Elements And Concept Of Knowledge

This definition of knowledge leads us to the following four

Elements of knowledge:

1. Observer

2. Object

3. Observing Capability

4. Objectivity

Observer

A person who seeks knowledge or is e ager to learn about

some truth is called an observer . This is the distinction of

man alone who is the best of all the creation of Allah

Almighty. An observer i s generally known as a student,

the one who is all the time inquisitive to know something.

Knowledge is an unfathomable ocean. No one can claim

possession of the whole of knowledge . He who knows a bit

of it is known as a scholar .

Object

The thing that is being explored , sought for and known is

called an object. It implies any reality concrete or abstract,

whether  employing senses or intellect. The entire creation

that exists in the embrace of universe and its physical and

metaphysical entity sand truths, all are the objects of

knowledge.

Observing capability

This is the third element of knowledge. This relates to the

Susceptibility and potential of an observer to know

something. If the object is of sensory nature, the observer is

required to possess sensory capability to observe , perceive

and know the object through five senses. On the other hand

if the object can be known through reason and intellect the Islamic Concept of Knowledge 

observer needs to have intellectual capability without which

objects of reason cannot be encompassed. Thirdly if the

knowledge of an object cannot be acquired without ecstasy

and intuition the observer has to first equip himself with

this faculty . And over and above all is the capability of

receiving revelation which is the attribute of the Prophets

and the Messengers alone . This is beyond human capabilities

and cannot be acquired; this is absolutely a divine capability

which Allah (swt) be stows only upon His chosen servants,

the Prophets and the Messengers.

Objectivity

The fourth and the last of the elements of knowledge is

objectivity. It signifies purpose-oriented quest to perceive

and know the object. This necessitates perceptibility of the

object through any of the observer’s capabilities, that it can

be grasped with any of the inquisitor’s potentials.

The concept of knowledge in the light of

Surah Al-Alaq

Let us now see the concept of knowledge in the light of the

first five verses of Sur ah Al-Alaq of the Holy Qur’an. It was

17 of Ramadan. The sacred seclusion of Mount Hira cave

was perfumed with the holy presence of Allah’s Beloved

when it glowed with the brightening arrival of the angel

Gabriel . Allah Most Gracious (swt) addressed His Most

Exalted of men and His Final Messenger (swt) sent towards

mankind in the following divine words through revelation.

The Quran ( Chapter 96 : Verse 1 – 5 )

 “(O Beloved !) Read (commencing) with the name of

Allah (swt) Who has created (everything); He created

man from a mass suspended like a leech (in the

mother’s womb). Read and your Lord is Most

Generous; He Who taught man (reading and writing)

by the pen. He Who (besides that) taught man (all

that) which he did not know.”

These are the five verses that contain the note of

knowledge. Man knew nothing but now he was blessed with

knowledge . He started knowing (the reality of the things).

He was brought to light from the dark and deep ditch of

ignorance . It was light of awareness that was conferred

upon him. Knowledge is, in truth, a journey toward slight

and awareness.

Through mediation of the Holy Prophet  (saws) Allah

Almighty  (swt) connected man to the system of education

and exploration of knowledge revealed in these five verses

and kindled human mind with countless lights of

consciousness and cognition. This was the first centre of

enlightenment in Islam that came about under the divine

guidance in the holy seclusion of Mount Hira cave ; the Holy

Prophet (saws) was its first disciple and the Creator of the

Universe his Guide , the Teacher and the Trainer. If we

ponder over various aspects of the above mentioned verses,

and prepare its synopsis the following three scientific and

doctrinal features stand out:

                                               

1. Quran, 96:1-5 . Islamic Concept o f Knowledge

1. The Concept of Creation

2. Human Creation

3. The Grandeur of Allah (swt)

But as these topics do not relate to the inquiry of this

treatise and we are to talk only about the concept of

knowledge we , therefore , confine our work only to

exploring the following six features of the concept of

knowledge concealed in these verses.

Six aspects of the concept of knowledge

1. Knowledge:  We would see what knowledge is? And

what is its nature?

2. The objective of knowledge: Why should we attain

and venture for knowledge? And what is its purpose?

3. Syllabus: What i s the syllabus of Islamic concept of

knowledge and on what aspects of it Islam sheds light?

4. The outcome of knowledge: What would be the

Possible result or outcome after acquiring knowledge ?

5. Means of knowledge: What should be the means of

knowledge? What is the identification of its origins?

6. The scope of knowledge: What should be its scope ?

Let us elaborate these aspects one by one .

Knowledge in Islam

Question: To what extent is Islam concerned with knowledge?

Answer: Praise be to Allaah.

Allaah created man and provided him with the tools for acqruiring knowledge, namely hearing, sigh tand wisdom. Allaah says (interpretation of the meaning):

“And Allâh has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allâh)" [al-Nahl 16:78]

Islam is the religion of knowledge. The first aayah of the Qur’aan to be revealed enjoined reading which is the key to knowledge. Allaah says (interpretation of the meaning):

“Read! In the Name of your Lord Who has created (all that exists).

He has created man from a clot (a piece of thick coagulated blood).

Read! And your Lord is the Most Generous.

Who has taught (the writing) by the pen.

He has taught man that which he knew not” [al-‘Alaq 96:1-5]

In Islam, knowledge comes before action; there can be no action without knowledge, as Allaah says (interpretation of the meaning):

“So know (O Muhammad) that Laa ilaaha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19]

Allaah warns every Muslim against speaking without knowledge, as He says (interpretation of the meaning):

“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh)” [al-Israa’ 17:36]

Emphasizing the status of knowledge and the scholars, Allaah calls upon the scholars to bear witness to His Oneness, as He says (interpretation of the meaning):

“Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the All‑Mighty, the All-Wise” [Aal ‘Imraan 3:18]

Knowledge and fear of Allaah may be attained by knowing His signs and creation. The knowledgeable are those who know that, hence Allaah praises them by saying (interpretation of the meaning):

“It is only those who have knowledge among His slaves that fear Allâh” [Faatir 35:28]

The scholars occupy a noble status in Islam, and which is higher than the position of others in this world and in the Hereafter. Allaah says (interpretation of the meaning):

“Allâh will exalt in degree those of you who believe, and those who have been granted knowledge” [al-Mujaadilah 58:11]

Because of the importance of knowledge, Allaah commanded His Messenger to seek more of it. Allaah says (interpretation of the meaning):

“and say: ‘My Lord! Increase me in knowledge’” [Ta-Ha 20:114]

Allaah praises the scholars, as He says (interpretation of the meaning):

“Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember (i.e. get a lesson from Allâh’s Signs and Verses)” [al-Zumar 39:9]

Those who have knowledge are the quickest of people to understand the truth and believe in it:

“And that those who have been given knowledge may know that it (this Qur’aan) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility”

[al-Hajj 22:54 – interpretation of the meaning]

Islam calls us to seek knowledge. The Messenger (peace and blessings of Allaah be upon him) made seeking knowledge an obligation upon every Muslim, and he explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He said that the scholars are the heirs of the Prophets and that the Prophets did not leave behind dinars and dirhams (i.e., money), rather their inheritance was knowledge, so whoever acquires it has gained a great share. And he (peace and blessings of Allaah be upon him) said that seeking knowledge is a way to Paradise. He (peace and blessings of Allaah be upon him) said: “Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him.” (Narrated by al-Bukhaari, Kitaab al-‘Ilm, 10)

Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of sharee’ah, then knowledge of medicine, then the other fields of knowledge.

The best of all branches of knowledge are the sciences of sharee’ah through which man comes to know his Lord, and his [His?} Prophet and religion. This is the knowledge with which Allaah honoured His Messenger; He taught it to him so that he might teach it to mankind:

“Indeed, Allâh conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’aan) and Al‑Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error”

[Aal ‘Imraan 3:164 – interpretation of the meaning]

The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wishes good for a person, He makes him understand the religion.” (Agreed upon. Narrated by al-Bukhaari, 69)

Concerning the matter of paying attention to the Qur’aan and learning and teaching it, the Messenger (peace and blessings of Allaah be upon him) said: “The best of you is the one who learns the Qur’aan and teaches it.” (Agreed upon. Narrated by al-Bukhaari, 4639)

There is no goodness in knowledge which is not confirmed by action, or words which are not confirmed by deeds:

“O you who believe! Why do you say that which you do not do?

Most hateful it is with Allâh that you say that which you do not do”

[al-Saff :2-3]

The ummah needs knowledgeable people at all times and in all places. A nation without knowledge and scholars will live in illusions and sink in darkness. If a person knows what Allaah has prescribed ..?? {where does this go?} Whoever conceals this knowledge and deprives the ummah of it, Allaah will place on him a bridle of fire on the Day of Resurrection, and he will deserve to be cursed, except for the one who repents. Allaah says (interpretation of the meaning):

“Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful”

[al-Baqarah 2:159-160]

Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allaah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to an end except for three – an ongoing charity, beneficial knowledge or a righteous son who will pray for him.” (Narrated by Muslim, 1631)

If the scholar spreads his knowledge among the people, he will have a reward like that of those who follow him. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever calls people to right guidance will have a reward like that of those who follow him, without it detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without it detracting from their burden in the slightest.” (Narrated by Muslim, 2674)

Proper understanding of Islam is one of the best of good characteristics with which a Muslim may be honoured, as the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wishes good for a person, He makes him understand the religion.” (Agreed upon).

Reading Qur’aan, learning it and teaching it, are among the best deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “There should be no envy (hasad) except between two people, a man to whom Allaah has given (knowledge of?) the Qur’aan, so he recites it night and day, and a man to whom Allaah has given wealth, so he spends it (in good deeds) night and day.” (narrated by Muslim, 815)
From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

Backbiting Scholars

Khutba By Saalih Aal Shaikh

Summary:

1) Scholars are at a higher rank than regular people.

2) The merits of the Sahabah (companions).

3) Dispraising the Sahabah is dispraising Islaam itself.

4) The prohibition of back biting and lying.

5) Warning against minor and major sins.

6) Warning against fabricating stories against scholars.

First Khutbah

O believers, fear Allah for what He is worthy of and fear a day when you will be returned to Allah and He will hold everybody accountable o n that severe day with what he has said, what he has done and what he has believed. Everything will be exposed o n that day whether good or bad. Allah says which translates as: "So whoever does good equal to the weight of an atom or a small ant shall see it, and whoever does evil to the weight of an atom or a small ant shall see it" (Az-Zalzalah: 7-8).

O believers! Allah glorified in His book the importance of the scholars of the religion because they bear in their chests the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam). They explain the religion to the people. This was the position of the Sahabah and Allah praised them with regards their position. Allah says which translates as: "Muhammad is the messenger of Allah and those who are with him are severe against the disbelievers and merciful amongst themselves. You see them bowing and falling down prostrate in prayer"(Al-Fath: 29). He also praised them in another verse saying which translates as: "And the first to embrace Islam of the Muhajirun those who migrated from Makkah to Madinah and the Ansar, the residents of Madinah, and those who followed them exactly in faith…"(At-Tauba: 100).

Although Allah praised them in these verses and in many others in the Quran, there were people in the time of the companions trying to misguide others and who believed that the Sahabah were not o n the right path. Some of them claimed that the Sahabah were disbelievers because they thought they did not bear the responsibility of the religion and they claimed that some of the Sahabahs favored this world over the hereafter. Others claimed that some of the Sahabah made rulings not pleasing to Allah, but pleasing to men and accepted other than the book of Allah and the Sunnah of the Prophet.

However it was the consensus of the Ummah from the people of the Sunnah that anyone who belittles any of the Sahabah or mentions the scholars of this nation with anything other than good then he is not o n the correct path and he is misguided. This is because the scholars of the Ummah are the inheritors of Muhammad (Salla Allahu Alaihi Wa Sallam). They inherited the Quran, the Sunnah-the actions of the Prophet (Salla Allahu Alaihi Wa Sallam), and his sayings-the Ahadith and they conveyed it to people. Therefore, anyone who tries to defame or slander the companions is defaming or slandering the religion because the companions were the o nes who conveyed Islam to us and to the people. He who slanders them or defames them is actually slandering and defaming what they have conveyed to us. This is o ne of the biggest means the disbelievers to use to make people have doubts about Islam and slander it because when they say that the companions were not trustworthy then how do you accept what is being conveyed by someone who is doubtful.

Likewise as time went o n many people started slandering the scholars of the Sunnah and the scholars of Hadith. Sometimes they would say that they do not understand anything of this world and they do not understand anything about reality. They accuse the scholars of being to close to the rulers and presidents. They claim that the scholars o nly read and memorize religious texts but do not use their minds to understand it and many other criticisms and these are nothing but excuses slandering and defaming the scholars. As we have said when the people of knowledge are slandered then this is defaming, slandering, and casting doubts about the religion because the religion is clarified and explained and conveyed by the scholars. They explain the book of Allah and its meaning.

They explain the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam) and what it means, so anyone who slanders and defames these people is making a direct slander of the religion. However, some people might not mean it, but this is exactly what is happening because no o ne else conveys the religion but the scholars and those who inherited it from the Prophet. As the Prophet (Salla Allahu Alaihi Wa Sallam) said in the Hadith found in the books of Abu Dawood, Tirmidhi, and Ibn Majah and reported by Abu Dardah, he (Salla Allahu Alaihi Wa Sallam) said, "The Prophets didn't leave gold nor silver behind them to be inherited, but they left knowledge to be inherited and anyone who takes it and learns it has collected a great fortune". Yes, the scholars are the inheritors of the Prophets and slandering and defaming them is a direct slander to the religion. Slandering them and trying to destroy their image with facts or with lies would result that people doubting them and when people doubt them they will not trust the religion, nor will they trust the way they explain the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam). Nor will they trust the rulings about certain matters. If people do not trust the scholars, then the ignorant will start giving ruling and advice regarding Islam without knowledge and of course this would misguide others, as they are misguided.

O believers, when Allah elevated and exalted the ranks and degrees of the scholars He made backbiting to be among the great sins. Allah says which translates as: "And spy not neither backbite o n o ne another, would o ne of you like to eat the flesh of his dead brother? He would hate it"(Al-Hujarat: 12). Allah made backbiting the same as eating the flesh of your dead brother and eating dead meat is o ne of the great sins. Likewise backbiting is a great sin and if backbiting is great it becomes greater if the person spoken about is o ne of the companions of the Prophet (Salla Allahu Alaihi Wa Sallam) or o ne of the scholars who taught the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam) and educated and enlightened people and defended the Sunnah. The Prophet (Salla Allahu Alaihi Wa Sallam) forbade us from backbiting when he was asked in the Hadith found in Sahih Muslim reported by Abu Hurrairah; the companions asked, what is backbiting. The Prophet (Salla Allahu Alaihi Wa Sallam) said, "Mentioning your brother with something that he hates". This means in the person's absence; so the person asked another question by saying, "O Prophet (Salla Allahu Alaihi Wa Sallam), what if what he said was true?" He said, "If it was in him then you have actually practiced backbiting, and if it was not then you fabricated lies and slandered him".

Fabricating lies and slandering is greater than backbiting as Allah says which translates as: "And those who annoy believing men and women undeservingly bear o n themselves the crime of slander and plain sin"(Al-Ahzab). Since backbiting is o ne of the great sins, anyone who does it between prayers will not have his sins expiated because the condition for expiation of sins, is that the great sins not be committed. So he who insists o n doing this great sin and does not repent, ask the forgiveness and come back to Allah then even the small sins will not be expiated by the Salaah, nor by fasting, nor by the Sunnah prayer nor by the Umrah nor the Hajj. Allah says which translates as: "If you avoid the great sins which you are forbidden to do so we shall remit from you your small sins"(An-Nisa’: 31).

Therefore, the condition for expiation of sins is that the great sins must not be committed. As in the saying of the Prophet (Salla Allahu Alaihi Wa Sallam) found in Sahih Muslim he (Salla Allahu Alaihi Wa Sallam) said, "The prayer to prayer are expiators to what is between them as long as the big sins are not committed". In another narration, it says as long as no o ne does a great sin and he also said Ramadaan to Ramadaan and Umrah to Umrah and Jum’ah to Jum’ah are expiators to what happens between them as long as the great sins are avoided. Therefore, he who practices backbiting mentions his brother with things that he hates in his absence even though what he is saying might actually be true about his brother. Without Tauba and abstaining, this great sin accumulates until it completely destroys the person as the Prophet said in the book of Imam Ahmad in the Hadith explaining and describing sins. He said it is like the example of a group of people who are divided in a valley, each o ne of them brings a small stick, and they gather and collect these sticks under a pot until they were able to build a fire to cook. Likewise, sins act this way and will gather and collect and accumulate until they destroy the person.

O believers, it is from Allah's mercy that He made the prayer as an expiation of small sins which are committed between o ne prayer to the other so if you commit a great sin such as backbiting or slandering especially regarding the people of knowledge then you are in a great danger. Rescue yourself and avoid the way of the misguided people. Those who commit sins, those who slander the people of knowledge though they know they are the best of people; the people who carry in their hearts and minds, the Quran and the words and ways of the Prophet (Salla Allahu Alaihi Wa Sallam). What they talk, they utter the words of Allah and the words of the Messenger as though he is present among us teaching and enlightening us. They educate the ignorant and the illiterate. They guide people to the correct ruling and people will know their effect when people recollect and gather in the hereafter. If a person takes a word from a scholar and this word results in that he is guided then it is of the religion and he will see the results and effects o n the Day of Judgment. So how dare these people lie and slander the people of knowledge! How dare they backbite the people of knowledge when they are the best of people o n earth. Anyone who mentions them with anything but good words is along the misguided and he is o ne that is not o n the correct path. Slandering the people of knowledge is o ne of the great sins. The Prophet (Salla Allahu Alaihi Wa Sallam) said in the Hadith found in the books of Imam Tirmidhi and Ibn Majah and Muslim reported by Samurah, "He who says things or conveys something knowing that it might be a lie then he is o ne of the two liars". In another narration, it says he is o ne of the liars. Allah says which translates as: "It is they who believe not in the proofs and evidences of Allah that fabricate falsehood and it is they who are liars"(An-Nahl: 105). Lying has spread in our time and that has resulted in backbiting and slandering causing many bad things to spread between people.

O believer, faith and belief prevent you from committing adultery and fornication and it prevents you with the help and guidance of Allah from drinking liquor or taking ribah or stealing or doing any of the great sins like polytheism, practicing magic, escaping from the battle, slandering believing women and all those matters that are rejected and hated by a believer. However, did your faith and belief prevent you from backbiting, lying or slandering? Sheikhul Islam Ibn Taymiyah said that it is common that righteous people avoid fornication, adultery, and drinking wine, but a lot of them fall into committing great sins by the use of their tongue in backbiting. The tongue commits great sins like backbiting and the heart commits great sins like arrogance and showing-off. Indeed, what the Sheikh said is true because great sins are many and Allah made for the tongue a sin that is considered a great sin. Muaadh asked the Prophet in the Hadith found in the book of Imam Tirmidhi reported by Muaadh Ibn Jabal. The Prophet (Salla Allahu Alaihi Wa Sallam) told Muaadh control this and he held his tongue so Muaadh asked the Prophet (Salla Allahu Alaihi Wa Sallam), "Are we going to be held accountable for what we say?" he responded, "What else do you think would cause people to be thrown o n their faces or their noses other than practice of their tongue".

So what would these people say to those who gather in social gatherings to backbite and slander the scholar, not having the least respect for the religion and what the scholars have in their hearts from the book of Allah and the Messenger. They do not fulfill the due right of the faith that is being conveyed to the people and spread by the scholars. They commit this great sin by speaking ill of the scholars yet while doing that; they act as if they are doing good works as if reading the Quran.

O Allah, we ask you make our tongues pure and instill love in our hearts for the believers. Do not make us have enmity nor hatred for them. O Lord, make us among those who say good and when we speak and we take refuge in you from tongues that will lead us to the hellfire. Allah says which translates as: "By the time, verily man is in loss except those who believe in Islamic monotheism and do righteous deeds and recommend o ne another to the truth and recommend o ne another to patience and perseverance (Al-Asr).

I ask Allah to bless you and I with the guidance of the Quran and to benefit us from its verses.

Who and how to call to Islam?

Islam is a universal way of life and therefore addresses the entire community. This flows firstly from the fact that Islam is the religion prescribed by Allaah, the Almighty, to the whole of humanity. Secondly, Islam, being a complete code of life, providing clear-cut criteria for man's activity in all domains of life, social, economical, political and ideological alike, possesses all-embracing characteristics. Hence it naturally captures the interest of the highly cultured and the less educated, the wealthy and the poor, the specialist and the layman, the intellectual and the ordinary.

Addressing His Messenger, Muhammad sallallaahu alayhi wa sallam, Allaah, the Most Exalted, Says (what means):"And We have not sent you except as a giver of glad tidings and a warner to all humanity." [Quran 34:28] and "And verily We have sent you as a mercy to all humanity." [Quran 21:107]

An efficient and effective invitation of the general public and the relatively more gifted minds among the people in particular call for several important considerations which, in fact, require rigorous study.

First and foremost, the Muslim who wishes to carry the burden of his sublime mission, so that all those concerned may be properly enlightened through him about Islam, should have sufficient knowledge and correct understanding of the Quran and the Sunnah (Prophet's tradition, sayings, practice, etc). Ideally, he should be aware of the relevant past experiences throughout the history of the Muslim Ummah(community). Further, he should possess a sufficient insight into human psychology. He also ought to be intelligent enough to adapt himself to various circumstances and identify and define the problems with which he is confronted.

More so today than in the past, the presentation of the message of Islam requires efficient planning, intelligent organization and thoughtful co-ordination of activities for the work to be lasting and productive. In order for this gigantic task to be fruitful, it should be backed up by state or state-like powerful organizations.

It must be pointed-out that Christian Missions in Africa and Asia are eliciting enormous support form the governments of their respective countries as well as private institutions. In addition to this, the tremendously wealthy churches implement their plans through their own missionary organizations.

The continuous flow of generous funds from Europe and America have enabled these Christian Missionaries to establish thousands of primary, secondary and high schools, fully equipped modern hospitals and cultural centers everywhere they could, even in major Muslim countries such as Egypt, Indonesia, Pakistan and Turkey.

The foregoing discussion should at least serve as a basis for comparison between what people on the other side of the fence have been doing and what we Muslims ought to do, but are a long way off doing it.

The scope of Islamic work involved in the field and the complexities of modern life imposed upon our societies have rendered individual efforts ineffective. The ideal of furthering the Islamic cause cannot possibly be realized by the efforts of part-time workers and untrained individuals with meager resources.

The fact that the work undertaken by some groups of Muslims has not scored success by any measure, ought to be attributed to an appalling lack of education, training and understanding of current problems as well as inadequate means and methods to approach the parties concerned, while the sincerity and devotion of the individuals involved in such groups deserves the praise.

The question 'how and where to work' must be answered realistically. There are two main areas where Islamic work needs to be carried out. Firstly, countries with predominantly Muslim populations, having long-established Islamic tradition. Secondly, countries having little or no Muslim populations, but possessing a high potential for 'Islamization'.

It is a sad fact that many parts of the Muslim World today feel themselves deprived of Islamic culture and education by western colonization of the past or by damaging influences of alien cultures and ideologies, still persisting in Muslim lands.

Therefore, Muslim masses suffering from these setbacks must be "re-educated" in Islam and "regained" to the Muslim Ummah. Clearly, the process of "re-Islamization" of the Muslim peoples is a huge task. It entails facing considerable difficulties, moral and material.

In the primary stages, the great volume of "Da'wah" (calling to Islam) work must be concentrated in such Muslim countries, where the response to the Islamic Call and the chances of success are tremendously high. In many such countries, it is quite possible to organize all kinds of educational and social services in co-operation with the local residents, societies and institutions.

In places where "Da'wah" work is taken up for the first time, the nature of activities may differ substantially from those conducted in predominantly Muslim countries. It is necessary for those who would be directly involved in the "Da'wah" work to know the language, the habits, the beliefs, the nature, the needs and hobbies of the native people whom they want to address.
Informing and inviting others to Islam using argumentative methods, even if they are full of impressive evidences, prevents people from accepting the “Truth”. So the listeners should be spoken to politely, because the aim is not to defeat them in disputation. The real importance lies in the fact that you have won their hearts by displaying good attitude.

It is not enough to express and convey the methodology of Islam in word but it is essential to show one's good-will and compassion by good deeds. It is narrated that not very long after the Battle of the Trench (Al-Kandaq), when the 'Quraysh' led the biggest military campaign against the Prophet sallallaahu alayhi wa sallam, in Madeenah, the news reached the Prophet sallallaahu alayhi wa sallam that the people of Makkah were suffering from acute famine.

The state of belligerency between the Muslims and the 'Quraysh' was still at its peak. Notwithstanding the bitter animosity of the 'Quraysh' against the Muslims, the Prophet sallallaahu alayhi wa sallam ordered a train of camels loaded with wheat to be delivered to the hunger-stricken 'Quraysh'. This uniquely noble gesture of the Prophet sallallaahu alayhi wa sallam must have touched sensitive chords in the hearts of the Makkans in their moments of agony and despair.

Quite often, deeds of this nature express more forcefully what words fail to convey. It is a strange irony that today several western countries are doing a lot of social work and are providing food, shelter, medical care and education to millions of Africans and Asians through dozen of international missionary organizations such as "Oxfam", in England, and "Brot fiir die Welt", in Germany, not to mention the International Red Cross Society and the like.

In the face of all that has been mentioned, it should be considered no less than a breach of duty towards Allaah, the Almighty, not to ease the suffering of others.

Bad Deeds May Erase Good Deeds

Question: What are the bad deeds that cancel out good deeds if a person does them and cause them to be erased from the record of deeds?

Answer: One of the basic principles among Ahl al-Sunnah wa’l-Jamaa’ah is that good deeds are not accepted if they are accompanied by kufr, and that nothing cancels out all good deeds except kufr.

This is indicated by the verse in which Allaah says (interpretation of the meaning):

“Say: Spend (in Allaah’s Cause) willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are Faasiqoon (rebellious, disobedient to Allaah).”

"And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger (Muhammad), and that they came not to As-Salaah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly” [al-Tawbah 9:53-54]

Ibn Taymiyah (may Allaah have mercy on him) said:

Nothing cancels out good deeds except kufr, because the one who dies as a believer will inevitably enter Paradise, and he will be brought out of Hell if he does enter it, but if all his good deeds are cancelled out, he will never enter Paradise. Good deeds can only be cancelled out by that which is their opposite, and nothing can be the opposite of all good deeds except kufr. This is well known from the principles of Sunnah. End quote. Al-Saarim al-Maslool (p. 55)

The followers of innovation, such as the Khawaarij, Mu’tazilah and Murji’ah differed. The Khawaarij and Mu’tazilah went to extremes and said that major sins erase and cancel out all good deeds and acts of worship. In contrast the Murji’ah said that the good deed of faith cancels out all bad deeds.

Secondly:

Once it is understood that nothing can cancel out all good deeds except that which cancels out faith altogether, namely kufr, then can some sins cancel out and erase some good deeds?

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/638):

If bad deeds do not cancel out all good deeds, can they cancel out a proportional amount of them, or can some good deeds be erased by sin that is less than kufr?

There are two views among those who claim adherence to the Sunnah, some who deny that and some who affirm it. End quote.

The first view is that bad deeds do not cancel out good deeds, rather good deeds are the ones that cancel out bad deeds, by the grace and bounty and kindness of Allaah.

Al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan (3/295):

The correct ‘aqeedah is that bad deeds do not cancel out good deeds. End quote.

The second view is that sins and innovations may cancel out the reward for good deeds as a form of punishment. Shaykh al-Islam Ibn Taymiyah attributed this view to the majority of Ahl al-Sunnah. See Majmoo’ al-Fataawa (10/322).

This was also the view favoured by Shaykh al-Islam and his student Ibn al-Qayyim. He said in Madaarij al-Saalikeen (1/278):

Ahmad stated that in one report and said: A person should get married if he fears for himself; he should borrow money and get married, lest he fall into haraam actions which would cancel out his good deeds. End quote.

Imam al-Bukhaari (may Allaah have mercy on him) said in Kitaab al-Eemaan (the Book of Faith) in his Saheeh:

Chapter: Fear of the believer inadvertently cancelling out his good deeds. Ibraaheem al-Taymi (may Allaah have mercy on him) said: When I compare my words with my deeds, I am afraid that my deeds belie my words. Ibn Abi Mulaykah said: I met thirty of the companions of the Prophet (peace and blessings of Allaah be upon him) all of whom feared that they might be guilty of hypocrisy, and not one of them said that his faith was like that of Jibreel and Mika’eel. It was narrated from al-Hasan: No one fears it (hypocrisy) but a believer and no one feels safe from it but a hypocrite. And one should be afraid of persisting in hypocrisy and sin without repenting, because Allaah says (interpretation of the meaning): “and [they] do not persist in what (wrong) they have done, while they know” [Aal ‘Imraan 3:135].

Imam Muslim also entitled a chapter: The believer’s fear of his good deeds being cancelled out.

Imam Ibn Rajab (may Allaah have mercy on him) said:

Al-Bukhaari’s title for this chapter is suited to what is mentioned in it of good deeds being cancelled out by some sins, as Allaah says (interpretation of the meaning):

“O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be rendered fruitless while you perceive not” [al-Hujuraat 49:2]

Imam Ahmad said: Al-Hasan ibn Moosa said: Hammad ibn Salamah narrated from Habeeb ibn al-Shaheed, that al-Hasan said: These people do not think that some deeds can cancel out others, but Allaah says (interpretation of the meaning):

“O you who believe! Raise not your voices …, lest your deeds should be rendered fruitless while you perceive not”[al-Hujuraat 49:2]

This is also indicated by the verses in which Allaah says (interpretation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people” [al-Baqarah 2:264]

“Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allaah make clear His Ayaat (proofs, evidences, verses) to you that you may give thought” [al-Baqarah 2:266]

In Saheeh al-Bukhaari it is narrated that ‘Umar asked the people about it and they said: Allaah knows best. Ibn ‘Abbaas said: The verse gives a likeness of deeds. ‘Umar said: What deeds? Ibn ‘Abbaas said: Deeds. ‘Umar said: A rich man may strive in obedience of Allaah, then Allaah sends the shaytaan to him and he commits sins until they drown out his good deeds.

‘Ata’ al-Khursaani said: This is a man whose deeds end with shirk or a major sin, so all his good deeds are cancelled out.

It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: 

“Whoever does not pray ‘Asr, his deeds are cancelled out.” Narrated by al-Bukhaari (553).

It also says in al-Saheeh that a man said: By Allaah, Allaah will not forgive So and so. Allaah said: ‘Who is 

the one who swore by Me that I will not forgive So and so? I have forgiven So and so and I have cancelled out your good deeds. Muslim (2621).

‘Aa’ishah (may Allaah be pleased with her) said: Tell Zayd that his jihad with the Messenger of Allaah (S) will be cancelled out unless he repents. Narrated by al-Daaraqutni (3/52) and al-Bayhaqi (5/330)

This indicates that some bad deeds cancel out some good deeds, but they may be restored if one repents.

Ibn Abi Haatim narrated in his Tafseer from Abu Ja’far, from al-Rabee’ ibn Anas, that Abu’l-Aaliyah said: The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) thought that no sin could do harm if one was sincere and that no good deed was of any avail if one associates others with Allaah. Then Allaah revealed the words (interpretation of the meaning):

“O you who believe! Obey Allaah, and obey the Messenger (Muhammad) and render not vain your deeds” [Muhammad 47:33]

Then they began to fear major sins after they found out that they may cancel out good deeds.

It was narrated from al-Hasan that he said concerning the words “and render not vain your deeds” i.e., by committing sins. It was narrated from Ma’mar from al-Zuhri concerning the words “and render not vain your deeds” i.e., by committing major sins.

It was narrated that Qataadah said concerning this verse: Whoever among you can avoid rendering vain his righteous deeds by doing bad deeds, let him do so, and there is no strength except with Allaah. Good cancels out evil, and evil cancels out good, and what matters is one’s final deeds.

Ibn Rajab (may Allaah have mercy on him) said: There are very many reports from the salaf about good deeds being cancelled out by major sins, and it would take too long to list them all. Hudhayfah said: Slandering a chaste innocent woman cancels out the good deeds of a hundred years.

It was narrated that ‘Ata’ said: A man may say a word in anger that destroys the good deeds of sixty or seventy years.

Imam Ahmad said, according to the report of al-Fadl ibn Ziyaad: No one of you can be sure that he will not steal a glance that will cancel out his good deeds.

As for those who say that the view that good deeds may be cancelled out by bad deeds is the view of the Khawaarij and Mu’tazilah, this is a false view, and the views of the righteous salaf do not agree with that. Yes, the Khawaarij and Mu’tazilah said that faith is cancelled out by major sins and that major sin dooms one to spend eternity in Hell, but this is a false view which was held by them alone. Sharh Kitaab al-Eemaan min Saheeh al-Bukhaari (206-210).

Ibn al-Qayyim said: The things that cancel out or spoil good deeds are too many to count. It is not the deeds that count, rather it is the protection of one's good deeds from that which may spoil them or cancel them out. Al-Waabil al-Sayyib (18).

And Allaah knows best.

Source: Islamqa.com