You are a man whom different people of different sects gather at his house, and I am a man who has harshness, that I address them with cruel words.’ He said to me, ‘Do not do that, for Allaah says (meaning): And speak good to people (Surah Baqarah, ayah 83).’

In this verse, the Jews and the Christians are included, so what about the Muslims?!

Allaah has commanded us to be gentle and soft, as it was mentioned repeatedly in the Qur`aan, which indicates that it is the asl (origin) in dealing with people, and that harshness and severity are exceptions to be used in the right place according to specific and precise conditions. The proof that gentleness is the asl (origin) in dealing with people is the verse (meaning): And the slaves of the Most Beneficent, are those who walk on this earth in (hawna) humility and sedateness. (Surah Al-Furqaan, ayah 63).

With regards to this ayah, Ibnul Qayyim said in Madaarij As-Salikeen (2, 327):
Meaning walking with tranquillity and patience, humbleness and without being evil, conceited and arrogant.

Al-Hasan said, “They are knowledgeable and merciful.”

Muhammad bin Al-Hanafiyyah said in his interpretation of the ayah, “People of patience and chastity, whom have patience with those whom address them in a disrespectful and foolish manner.”

Al-Hawn linguistically means softness and gentleness, while Al-Hoon means humiliation. The first one (Al-Hawn) is a characteristic of the believers, while (Al-Hoon) is a characteristic of the disbelievers and their reward is Hellfire for their disbelief.

So mudaaraa and gentleness in giving da’wah is required.

Al-Mnaawi said in Faydul-Qadeer (5/519):
Mudaraa is gentleness and sympathy.

He also said: Whoever is inflicted by having to deal and interact with people, and he acts in a soft way and does not push them away, then a sadaqah will be written for him.

Ibn Habban said: The mudaaraa which brings sadaqah to the individual who is performing it is when he acts with good manners with people, and he does not accompany this mudaaraa with a sin that would disgrace it. And Al-Mudaaraa has been urged and commanded.

In the explanation of Al-Bukhari, scholars said: Mudaaraa is to have gentleness with the ignorant person when teaching him, with the rebellious when forbidding him from the evil and to leave harshness. While mudaahanah is to intermingle with the faasiq (rebellious one), and to show you are pleased with his actions.

Ibnul Qayyim (rahimahullaah) said in Kitabaabul-Rooh (231 and 2/690):
Al-Mudaaraa is a praise-worthy characteristic while Al-Mudaahanah is a blame-worthy one, and the difference between them is that Al-Mudaari (the person who performs mudaaraa) is kind to others in order to show them the haqq or to make them avoid the baatil (falsehood), while Al-Mudaahin (the person who performs Mudaahanah) is kind to others, and leaves them upon their desires and agrees with them on their baatil.

Therefore, Mudaaraa is for the people of Eemaan, unlike Mudaahana which is for the people of Nifaaq (hypocrisy).

An example of that is a man who has an ulcer that is painful. Then a gentle Mudaari doctor came and recognised the illness, so he started relaxing this ulcer till it grew properly. After that, he took it out easily and gently. Then he used medications and applied ointment to protect it from inflammation and corruption, he then carried on with the ointment that helps the flesh to grow back and, after the flesh has grown, he applied other medications to dry it out and he carried on with this method till it was fully healed.

While the Mudaahin comes to the patient and says to him, ‘Do not worry about it, it’s not serious, just cover it with a cloth so people won’t see it.’ So, he made the man neglect it till it spread and became more serious.

Many ahadeeth were narrated regarding gentleness and softness. In Sahih Al-Bukhari and Muslim, it has been narrated that ‘A`ishah (radiallaahu ‘anha) said:
A group of the Jews addressed the Prophet (salallaahu ‘alaihi wa sallam) as they were leaving, so they said, ‘As-saammu alayka (death or poison be upon you)’. So I said, ‘rather death and curse be upon you.’ So the Prophet (salallaahu ‘alaihi wa sallam) said, ‘O ‘A`ishah verily Allaah is Rafeeq (kind, gentle), He loves gentleness in all matters.

Also, Ahmed and Abu Dawood reported that he (salallaahu ‘alaihi wa sallam) said to ‘A`ishah (radiallaahu ‘anha):
“O ‘A`ishah, be gentle for gentleness does not enter anything except that it beautifies it and harshness does not enter anything except that it disfigures it.

Also, Sa’eed bin Mansoor in his sunan, At-Tabaraani in Al-Kabeer and Al-maqdisi in Al-Mukhtaarah reported that the Prophet (salallaahu ‘alaihi wa sallam) said:
Allaah is Rafiq, He loves it (rifk), is pleased with it and he grants Rifq (gentleness) that which He does not grant to ‘unf (violence).

All these ahadeeth, show us that gentleness and leniency are from the reasons of love amongst people. People love those who are gentle to them and those who lead them to khayr by softness and lenience. When they feel that you are soft, gentle and kind towards them, they will love you. And if they love you, they will accept your advice and instructions. This is the outcome of gentleness; it also causes love amongst people for the sake of khayr. Therefore, the da’ee (caller to Allaah) must be easy-going and gentle towards others. And we have a good example in the Prophet (salallaahu ‘alaihi wa sallam). Allaah says (meaning): There has certainly been for you in the Messenger of Allaah an excellent example. (Surah Al-Ahzab, ayah 21).

We find in the story of the man who urinated in the Masjid and how the Prophet (salallaahu ‘alaihi wa sallam) was an excellent example of gentleness.* Ibn Hajar (rahimahullaah) said regarding this story in Al-Fat-h al-Bari (351/1):
It indicates that ignorance must be dealt with gently in order to teach him, with no harshness as long as he is not stubborn. It also shows the compassion and the goods manners of the Prophet (salallaahu ‘alaihi wa sallam).

It was reported that Abu Ramtha (radiallaahu ‘anhu) said:
I entered with my father upon the Prophet (salallaahu ‘alaihi wa sallam). My father saw the back of the Messenger of Allaah (salallaahu ‘alaihi wa sallam) so he said, ‘Let me treat you, for I am a [curer].’ He replied, ‘You are gentle, but Allaah is The Curer.

Imam Albani (rahimahullaah) classified its chain of narration as jayyid (good), Al-Meshkaah (3471).

So the Prophet (salallaahu ‘alaihi wa sallam) did not address him in a harsh way for what he said; rather he instructed him, taught him and removed ignorance from upon him with gentleness.

Also, there’s a lot of athaar from the Salaf pertaining to this matter.

Ibn Al-Mubarak (rahimahullah) reported in Az-Zuhd (47/1) that Habib bin Hajar Al-Qaysi (rahimahullah) said:
It was said, how beautiful is eemaan when it is adorned by knowledge, how beautiful is knowledge when it is adorned by actions, how beautiful are actions when they are adorned by gentleness, and if you try to add one thing to another thing to beautify it, it will not be better than patience added to knowledge.

May Allaah be pleased with both of them.

Moreover, Ibn Taymiyyah (rahimahullah) mentioned in As-Siyaasah Ash-Shar’iyyah (114, 159th publication) that ‘Umar bin ‘Abdul-Aziz (rahimahullah) used to say:
By Allaah, I want to take out that which is bitter from the truth (meaning: I want to forbid a certain evil which people might find difficult to leave), but I feel afraid that they will be pushed away. So I wait for that which is sweet from the Dunya to come, so I can remove that evil. Then, when this evil is removed, people won’t find it difficult, as their situation has become easier.

Al-Khateeb (rahimahullah) reported in Tareekh-Baghdad 13/287 that Nassr bin ‘Ali said:
I entered upon Al-Mutwakkil while he was praising gentleness, so I said, ‘Al-Asma’i has a poem and it (reads):
– And I have not seen anything better than gentleness and softness,
– It made the shy virgin come out of her seclusion,
– And whoever includes gentleness in his matter,
– Will make the snake come out of its nest.’
So Al-Mutwakkil said, ‘Oh boy, bring the pen and the book, and write it down.’

Also, one of the most significant and beautiful speeches from the Salaf, is what Ibnul-Qayyim rahimahullah mentioned in Al-Waabil As-Sayyib (70-72), he said:
…And He, Glorified and Most High, is Merciful (Rahim) and loves those who are merciful (ar-Ruhama’) and He is Merciful to His servants who are merciful. And He veils (the sins and mistakes) and loves the one who veils (the sins and mistakes) of His servants, and He is ‘Afuww (the One Who Pardons) and loves the one who pardons (his servants). He is Forgiving (Ghafur) and loves the one who forgives His servants, and He is Gentle and loves the gentle ones from amongst His servants, and He detests the rude (al-Fadh), impolite, obstinate (al-Qasi), merciless, and pompous.

He is Friendly and loves friendliness, and He is patient (Halim), and loves patience (hilm). He is Kind and loves piety (al-Birr) and its adherents. He is Just and loves justice, and He is the One Who accepts the excuses (from His servants when they make a mistake) and loves those who accept excuses from His servants. And (likewise) He recompenses His servant to the extent that these attributes are present or absent (within the servant).

So the one who pardons, He pardons him. And the one who forgives, He forgives him. And the one who excuses, He excuses him. And the one who is just, He is Just towards him. And the one who befriends His servants, He will befriend him. And whoever is merciful to His creation, He is Merciful to him, and the one who does good for them, He will do good for Him. And whoever is generous towards them, He is Generous towards him, and whoever benefits them, He will benefit him. And the one who concealed (their sins), He will conceal (his sins), and the one who forgave (safaha) them, He will Forgive him.

And whoever pursues in finding their faults (‘awratahum), He will pursue his faults, and whoever disgraced them, He will disgrace him and expose him. And whoever prevented them from goodness, He will prevent His Goodness from him. And whoever causes them grief and sadness, Allaah, the Most High, will cause him grief and sadness, and whoever plots (against them), He will plot against him, and whoever deceives them, He will deceive him.**

Whoever behaves with His servants with a (specific) quality, Allaah, the Most High, will behave with him with that quality in this world and the Hereafter. For Allaah, the Most-High, deals with His servant to the same extent that the servant deals with His creation, and that is why it is mentioned in the hadith:

Whoever conceals the sins of a Muslim, Allaah, the Most High, will conceal his sins in this world and the Hereafter. Whoever relieves a Mu’min from a burden from the burdens of this world, Allaah, the Most High, will relieve him of distress from the distresses of the Day of Judgement. And whoever eases the situation of the one in straitened circumstances, Allaah, the Most High, will ease for him his reckoning, and whoever releases a Muslim from a contract he regrets, Allaah will release him from his errors, and whoever granted more time to the one in straitened circumstances due to his debt or unburdened him (of his debt), Allaah, the Most High, will shade him under the Shade of His Throne.
[Muslim, at-Tirmidhi, Abu Dawud, and Ibn Majah]

Sufyan ath-thawri (rahimahullah) said:
No one can enjoin good and forbid the evil except with three characteristics: gentleness when he enjoins and gentleness when he forbids. He is just when he enjoins and just when he forbids. He has knowledge when he enjoins and has knowledge when he forbids.

Ahmad ibn Hanbal (rahimahullah) said:
People need mudaaraa and gentleness when enjoining good without harshness. (Kitaab Al-Wara’ 1/155).

And we conclude our answer to this question with the hadith of the Prophet:
Ibn ‘Umar reported that the Prophet (salallaahu ‘alaihi wa sallam) said: The Muslim who mixes with people and bears their harm with patience will have a greater reward than the one who does not mix with people and does not put up with their harm. And in another narration, The believer who mixes with people and bears their harm with patience will have a greater reward than the one who does not mix with people and does not put up with their harm. (Al-Tirmidhi 5207 and Ibn Maajah 4032).

And Allaah knows best.

May Allaah’s Salat wa Salaam be upon the Prophet, his household and his companions.

Abu Freyhan Jamal bin Freyhan Al-Harithi
22/12/1430 Hijri

Source: , via West London Da’wah
Translated by: Abu Al ‘Ula Al-Ansari Al-Filasteeni
* Abu Hurairah reported: A Bedouin urinated in the Masjid and some people rushed to beat him up. The Prophet said: “Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.” [Al-Bukhari]

** Allaah said (what means): Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them. (An-Nisa`, ayah 142) In Shaikh Muhammad Saalih al-‘Uthaimeen’s Notes On ‘Aqidah Al-Wasitiyah, the shaikh (rahimahullaah) wrote about attributes such as plotting and punishing:
These attributes are similar in meaning. They mean: attaining revenge of the enemy through hidden means.

It is not permissible to attribute these attributes to Allaah unrestrictedly. Rather, it is done in a restricted sense because the unrestricted sense carries with it the meaning of praise and dispraise. And Allaah is far above from being attributed with any dispraise.

As far as attributing them to Allaah in the restricted sense, where it only carries the meaning of praise and not dispraise, such that it indicates His knowledge, ability, and power, then it is permissible because it indicates the perfection of Allaah.

[After mentioning evidences from the Qur`an for attributing Allaah with these attributes: Surah al-Anfal, ayah 30; Surah at-Tariq, ayat 15-16, and Surah ar-Ra’d, ayah 13]

…The attributes of (plotting and punishing) are all attributes of praise if it is for the establishment of truth, and nullification of falsehood, and they are attributes of dispraise if they are for other than that.

It is not permissible to derive names of Allaah from these attributes, such as the plotter, because the names of Allaah are beautiful, and are not to be taken in any way. This happens when these attributes are in the unrestricted sense, such that it carries the meaning of dispraise as ws mentioned previously.

Student of knowledge Abul ‘Abbaas Moosa Richardson, during his recent summer course teaching Shaikh al-‘Uthaimeen’s Exemplary Principles Concerning Allaah’s beautiful Names and Attributes, [url=]said[/url]:

Allaah said (what means): Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them. (An-Nisa`, ayah 142)

Allaah deceives the hypocrites. How does the deception of the munafiqeen happen? [The hypocrites] claim to be Muslims outwardly and they conceal their disbelief in their hearts. They think they reached a level of success because people accept their outward statements and actions. They become pleased with themselves and think they are upon goodness, while forgetting inwardly they do not believe in Allaah. So, during their disillusion of attempting to deceive Allaah with this act, Allaah is deceiving them. Again, we say Allaah deceives under this situation only. We only describe Him with the attribute in the good way He uses it that He affirms in the Qur`an…

We say Allaah deceives the munafiqeen and leads them to self deception. And, in response to their efforts, Allaah deceives them.