Daʿwah

A person has not been true to Allāh, the mighty and sublime, if he loves recognition (fame).

Aḥmad b. Ḥanbal, Al-Zuhd article 2240.

True misguidance is that you approve now what you used to repudiate before (because it was wrong) and repudiate now what you used to approve before; and be aware of changing colours in the religion, for the religion of Allāh is one.

Ibn Baṭṭah, Al-Ibānatu Al-Kubrā ḥadīth 25, and others.

Whoever hears of a bidʿah, let him not tell it to those who are with him, lest he cast it into their hearts.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 7:261.

Whoever takes leadership quickly (too early) will harm a lot of [his] knowledge (will not learn what he needs); and whoever does not take leadership can continue to seek knowledge until he reaches [where he needs to be].

Al-Dārimī, Al-Sunan #554.

The masājid are the sittings of the Prophets, and a protection from Shayṭān.

Al-Ḵaṭīb, Al-Jāmiʿ li-ʾAḵlāq Al-Rāwī #1200.

Whoever seeks praise by [saying or doing] what goes against Allāh, Allāh will turn those praises back on him to blame; and whoever is bold enough to [say or do] what brings blame [from people but] is in conformity to the truth, Allāh will turn that blame into praise.

Abū Dāwūd, Al-Zuhd #494.

Men are of four types: There is the man who knows and he knows that he knows. He is knowledgeable, so follow him and ask him. And there is the man who does not know, and he knows that he does not know. He is ignorant, so teach him. And there is the man who knows, but he does not know that he knows. He is heedless, so remind him. And then there is the man who does not know, but he does not know that he does not know (he thinks he knows). This is the fool (idiot), so beware of him.

Ibn ˁAbd Al-Barr, Jāmiˁ Bayān Al-ˁilm wa Faḍlihī article 1538.

The example of the scholars on earth is that of the stars in the sky: when they appear, the people are guided (they navigate using the stars), but when they disappear, the people get confused and lost.

Al-Bayhaqī, Al-Madkhal ilā Al-Sunan Al-Kubrā #287

It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.

Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.

It is reported that Al-Fudayl b. ‘Ayyād – Allāh have mercy on him – said: Whoever sees a wrongdoing from his brother and then laughs in front of him has betrayed him. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5:115

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5:115

To learn a single topic of knowledge and teach it to a Muslim is more beloved to me than having the whole world and giving it in the cause of Allāh. Al-Khaṭīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 53.

Al-Khaṭīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 53.

It is only the storyteller-preachers (al-quṣāṣ) who have killed knowledge. A man listens to a storyteller for a year without really learning anything that will last, whereas a man who sits with a scholar for an hour learns what will last and benefit him before he even gets up. Abō Nu’aym, Ḥilyatu Al-Awliyā` 2:287.

Abō Nu’aym, Ḥilyatu Al-Awliyā` 2:287.

I was once with Arṭa’ah b. Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bid’ah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Arṭa’ah said, “He is one of them, do not let him confuse you about his condition.” I felt this was strange, so I went to Al-Awzā’ī – and he used to clarify these matters when they came to him. He said, “Arṭa’ah is right, the matter is as he said; this person forbids talking about [Ahl Al-Bid’ah], so how can [people] be on guard against them if they are not exposed?” Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Whoever Allāh has given some knowledge should teach it. And he must not say anything he has no knowledge of, lest he become one of the pretenders and leave the religion. Ibn Sa’d, Al-Ṭabaqāt 4:102. Maktabah Al-Khānjī, Cairo.

Ibn Sa’d, Al-Ṭabaqāt 4:102. Maktabah Al-Khānjī, Cairo.

O Muslims, how can you ask the People of the Book [about their scripture] when the Book of Allāh that was revealed to your Prophet – Allāh’s peace and blessings be upon him – is the most recent news of Allāh; you recite it complete and unaltered? Allāh has informed you that they replaced what Allāh wrote and changed the Book with their hands and said ‘This is from Allāh,’ to purchase with it a measly price (Quran 2:79). Does not the knowledge that has come to you forbid you from asking them? By Allāh, we have not seen a single man among them asking you about what was revealed to you. Al-Bukhārī, Al-Ṣaḥīḥ hadith 2685, Chapter on not asking the Polytheists for testimonies or anything else. He also records it in other chapters.

Al-Bukhārī, Al-Ṣaḥīḥ hadith 2685, Chapter on not asking the Polytheists for testimonies or anything else. He also records it in other chapters.

Al-Bukhārī, Al-Ṣaḥīḥ ‘What is hated about making supplications rhyme.’ Notes In this narration, the illustrious Companion ʿAbdullāh b. ‘Abbās gives some guidelines about being wise and aware of people’s condition when teaching them and calling them to Allāh. He advised that a person should not address the people and give talks to them too often, lest they become bored or fed up of hearing the Quran. This consideration is taken from the Sunnah of the Prophet – Allāh’s praise and peace be upon him – as related by Ibn Mas’ūd. This tradition also expresses the dislike of trying to disseminate knowledge in a way that might be detrimental to its purpose. We are discouraged from spreading knowledge to those who do not desire it or those who are not enthusiastic to receive it and interrupting people while they are speaking. We are encouraged to teach knowledge to those who express their desire for it, because all this means it is more likely that the recipient will benefit from this knowledge. The narration also warns against the practice of trying to make du’ā (supplication) rhyme. This is because occupying oneself with putting together rhyming prayers conflicts with the state of being humble and imploring Allāh, which is how a person should be when supplicating. There is no contradiction between this disliked behavior and the fact that some of the Prophetic supplications and statements rhyme, because the Prophet never used to have to try and make them rhyme, but was effortlessly eloquent and at the same time fully humbled in front of Allāh. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī.

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī grades its chain of narration ḥasan in Saḥīḥ Al-Adab Al-Mufrad p444, and notes, “In this narration this illustrious Companion indicates that it is permissible to supplicate for someone to have a long life, even if he is an unbeliever, and so [this can be done for] a Muslim a fortiori…However, the supplicant should make sure that the unbeliever is not an enemy of the Muslims. It is also taken from this [narration] that such an unbeliever can be commiserated with what has been mentioned therein [i.e. the believers are the ones who will receive the mercy of Allāh and His blessings].”

Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved? Quoted by Al-Bukhārī, Al-Ṣaḥīḥ, Chapter about a person preferring some people with certain knowledge to the exclusion of others. Ibn Ḥajr said in Fatḥ Al-Bārī, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.” Shaykh Muḥammad b. Ṣāliḥ Al-‘Uthaymīn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alī, he states: It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…” He goes on to say: “[The statement of ‘Alī] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you). Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’ The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it. We learn from this narration (of ‘Alī) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place. Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

ʿAlī said, “This is my armor, and I have not sold it nor given it away.” Shurayḥ said to the Christian, “What have you to say about what the Amīr of the Believers claims?” The Christian replied, “It is my armor, although I do not regard the Amīr of the Believers to be a liar.” Shurayḥ then turned to ʿAlī, “O Amīr of the Believers, do you have any proof (of ownership)?” ʿAlī laughed and said, “Shurayḥ is correct, I have no proof.” So Shurayḥ judged that the armor was the Christian’s. The Christian took it and began to walk away but then returned. He proclaimed, “As for me, I testify that this is the judgment of the Prophets – the Amīr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allāh and I bear witness that Muḥammad is the Messenger of Allāh. By Allāh, the armor is yours o Amīr of the Believers. I followed the army when you were on your way to the Battle of Ṣiffīn and the armor came out of your equipment.” ‘Alī said, “If you have accepted Islām the armor is yours.” And then he put him on his horse. Al-Shaʿbī (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawārij (alongside ʿAlī) at the battle of Nahrawān.”

Ibn Kathīr, Al-Bidāyah wa Al-Nihāyah Vol.8 p5.