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Tag: gentleness

Al-Albaani on Dealing Gently With The People When They Are Wrong–They Are Not as Bad as Pharaoh | 1 |


 

Questioner: It’s as though in his books Sayyid Qutb declares communities to be disbelievers because they don’t believe in Haakimiyyah, and he also doesn’t differentiate between minor disbelief and major, and the innovations which take place around graves and the supplications to other than Allaah are not of interest to him, and other things [too], he only talks about Haakimiyyah.

Al-Albaani: Yes.

Questioner: And some people make excuses for him, so what is his excuse?

Al-Albaani: By Allaah, O Ustaadh, I hold that it is better for us that we busy ourselves with those who are alive instead of those who are dead, this is the first thing.

Secondly, I said to our brother Dr. Rabee that Sayyid Qutb is a man who is not a scholar, and that he is one of those Egyptian writers who were not nurtured on knowledge, correct knowledge.

But it seems that he had a flowing pen, and perhaps in addition to that he, like many of today’s youth, had an unruly Islamic compassion, but they, as is said:

Sa’d led the camels to water while being completely wrapped up
[with only his hands sticking out].

This is not how, O Sa’d, the camels are taken to water.

So his books, as Dr. [Rabee’ al-Madkhali] may Allaah reward him with good has explained, are full of mistakes in terms of knowledge, some of them related to ’aqidah and some to fiqh.

So when I say that it is sufficient for us to busy ourselves with those who are alive instead of those who have passed away, I mean that we should not set up enmity between ourselves and a certain person, but only between us and his da’wah, and this is especially so after he has passed away and gone on to Allaah’s Forgiveness, inshaa Allaah, and His Mercy. This is from one angle.

And I said to Dr. [Rabee’], and I remain upon this, and I think that a lot of our brothers from the students of knowledge and our Shaikhs are [also in agreement] on this, that the truth, in and of itself, is heavy on the general people except for those whom Allaah, the Mighty and Majestic, wills [for it not to be as such]:

“Indeed, We will cast upon you a heavy word.” [Muzzammil 73:5]

So when hardness and harshness is added to the da’wah and its heaviness upon the people, as we mentioned–then two types of hardness and harshness have come together, and that will be a cause which will repel people from the true call, whereas the purpose of da’wah was to draw them to it.

And there is not a single student of knowledge from us except that he remembers the aayahs in the Noble Quraan and many of the Messenger’s hadiths, عليه الصلاة والسلام, which exhort kindness and gentleness, the aayahs [in this regard] are well-known and we do not need to be reminded of them, like the aayah in which Allaah the Mighty and Majestic, ordered Moosaa عليه السلام and his brother Haaroon, saying:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

And I do not believe that someone who bears witness that there is no deity worthy of worship except Allaah and that Muhammad is Allaah’s Messenger and who professes this testimony, [and while we do leave] his [final] reckoning with Allaah, there is not a single person from us who will imagine that however deviated he is in his call, especially when he has not used hardness or harshness in his call with those who he is calling towards his da’wah, however deviated it is from the truth, [not a single person from us will imagine that] his situation will reach an atom’s weight in comparison to this Pharaoh to whom Moosaa and Haaroon were sent.

Despite that, Allaah the Mighty and Majestic ordered these two noble Prophets and chosen Messengers to speak gently to the greatest transgressor on the face of the earth [a level of transgression which was shown] when he [i.e., Pharaoh] said:

“Saying, ‘I am your lord, the most high.’” [Naazi’aat 79:24]

Despite that Allaah said:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

So I believe that Sayyid Qutb’s condition doesn’t reach that of Pharaoh at all, so it is his present followers who are intended when refuting him because he has [now] gone with all of his open and hidden flaws and defects. And so if those who are aimed at are the living, then regarding them I will say the same as that which I did about this one who has died: that the evil of these people does not reach the level of Pharaoh who claimed to be a deity worthy of worship [uluhiyyah].

Thus it is not fitting that we bring two types of hardness together, one of which is a necessity, i.e., the call to the truth which differentiates between the truth and falsehood, between a man and his brother, which was the reason one of the Noble Qur’aan’s names is Al-Furqaan [The Criterion], and which was also one of the names of the Prophet عليه الصلاة والسلام, because he, firstly, separated truth from falsehood, tawhid from shirk, indeed between a man and his son, between a son and his father … and so on. This is the nature of the call to the truth, so it is, thus, enough for us to call the people to this da’wah as He the Most High said:

“… with wisdom and good instruction …” [Nahl 16:125]

And something which should be mentioned here, as a reminder is …

“Be Gentle, and Gentleness Shall be Rendered to You.”


إِسْمَحْ يُسْمَحْ لَكَ

“Be gentle/forgiving, and gentleness/forgiveness shall be rendered to you.”

Saheeh | As-Saheehah | 1456

Reported from Ibn ’Abbaas, may Allaah be pleased with him, in marfoo’ form.

Explaining it, al-Manawi said in al-Faid, “Deal with Allaah’s creation who are [all] dependent on Him and are His slaves with gentleness and ease, and their Lord will render the same to you in this world and the Hereafter.”

Faid al-Qadir, vol. 1, p. 512.

Al-Albaani on Boycotting | 2 | Nowadays, Boycott, Cut off, Ostracise, Disassociate or Be Gentle?


Continuing from the first post of this series.

“So now, it is not necessary/a prerequisite that [such a] warning is coupled with ostracism or boycotting in this day and age, but as for when our society is an Islamic one then all of these issues must be brought together.

Nowadays, for example, there is a very clear example [which I will give you]: the Muslim who doesn’t keep up/maintain his prayers [and thus] to whom applies the hadith which you mentioned in your [other earlier] question, “Between a person and disbelief is abandoning the prayer, whoever abandons the prayer has disbelieved,” the correct, legislated expression concerning this man who I just mentioned is that he be called someone who is defiantly disobedient [a faasiq], if not a disbeliever who has apostatized from his religion, it is only by way of using gentler words that he be called, ‘not practicing,’ he is a faasiq, and that disbeliever is more of a faasiq than him, so [for now] we will speak about this person and then we may be in need of talking about the one who is ever more defiantly disobedient than him, i.e., the kaafir.

This Muslim who has abandoned the prayer has left obedience to Allaah in that issue, for this reason he deserves the title of faasiq: if we warned the people against him and, along with this warning, [also] connected what I just mentioned earlier, [i.e.,] boycotting him … this warning and this cutting off and this boycotting will not produce the results desired by [the implementation of] these three words : warning … cutting off … boycotting–why?

Because if you cut off from him you will find tens of people like you who will keep contact with him, and thus the situation will be turned on its head–you will be cut off from him and not him from you, and at that point, what is the advantage of you boycotting him?

This reminds me of a Syrian saying and it has a similar [version] here [in Jordan], but [whatever the case] the Syrian expression says that the people thought that a faasiq who had abandoned the prayer repented to Allaah and turned back, and for the first time he goes to the mosque to pray but finds it closed, and so says, ‘You’re closed and [so] I have a day off [from praying]!’ obviously the saying is understood.

Okay, likewise nowadays this faasiq, the one who has abandoned the prayer, when you decide to boycott him … to cut off from him … to warn against him … he doesn’t care, [and even if he doesn’t say it with his tongue] his state of affairs says, ‘You’re closed and [so] I have a day off [from praying]!  You’re cutting off from me and I’ll cut off from you and distance myself from you,’ and so on.

In summary, the principle of cutting off/ostracizing today is out of the question because we are in a time when the Muslims are weak.

And this connection [that I’m about to mention] which keeps them linked together, [i.e.,] the correct Islaam, represented in his saying عليه السلام in the authentic hadith, The example of the believers in their mutual love, mercy and compassion is that of the body, if one part of it complains, the rest of the body joins it in staying awake and suffering fever,’–the Muslims today are not like that.

For this reason we do not have the means which it is fitting to rely on to bring together this widespread and dispersed division of today except by relying on His Statement the Mighty and Majestic:

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Nahl 16:125]

This is now the means which it is fitting that we rely on.

So when we see a faasiq person who has turned away from performing some of what Allaah has made obligatory upon a Muslim, we admonish him and remind him and are gentle with him.

Likewise, when we see a person or people who we cannot call faasiqs because we [for example] assume that they are guarding the obligatory duties whose obligation is well-known amongst all of the Muslims, i.e., the type of things [that are so fundamental to the religion and well-known] that they are from the category of actions called, ‘known as being from the religion by necessity,’ for we may find people who perform such obligatory duties and who do not leave them, and [thus] their perseverance in those obligatory actions comes between us and the application of the term faasiq to them, understood [so far]?

Okay, yet along with that it is possible that in these people there is some deviation from the correct ’aqidah in a certain issue or in many points of ’aqidah, this is possible, like the groups whose names today we hear recorded in the books dealing with sects and history [but which] we do not find [present] with those names in the current day and age, but we do find their effects in the state of affairs of many of the Islamic jamaa’ahs or individual Muslims, the Mu’tzailah for example, the Jabariyyah, the Qadariyyah, the Khawaarij, and so on.

In these sects there used to be found people who had deviated from the Sunnah in ’aqidah and who were regarded as righteous worshippers, yet along with that would be misguided, for example, ’Umar ibn ’Ubaid al-Mu’tazili, he would be cited as an example in his righteousness and his taqwaa but he held the [belief of the] madhhab of the Mu’tazilah, so it is not said of him that he is a faasiq but rather that he strayed from the correct ’aqidah.

And this type exists today in the Muslim world even if there is no group or Jamaa’ah which [verbally] say, ‘We are Mu’tazilah,’–I haven’t heard of anyone except one man who openly declared it in this city in front of the people, he said, ‘I’m a Mu’tazili,’ he said it openly, ‘I’m a Mu’tazili,’ and he really was a Mu’tazili and [in fact] even more misguided than they were … [but] we’re not in the middle of explaining that right now …

So the point is that it is obligatory on us to be gentle with misguided people such as these too and to establish the proof against them from the Book of Allaah, the Sunnah of Allaah’s Messenger صلى الله عليه وسلم, the statements of the Pious Predecessors and the Mujtahid Imaams–this is what it is obligatory for our stance to be towards those who have deviated from Islaam in either action or notion, until the Muslims become stronger and gain power and a country, then when these people are told about the correct Islaam and [still] do not restrain from the defiant disobedience [fisq] and misguidance they are upon, they then have a different ruling, [but at the same time] this ruling is not connected to individual righteous Muslims [to carry out], but is rather connected to the Muslim ruler, and perchance this is close, if Allaah so wills.

Perhaps I’ve answered your question?

Questioner: Yes, as a completion, what … [is it] likewise with non-Muslims?

Al-Albaani: Yes, it is likewise, without a doubt.

Questioner: The Jews and the Christians and so on?

Al-Albaani: Today, regretfully, my brother, the situation of the Muslims is very precarious …”

The next post.

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