Calling those affected by Deviant Traditions, Advice from Shaykh ‘Abdul-‘Azeez bin Baaz

“The Caller to Allah, the Glorious and Lofty, explains the errors and the innovations that are contained within the Madhaahib (opinions of thought formulated from the four schools of Islamic jurisprudence) that the people have been affected with, the ways that they ascribe to, and the environment that they live in. Likewise, he clarifies for them the things that oppose the divine legislation amongst the Jamee’yaat (the Islamic Organizations) and within the societies that they live in.

He invites them to view everything that has been set up against them from a just balance, which is the Book of Allah and the Sunnah of His Messenger, peace be upon him. So whatever complies with the two or with one of them, then it is considered as being from the Divine Legislation, and whatever opposes them, then the statement is refuted regardless of who the person is that said it.”

Shaykh ‘Abdul-‘Azeez bin Baaz
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah,
Page 106,  
Translated by Thomas Maldonado

An Explanation of the Creed of the People of the Sunnah Taken from at-Ta’leeqaat al-Mukhtasarah ‘alaa Matn al-‘Aqeedah at-Tahaaweeyah by Shaykh Saalih al-Fowzaan

Al-‘Allaamah (the Scholar), Hujjat-ul-Islaam (the Scholar firmly grounded in the Islamic Sciences), Aboo Ja’far al-Warraaq at-Tahaawee of Egypt, may Allah have mercy upon him, wrote:

“This is a reminder of the creed of the People of the Sunnah (of the Prophet Muhammad, peace be upon him) and the General Body of Muslims established upon the way of the scholars of the religion such as Aboo Haneefah an-Nu’man bin Thaabit al-Koofee, Aboo Yoosuf Ya’qoob bin Ibraaheem al-Ansaaree, and Aboo ‘Abdullah Muhammad bin al-Hasan ash-Shaybaanee, may Allah be pleased with all of them, and with the fundamental principles of the religion that they affirmed and in the Lord of the worlds whom they professed to believe in.”

Explanation: In the name of Allah, the Beneficent, the Merciful. All praise is for Allah, Lord of all the worlds (the worlds of the angels, mankind, and Jinn). May Allah’s peace and blessings be upon our Prophet Muhammad and upon his family and all of his companions. To proceed; al-‘Aqeedah (Islamic Creed) is a foundation of the religion. It is contained within the testimony of faith Laa Ilaha Illa Allah (there is nothing worthy of worship except for Allah) and Muhammad Rasoolullah (Muhammad is the Messenger of Allah), which is the first pillar from the five pillars of Islam. Therefore it is imperative that importance and concern is placed in learning and understanding it as well as what desecrates it so that one can understand with insight and correctness.

When one establishes the practices of the religion based on the correct foundation then one’s actions will be righteous and accepted by Allah. However, when one has beliefs that are faltering and shaky or one has a corrupt belief then the practice of the religion will be incorrect and unfounded.

The scholars, may Allah have mercy upon them, paid great attention to the issue of creed. They did not let up explaining it in their lessons and in other occasions. The latter relayed knowledge obtained from the former.

The companions, may Allah be pleased with them, did not have any doubts concerning what was contained within the Quran or within the Sunnah of the Messenger of Allah, peace be upon him. Their creed was based upon the Book of Allah and the Sunnah of the Messenger of Allah, peace be upon him. No doubt or hesitation overcame them. Whatever Allah said and whatever His Messenger, peace be upon him, said, they believed it and professed it. They were not in need of authoring works because this was uncontested to them and settled.

Their creed was the Book and the Sunnah, and then they were followed by their students who came after them who took knowledge directly from them. There was no censure or rejection of the Islamic creed. The issue was indisputable and their reference was the Book and the Sunnah.

Then there appeared sects and disputes. There came into the religion one who had not firm knowledge of the Islamic creed within his heart or one who came into Islam having deviant ideas. There appeared in Islam one who did not refer back to the Book and the Sunnah concerning the Islamic creed, rather one who would refer to principles and methodologies that the deviants had set up out of desires. Once this occurred, the Imams of Islam were in need of explaining the correct creed and freeing it from the false claims. They were in need of writing and relaying from the (early) scholars of the Islamic nation. So they authored books on creed and engaged in this. In doing so they became the reference points for those from the Islamic nation after them until the final hour is established.

This is from the protection of Allah Most High for this religion, and His engagement in this religion, to decree for it reliable carriers to convey it as it was revealed by Allah and by His Messenger. And for them to refute the interpretation of the people of falsehood and the metaphors of those who liken Allah to His creation. They inherited this creed from those who preceded them.

And from the righteous ancestors were those who were upon the belief that was established by the Messenger of Allah, peace be upon him, and his companions and those who followed them. From their group are the four Imams; Aboo Haneefah, Maalik, ash-Shaafi’ee, and Ahmad in addition to other Imams who defended the creed and freed it from the false accusations, and in explaining it and teaching it to the students (of knowledge).

The students of the four Imams would be engaged in the study of the Islamic creed and with studying with one another and in preserving it for their pupils. They wrote many books concerning the methodology of the Book and the Sunnah and what the Chosen one, peace be upon him, was upon and his companions, may Allah be pleased with them, and their students. They refuted the false and deviants beliefs and explained its distortions and fabrications. Likewise this was done by the Imams of the Hadeeth such as Ishaaq bin Raahuwayah, al-Bukhaaree, Muslim, Ibn Khuzaymah, and Ibn Qutaybah. And from the Imams of Tafseer such as at-Tabaree, Ibn Katheer, al-Baghawee, and others.

They authored in these writings, books of the Sunnah such as Kitaab-us-Sunnah by Ibn Abee ‘Aasim, Kitaab-us-Sunnah of ‘Abdullah bin Ahmad bin Hanbal, Kitaab-us-Sunnah of al-Khallaal, and ash-Sharee’ah of al-Aajuree as well as others.

And from the group of these Imams are those who wrote concerning the Creed of the first generations of Muslims such as Aboo Ja’far Ahmad bin Muhammad bin Sallaamah al-Azdee at-Tahaawee from the scholars of the third century in Egypt. He was named at-Tahaawee due to the city in Egypt there. He wrote this brief article of creed to benefit and awareness.

Many explanations of this creed have been written, approximately seven of them, but they are not without errors since those who explained them based it upon the methodology of those who came later. Their explanations are not free of issues that oppose the creed of Imam at-Tahaawee except for one explanation that we know of. It is the explanation of al-‘Izz bin Abee al-‘Izz, may Allah have mercy upon him. It is known as the Sharh-ut-Tahaaweeyah. This is from the pupils of Ibn Katheer from what seems apparent. His explanation includes quotes from the books of Shaykh-ul-Islaam Ibn Taymiyyah, Ibn al-Qayyim, and from the books of the Imams. It is a wordy explanation.

The scholars would rely on it and study it based on its excellence and the authenticity of its information. It is a great reference work from the reference works on creed. The author, as it was mentioned, wrote this creed based upon the general way of the people of the Sunnah. From them are Aboo Haneefah an-Nu’maan bin Thaabit al-Koofee. He is from the oldest of the four Imams and knew some of the students of the companions and related from them. Likewise his companion Aboo Yoosuf, Muhammad ash-Shaybaanee, and the Imams of the Hanafee Madhhab.

He mentions their creed and that it conforms to the Madhhab of the People of the Sunnah and the General Body of Muslims. In this work is a refutation against those who ascribe themselves to the Hanafeeyah in this current time or those of later times, those who ascribe themselves to the Hanafeeyah but oppose Aboo Haneefah in creed. They follow his way only in Fiqh while opposing him in his beliefs. They take their creed from the people of al-Kalaam and al-Mantiq. This has also occurred amongst the Shaafi’eeyah of later times, those who oppose Imam ash-Shaafi’ee in creed but ascribe themselves to him in Fiqh. Many of the later Maalikiyyah also are not upon the creed of Imam Maalik but they take from the Madhhab of Imam Maalik in Fiqh only. As for in creed then they are followers of the Sufi ways and the followers of the later Madhaahib.

In this creed is a refutation against them and their like from those who ascribe themselves to the four Imams while opposing them in the Islamic creed. Groups such as the al-Ashaa’irah who ascribe themselves to Imam Aboo al-Hasan al-Asha’ree when he was upon the first way of belief. They leave off what he affirmed and later held on to from the way of the People of the Sunnah and the General Body of Muslims. This type of ascription is not correct because if they were upon the way of the four Imams they would also believe as they did.

Shaykh Saalih al-Fowzaan
Pages 23 -28
Translated by Thomas Maldonado

The Three Categories that lead to Happiness: Selections from the Lectures of Shaykh ‘Abdul-‘Azeez bin Baaz

The author wrote:

{I ask Allah the Noble, Lord of the mighty throne, to protect you in this life and in the hereafter, and that He blesses you wherever you may be. And that He does the following for you; whenever you are given you show gratitude, whenever you are tested you are patient, and whenever you commit a sin that you seek His forgiveness. Indeed these three are the signs to happiness.}
Indeed these three categories are the signs (that lead) to happiness. The author, may Allah have mercy upon him, combined both benefit and supplication for the one seeking knowledge. It is from sincere advice that one supplicates for the seeker of knowledge to be granted success and with what will benefit him. There is no doubt that the seeker when Allah accepts this supplication in its own right he will attain happiness.

As for his statement: {… and that He blesses you wherever you may be. And that He does the following for you; whenever you are given you show gratitude, whenever you are tested you are patient, and whenever you commit a sin that you seek His forgiveness. Indeed these three are the signs to happiness.} These three are indeed the signs (that lead) to happiness so when the believer strives to implement these words then his state of happiness will be complete. He thanks Allah for what He has given him by carrying out His commandments and by leaving His prohibitions. And whenever he commits a sin he seeks forgiveness and repents to Allah. This is the constant condition of the believer. The Prophet (peace be upon him) said: ((The everyday occurrences of the believer are always amazing within themselves. Everything that happens to him is good. This is reserved for no one else but the believer. If a good thing happens to him he is grateful and it is good for him. And if something bad happens to him he is patient and that is good for him as well.))

It is obligatory for the believer to thank Allah at the time of easiness and blessings like at the time of good health and healthiness, at the blessing of Islam, at the blessing of children, at the blessing of wealth, etc. The believer thanks Allah for it by obeying His commands and by leaving His prohibitions. The Most High says: {{You should know that the family of Daawood (the Prophet, peace be upon him) were grateful.}} Meaning that he obeys His commandments and abstains from His prohibitions and he directs the blessings in obeying al-Mawlaa the Glorified, the Most High just as he is patient and waits at the time of hardship such as sickness or at the death of a child or any other relative, etc. He does not despair or tear his pockets or strike his cheeks nor does he call to the ways of al-Jaahiliyyah. He does not use foul language rather he bears it and remains patient. And at the time of sins he departs with repentance and seeking forgiveness.

From: An Explanation of the Four Principles, by his Eminence, Shaykh ‘Abdul-‘Azeez bin Baaz. 
Translated by Thomas Maldonado

Books that are recommended for the Duaat (Muslim Preachers) Advice from Shaykh ‘Abdul-‘Azeez bin Baaz

“…The greatest and noblest book that I advise you to study is the Book of Allah. Therein there is no falsehood contained within your hands (when you study it) or from behind you (when you are not studying it). I advise every caller to Allah, every person who enjoins the good, every person who forbids the evil, as well as the instructors, teachers, and those who guide the people. Whether one is male or female they must involve themselves in the Book of Allah and reflect upon it. They must also constantly recite it as it is the foundation to every avenue of good. It is the true teacher and the true guide to goodness as the Mighty & Majestic says: {Indeed this Quraan guides to that which is the most upright.} al-Israa’a: 89

It leads by the guidance of Allah to the upright path, to the way of correct direction..it is a must upon every caller, everyone who enjoins the good, all of the teachers, to strive in reading it and reflecting upon it’s meanings. By doing this they will greatly benefit from it.

Then I advise with the Sunnah and the knowledge and guidance revealed within it. And I advise the caller to Allah, the one who enjoins the good and forbids the evil, and the teacher, whether male or female, to review the books of Hadeeth which have been compiled by the people of knowledge so that one may benefit from them. The most important books of Hadeeth and the most authentic are Saheeh al-Bukhaaree and Saheeh Muslim. So therefore constantly review and benefit from them both. And as for the remaining books of Hadeeth then there are the four Sunan, the Musnad of al-Imaam Ahmad, the Muwataa of al-Imaam Maalik, and the Sunan of ad-Daarimee as well as the other well known books of Hadeeth. I also advise to review the beneficial books of the people of knowledge such as al-Muntaqaa by Majd-ud-Deen the grandfather of Ibn Taymiyyah, Riyaadh-us-Saaliheen, Buloogh-ul-Maraam, ‘Umdat-ul-Hadeeth, and Jaami-ul-‘Ilm wa Fadhlihi by Ibn ‘Abdil-Barr and Jaami’-ul-‘Uloom wal-Hukm by al-Haafith Ibn Rajab, and Zaad-ul-Ma’aad fee Hadee Khair-il-‘Ibaad by al-‘Allaamah Ibn-ul-Qayyim, and A’laam-ul-Muwaqqi’een and Tareeq-ul-Hijratayn wa at-Turuq al-Hakeemah all of which are by the same author.

He, may Allah have mercy upon him, mentions a lot of things concerning ad-Da’wah in these books and around the issue of enjoining the good and forbidding the evil.

Therefore it is befitting that the Muslim benefits from them because they are great books authored by Imams and scholars who exerted decisive influence in this way along with possessing a sound Islamic creed and many traits of experience…”

“…Likewise what has been written by Abu-l-‘Abbaas, Shaykh-ul-Islaam, Ibn Taymiyyah in as-Siyaasah ash-Sharee’ah and al-Hisbah fee al-Fataawaa and Manhaaj-us-Sunnah. He is from the great Imams who were experienced in the Islamic sciences, those who excelled in them and whom Allah caused the Ummah (the Islamic nation) to benefit from and aided in the truth while humiliating innovations and its people. May Allah reward him and his brothers from the scholars for their patience and their Jihaad (fighting in the path of Allah) with the best of rewards that those who do good can receive indeed Allah is Generous and Noble.

I advise every Muslim, every teacher, and every person who advises the people to concern themselves with these beneficial books after concerning themselves with the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. Likewise I advice (reading) those books that have been written concerning this subject by the Imams of knowledge and guidance from the three schools of thought in Islamic jurisprudence; the Maalakiyyah, the Shaafi’iyyah, the Hanafiyyah as well as the other books of the well known Hanbalees of knowledge and guidance and soundness of Islamic creed.

So the objective of the caller is to seek enlightenment from the books authored specifically about this subject from the people of knowledge since these works will direct him to what he is not aware of and point him to the abundant sources of knowledge. Allah the Most High says: {Take a provision for indeed the best provision is at-Taqwaa} al-Baqarah: 197

And there is no doubt that learning and comprehension are from the various forms of at-Taqwaa (God-consciousness).”

Shaykh ‘Abdul-‘Azeez bin Baaz
From the book, "Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah"
pgs. 88-90
Translated by Thomas Maldonado

The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others) by Dr. Saalih bin Fawzaan al-Fawzaan

Permission from the Compiler to Translate this Treatise

In the name of Allah the Beneficent, the Merciful.

May peace and the mercy of Allah and his blessings be upon you. 

To the noble brother Shaykh Fahd bin Ibraaheem al-Fu’aym, may Allah Most High protect him from every harm and hated thing: I request from you permission to translate into the English language the beneficial lecture entitled The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others) by our Shaykh, al-‘Allaamah Dr. Saalih al-Fawzaan, may Allah Most High protect him from every harm and hated thing. I await your generous response. 

Your brother in Islaam,
Aboo ‘Imraan al-Mekseekee

Response from the Compiler:

And may peace and the mercy of Allah and his blessings be upon you. 

There is no objection with translating into the English language so long as the meaning is not changed and that the translation is not for commercial purposes or to be sold. I also hope that I will be provided with a copy of the translation. May Allah grant success to all in beneficial knowledge and righteous actions. 

Fahd bin Ibraaheem al-Fu’aym
Kingdom of Saudi Arabia, Riyaadh

Introduction

All praise is due to Allah, Lord of all the Worlds. And blessings and peace be upon the noblest of the Prophets and Messengers, Our Prophet Muhammad and upon his family and companions with the best of blessings and completeness. To proceed:

Allah the Glorious and Sublime has commanded us to cooperate based upon piety and righteousness. Our Messenger (s) has encouraged us to give advice to one another. He also has forbidden us to partake in backbiting and disparaging one another; although exposing the tricks of the people of deviation and corruption is not considered the type of backbiting that is prohibited. There are those who mix the two issues; they build their gatherings and sermons upon backbiting, belittlement, and disparagement all in the name of honoring the religion of Allah and in the name of refutations. 

The minister, our Shaykh, Dr. Saalih bin Fawzaan al-Fawzaan has partaken in explaining the difference between advising and disparagement; whereas I was happy to accompany him on a Da’wah trip to the area of Najraan. It was there that one of the activities of Da’wah that he participated in was in giving the lecture entitled: The Difference between Naseehah (Advising) and Tajreeh (Disparaging). So after that I transcribed it and modified it for benefit and in seeking reward (for transcribing it). 

In closing I ask Allah to cause it to be of benefit and that He reward our Shaykh with all avenues of good. 

Fahd bin Ibraaheem al-Fu’aym

Permission

All praise is for Allah, to proceed: I have given permission to ash-Shaykh Fahd bin Ibraaheem al-Fu’aym to print my lecture al-Farqu bayna an-Naseehati wat-Tajreeh (The Difference between Naseehah (Advising) and Tajreeh (Disparaging)) to spread benefit by it, Allah willing and may Allah reward him with good. May peace and the blessings of Allah be upon our Prophet Muhammad and upon his family and his companions. 

Written by:
Saalih bin Fawzaan al-Fawzaan
Member of the Committee of Major Scholars

Preparatory Opening

All praise is due to Allah, the one who sent His Messenger with guidance and the religion of truth to manifest itself upon all of the other religions:

{…and Allâh is Sufficient as a Witness.}

Thus the messenger conveyed the message given to him and kept the trust. He advised the Ummah (the Islamic nation) and fought in the path of Allah as He deserves to be fought for. He left the Ummah (the Islamic nation) upon clarity in which its night was like its day. None turns away from it except that he is in ruin. 

Mankind before the mission of Muhammad (peace be upon him) whether from amongst the Arabs and non-Arabs or whether literate or illiterate were divided and slaughtering one another. They differed in their worship, in their politics, and in their ways. Most of them especially the Arabs were the poorest of the poor. Allah the Glorified and Most High united them by this noble messenger whom He sent as a mercy to the worlds and as evidence upon all of creation. The Most High says:

{Say (O Muhammad (peace be upon him)) "O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad (peace be upon him)) the Prophet who can neither read nor write (i.e. Muhammad (peace be upon him)) who believes in Allâh and His Words ((this Qur'ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and he was, i.e. 'Isâ (Jesus) son of Maryam (Mary), (peace be upon them)) and follow him so that you may be guided."}

And the Glorified and Most High says:

{And remember Allâh's Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.}

And the Most High says:

{And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful.}

It is the great blessing which nothing else can turn away. The mission of the messenger (peace be upon him) and the unification of the Muslims upon this message will last until the final hour is established. His message (peace be upon him) will be conveyed generally (to all) in every time and place. It was generally conveyed (to all) during the time of his mission and it will be generally conveyed (to all) until the final hour is established. It is generally conveyed in all parts of the earth therefore he is the prophet of the Ummah (Islamic nation), peace and blessings be upon him, whom there will be no prophet after him. He is the seal of the prophets because mankind is not in need of a prophet after this noble prophet. So there is nothing left upon the Ummah (Islamic nation) except for adherence and unity upon following him (peace be upon him). He is the path to Allah: 

{Say (O Muhammad (peace be upon him) to mankind): "If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful."}

{Say (O Muhammad (peace be upon him)) "Obey Allâh and the Messenger (Muhammad (peace be upon him))" But if they turn away, then Allâh does not like the disbelievers.}

And he (peace be upon him) said:

 (I have been given five things that were not given to any other prophet before me; One: I have been assisted with instilling fear measuring the journey of one month. Two: The entire earth was made as a mosque to be prayed in and as a place of purity, so when the time for prayer reaches a person from my Ummah (the Islamic nation) he should pray. Three: al-Ghanaaim (The spoils of war that the Muslims take from the enemy in the path of Allah) was made permissible for me but was not made permissible for those (prophets) before me. Four: I was given the greatest form of intercession. Five: The prophets were sent to their people specifically, while I was sent to the whole of mankind.) 

This great blessing is a blessing that cannot be turned away, due to this the Glorious and Lofty said:

{And remember Allâh's Favor on you, for you were enemies one to another but He joined your hearts together.}

Therefore He united their hearts upon faith and upon adherence to this Prophet (peace be upon him):

{And if they intend to deceive you, then verily, Allâh is All-Sufficient for you. He it is Who has supported you with His Help and with the believers. And He has united their (i.e. believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allâh has united them. Certainly He is All-Mighty, All-Wise.}

The religion of Allah triumphed over all of the religions of the east and the west as it is known amongst those well versed in history and whoever researches thier conditions before his mission and after his mission (peace be upon him). This nation of Muhammad is one Ummah (the Islamic nation) and (they are) brothers in religion, not due to relationship. Brotherhood by religion is stronger than brotherhood by relationship. That is because it is longer lasting, it causes benefit, and it produces good. The brotherhood based on religion is true and complete faith to whomever sticks to it. Therefore it is obligatory to protect it so that we may be as Allah commanded us:

{Truly! This, your Ummah (Shari'ah or religion (Islâmic Monotheism)) is one religion, and I am your Lord, therefore worship Me (Alone). (Tafsîr Ibn Kathîr)}

And the Most High says:

{And verily! This, your religion (of Islâmic Monotheism), is one religion, and I am your Lord, so keep your duty to Me.}

The Ummah (the Islamic nation) is one, our Lord is one, the Messenger (peace be upon him) is one, and the Quran is one. It is a nation of unity and harmony. The later emulate the former and seek mercy for them: 

{"Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.}

This is the nature of this nation of Muhammad. However when there occurs any dispute in opinions or in making judgments then Allah the Glorified and Most high has commanded us to return to His Book and to the Sunnah of His Messenger (peace be upon him) during our disputes and differing so that the dispute can be resolved and pleasure can be obtained by what Allah has ruled. Not by the ruling of a human being only the rule of Allah and His Messenger: 

{(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (peace be upon him), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.}

{And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). (And say O Muhammad (peace be upon him) to these polytheists:) Such is Allâh, my Lord in Whom I put my trust, and to Him I turn (in all of my affairs and) in repentance.}

{And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves.}

And he (peace be upon him) said: 

 (Whoever amongst you lives after me he will see many disputes. So it is obligatory for you to adhere to my Sunnah (my methodology of practicing Islam) and the Sunnah of the Rightly-Guided Rulers. Hold to it and bite onto it with your molars. Beware of the newly invented matters for indeed every newly invented matter is an innovation and every innovation is a misguidance.)

This is the first solution in resolving differences and disputes: returning to the Book of Allah and to the Sunnah of His Messenger (peace be upon him). Both resolve differences and disputes. Allah has issued rulings for His servants according to what He has revealed in the Quran. The Most High says: 

{Mankind were one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed.}

Allah the Glorious and Lofty has issued rulings in His Book the Glorious Quran and it is not befitting for anyone from His servants to abandon the rulings of Allah the Glorious and Majestic while he is a believer. He should be pleased with it so based on this the Glorified says: 

{If you believe in Allâh and in the Last Day. That is better and more suitable for final determination.}

This means the best of consequences and what follows it. 

The second issue is what is settled concerning the existing differences that occur and that is to give one another advice. He (peace be upon him) said: 

 (The religion is advising. They said, “to whom?” and he said To Allah, to His Book, to His Messenger, to the Muslim Rulers, and to the common people.)

The Linguistic and Technical Meaning of the word Naseehah (Advising) 

The word “Naseehah” linguistically indicates something that is pure. It means purity from everything that is corrupt. It is said that milk is Naasih (pure) when it is free of impurity. Therefore the religion that Allah sent to our Prophet Muhammad (may peace & blessings be upon him) commands (us to observe) this aspect of Naseehah which is a purity from all that is deceptive, whatever that form of deceit may be. Whether it occurs in the relations people have, or during counseling sessions, or in their business transactions. Even during their arguments and disputes, or the rulings given amongst the people all of that is done sincerely without any deceit or its involvement. 

Naseehah begins first with Allah which is to believe in Him, and to believe in His names and attributes while worshiping Him the Glorified, the Most High, the one who is alone having no partner. This is the meaning of Naseehah to Allah. 

Then there is Naseehah to the Book of Allah. It is to believe that the Quran is the speech of Allah the Glorious, the Most High. To use it as a source of reaching a ruling in order to settle disputes, to adhere to what was revealed within it, to act according to its commands and to leave that which it prohibits. 

Then there is Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him) which is to believe in him (as the final prophet) and to affirm this belief while loving him and obeying him. It is to adhere to what he brought and to abandon all of the newly invented matters and innovations that oppose what was revealed to him (may the peace & blessings of Allah be upon him). This is the meaning of Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him). 

Then there is Naseehah to the Muslim rulers who are in charge of running the affairs of the people. This is done by listening to them and obeying them in goodness without trying to overthrow them. It also includes supplicating for them to have piety and honesty as well as carrying out the work that they have entrusted the people with from amongst the high ranking officials. So when they entrust those who are reliable with an order concerning the affairs of the Muslims and they place them in charge of them, then it is obligatory for the ruler to advise them in performing their jobs and carrying them out. This includes the princes, the judges, the employees, and the workers, all of those whom the ruler has placed in positions. All of them must be given Naseehah by the ruler in order to carry out their work. Just as Naseehah is to be given to the ruler as well in conveying what they observe from his shortcomings until he acts based on what he rectified and what he reconciled (of his shortcomings). This is Naseehah to them (the rulers) and cooperation with them.

Then there is Naseehah to the common Muslim people and that is by spreading love amongst the Muslims and rectifying all forms of discord. The Most High says: 

{Fear Allah and rectify all forms of discord amongst yourselves.}

And the Most High says: 

{And if two groups from amongst the believers begin to fight with one another then make peace between them both. However if one breaks the peace by resuming the differences amongst the two then all of you must fight the group that rebelled until it complies with the order of Allah. If they comply then make peace between them in fairness and be just. Indeed Allah loves those who are just.}

This is the Naseehah that is to be given to the Muslims. 

Naseehah also includes enjoining the good and forbidding the evil to whoever falls into whatever opposes (the religion) until he returns to the correct position. 

{And the believing men and the believing women are supporters of one another. They enjoin the good and forbid the evil, they establish prayer, they pay the alms tax, and they obey Allah and His messenger. They are the ones whom Allah will have mercy upon. Indeed Allah is Mighty and Wise.}

Therefore enjoining the good and forbidding the evil is Naseehah. How do you watch your brother opposing (the religion) or upon some form of disobedience, you harm him and you harm society by not advising one another! You must advise one another and enjoin the good and forbid the evil by using wisdom and good admonition. Debating by using good words is best, not by disparaging, condemning, and belittling. This is not Naseehah rather this is Fadheehah (scandal and controversy): 

{Indeed those who love that al-Faahishah (filthy vile language, illegal sexual intercourse, etc.) be spread amongst those who believe, they will suffer a painful punishment in this life and in the hereafter. And Allah knows but you do not.}

The Difference between Naseehah (Advising) and Tajreeh (Disparaging)

It is not permissible to broadcast mistakes and to disparage those who have fallen into them and to construct our gatherings upon back biting and slandering them. Allah has prohibited all of that. The Most High says: 

{O you who believe do not let a group among you make fun of another group among you. It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.}

So perhaps the one being spoken about is better than the one who speaks about him (as Allah says:) 

{It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.}

The deficiency found in your brother is a deficiency found in you. If you want to rectify this deficiency that has occurred from the ruler or from the general Muslims then let this Naseehah occur between you and between the one being advised in private. That you sit in a gathering or speak on a tape recording or speak upon the pulpit during a sermon and disparage the Muslim rulers or that you disparage your Muslim brothers then this affair is not permissible. This is not Naseehah. On the contrary this is Fadheehah (scandal and controversy). It is the difference between Naseehah and Tajreeh (disparagement).

Naseehah is what Allah the Glorious and Most High commands. The Messenger (may the peace & blessings of Allah be upon him) commands it. It is (a form of) rectification. As for Tajreeh (disparagement) then it is corruption. It is the difference between corruption and rectification: 

{And Allah knows the corrupt person from the one who wants to make peace.}

The one who desires rectification does not call out his brothers when they fall into mistakes. He does not disparage them or announce their shortcomings. Rather he must sit with the one being advised or speak to him via the various modes of communication and discuss it privately. He may not know about the mistake that he has fallen into. So he is advised of it for the sake of avoiding it and no one is informed of that. This is the Naseehah which indicates clarity within the souls and love within the hearts. And this will produce rectification to those things which are corrupt as well as produce mutual brotherhood between the Muslims and the safeguarding used to cover up mistakes. So whoever covers up the fault of a Muslim, Allah will cover his in this life and in the hereafter. 

The Categories of at-Tajreeh (Disparaging): 

[1] Al-Lamz: (slander) means at-Tanaqqus (to belittle someone), the Most High says:

{Do not defame one another…}

Al-Lamz (Slander) is a type of at-Tanaqqus (to belittle someone). 

{Those who defame the believers who give charity voluntarily, and those who could not find charity to give except what is available to them, they are mocked at. Allah will throw back their mockery on those who mock them and they shall have a painful punishment.}

Therefore it is not permissible to slander the Muslims and worse than that is slandering the Prophet (peace & blessings be upon him):

{And of them are some who accuse you (O Muhammad) in the matter of distributing the alms. If they are given a part of it they are pleased, but if they are not given a part of it they become enraged!}

A severe promise:

{Woe to every slandering backbiter.}

{Do not defame one another…}

Meaning: Do not slander one another because the believers are like one soul, so when the believer slanders his brother it is as if he is slandering himself because he is his brother. 

 (The believer towards another believer is like a building whose blocks strengthen one another.) 

And he said (peace & blessings be upon him):

 (The likeness of the believers in their mutual love for one another, in their mutual mercy towards one another, and in their mutual affection towards for one another is like the body whose organ is afflicted. It affects all of the body with sleeplessness and fever.) 

[2] at-Tanaabuz bil-Alqaab (Putting one another down with nicknames): The Most High says:

{Nor insult one another by nicknames.}

The word Laqab (that appears in the Quranic text) is an expression of praise or one of blame. So if the Laqab (Arabic meaning nickname) is one of praise then this is what is desired. Such as if you said ash-Shahm (the Well Mannered), al-Kareem (the Noble), al-‘Aalim (the Scholar), al-‘Aamil bi-‘Ilmihi (the One who acts upon what he knows), an-Naasih (the one who gives good advice). And if it is a Laqab of blame then this is a blameworthy characteristic. Such as if you said, he is al-Bakheel (the Stingy), ar-Radheel (the Vile), an-Naaqis (the Deficient) then this is blameworthy even if there exists a deficiency in his body you still don’t say to him al-‘Amaa (the Blind one), al-‘Araj (the Lame one), al-Ahwal (One who is cross-eyed) or anything similar. However if he is known by this name then this is not a case of belittling someone. There were some narrators (of the prophetic traditions) known as al-Ahwal and al-A’mash for the purpose of distinction not for the purpose of at-Ta’yeer (to point out defects).

Therefore His statement: 

{Nor insult one another by nicknames.}

This means not to put one another down by using nicknames. This is not from the way of giving advice and rectifying issues amongst the people. Some of the people use nicknames for the case of (upholding) honor and to speak out against the objectionable even though (upholding) honor and speaking out against the objectionable are both something commanded within the religion. This method is still not the way in which Allah, the Glorified, the Most High, authorized things to be done. 

[3] as-Sukhriyyah (Mockery): The Most High says: 

{The men should not mock other men as they may be better than them. Nor should the women mock other women as they may be better than them. And do not slander one another or put one another down using bad nicknames. The worst of names is corruption after having had pure faith.}

Allah the Glorious & Lofty calls as-Sukhriyyah (mockery) of others and what is mentioned along with it as Fusooq. The Arabic word Fusooq means to step out of the obedience of Allah since this is an act that is not attributed with Imaan (pure faith):

{Rather the believers are brothers.}

Then the Glorious and Lofty says {And whoever does not repent} from this blameworthy category of as-Sukhriyyah (mockery), al-Lamz (slander), at-Tanaabuz bil-Alqaab (Putting one another down with nicknames), Gheebah (backbiting), and an-Nameemah (tale carrying). The one who does not repent from this and leaves off (repentance) then {they are those who oppress others} meaning that they oppress the people. Perhaps Allah pardons the one being belittled and tests the one who does the belittling with the same thing or worse than what has befallen him.  

[4] ath-Thann as-Sayee (Holding a bad opinion of someone else): Then He says:

{O you who believe, stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

Ath-Thann is reflected between two issues. The first is more valid than the other. The valid form is (the act of) assumption and the second form is (the act of) suspicion. The Arabic word ath-Thann is divided into two sections: Thann (assumption) that is done as a result of deriving a benefit since most assumptions hold a level of certainty. As for the act of ath-Thann that contains more harm than good then it is to be abandoned. This is why the Most High says: {Stay away from the many types of Thann}. He did not say to leave off all of the types of Thann. This indicates that some types of Thann when its benefit is valid it is not to be abstained from. This also points to leaving off the avenues which can lead to the impermissible. Excessiveness in suspecting others can lead the people to boycotting and abandonment. It does not strengthen anyone and places the Muslims in a bad light: this is an object of caution and an act that most likely will cause more harm (than good).

And the Most High says:

{Stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

So one abstains from the various types of assumption for the sake of the partial harm that it contains. 

[5] at-Tajassus (Spying on others): Then the Glorious and Lofty says:

{And do not spy on one another}

It is to search for mistakes one commits in secret. Allah does not hold one to account for this. Rather the commanded issue is to conceal other’s faults unless spying contains a favorable benefit for the sake of preserving safety as well as to eliminate sins. Now if the spying is done to prevent harm that is feared the Muslims will be affected by then it is a legislated command to be implemented in repelling harm from the Muslims. As for when it is done solely to look into the peoples affairs and to speak about people then this does not prevent harm! This increases danger and it becomes spying that contains no benefit. That is because some of the people pursue the people’s errors that Allah has in fact covered. He (s) said: 

(O Assembly of youth! Whoever withholds his tongue and faith has not entered his heart. Do not back bite the Muslims and pursue their errors. For indeed whoever pursues their errors Allah will pursue his errors and whomever Allah pursues his errors then He will be scandalized in his own home.)

We know that spying consists of two categories: the first is the type of spying that is blameworthy. It is prohibited for that which is not based upon an appropriate benefit or if the intent is to seek looking into the people’s hidden faults. The recompense is from the same type of deed; because nothing is hidden from Allah. He knows (everyone’s) sins and what a person keeps inside of himself. Therefore whenever a person pursues the faults of his brothers and it is not based upon giving sound advice or to prevent harm rather it is solely for the sake of looking into the people’s faults and to pursue their mistakes then Allah is All-Knowing of all hidden issues and despite this He covers the sins of His servants. So when someone does not conceal his brother’s errors and faults then Allah the Glorified and Most High will expose him. Therefore we must aware of this issue. 

[6] al-Gheebah (Backbiting): Then the Glorious and Lofty says: 

{Do not back bite one another}

Al-Gheebah was explained by the Prophet (s) when he stated, “Do you know what al-Gheebah is?” His companions said, “Allah and His Messenger know best.” He said, “It is that you mention something about your brother that he dislikes.” It was asked of him, “What if what I say about my brother is true?” He said, “If it is true that there exists what you said of him then you have backbitten him” meaning that you mentioned his fault during his absence. He went on to say, “And if he did not have this in him then you have falsely accused him” meaning that you lied upon him since the Arabic word used in the text al-Buhtaan is a form of lying. So it is not unknown to you that you either are one who is backbiting or you are one who is telling lies. Backbiting and lying are two major sins from the major sins of Islam. You are safe only when you have left off engaging in backbiting and in purifying your tongue from it. Be aware of it as it is pure evil and does not produce any benefit. As for when mentioning the faults of a person contains benefit like in a complaint or in preventing vice and the objectionable then there is no harm in that. 

Then He brings forth a parable to cite a perfect example regarding al-Gheebah. It is repeated to benefit the inner-souls for the sake of making them want to flee from engaging into it. The Glorious and Lofty says: 

{Does anyone of you like to eat the flesh of your dead brother? Of course not! You would dislike it!}

Not one person would ever dare to eat the flesh of a dead human being. This is one of those things that the inner-souls would turn from and detest it severely. He would not be capable of doing so. The human being is not able to approach the cadaver of the dead and eat it even if it was at the funeral of a non-Muslim so how about the funeral of a Muslim? 

{Does anyone of you like to eat the flesh of your dead brother?}

So how is it that the inner-souls detest eating the flesh of the dead person but do not detest eating the flesh of the person who is alive by backbiting him? 

Then the Glorious and Lofty says: 

{So fear Allah} which means to abandon the act of backbiting. This proves that the one who does not abandon the act of backbiting and continues to engage in it then he does not truly fear Allah the Glorified, the Most High. The Glorious and Lofty says:

 

{Indeed Allah is at-Tawwaab (the One who accepts repentance) ar-Raheem (the Merciful).}

This is to incite the need for repentance. Whoever repents to Allah from backbiting, mocking others, from slandering the Muslims, and from spying without benefit, whoever repents to Allah, He will accept his repentance. He constantly accepts repentance. 

Raheem: He is merciful to His servants when they repent to Him even if they commit many sins. This should encourage those who disparage their brothers and speak of their honor while back biting them in sittings. This proves that all of these issues are filthy affairs and wrong doings that necessitate repentance. So whoever falls into any of this then he must repent. That is by seeking forgiveness from the one whom he wronged with any of these filthy affairs. If he is not able to seek forgiveness from him then he should call him and speak well of him in the sitting in which he back bit him. 

We ask Allah the Glorious and Lofty to accept our repentance and yours. And that He make us and all of you righteous and of those who rectify the affairs not as those who cause corruption. And may the peace and blessings of Allah be upon our Prophet and upon his family and all of his companions.