[7] Rectification of Modern Societies-by Shaikh Bin Baaz: [A Caller to Rectification Pursues the Other Means to Rectification (The Salah, Zakat, Hajj etc), Whilst Guarding The Solid Foundation (At-Tawheed and Al-Mutaaba’ah)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Thereafter [i.e. after beginning with the call to Tawheed and obedience to the Messenger], he should look at the other affairs of [rectification] which follows on from this foundation, such as the fulfilment of the obligatory duties – the obligatory prayers, the Zakat, the Hajj and other than them.

He should forbid what Allaah has forbidden, such as shirk and other sins that are lesser than shirk. He should be eager to bring about rectification to the people by enjoining good and forbidding evil [Ref 1], and calls to reconciliation and good relationship between the people. He should forbid people from transgressing the boundaries of halaal and haraam and warn against bidah. This is how a successful rectifier should be- he pursues the means to [rectification], whilst guarding the strong foundation which is that “None has the right to be worshiped except Allaah and Muhammad is the Messenger of Allaah” in knowledge and Action.  He should teach the people and act upon what he teaches. He should single Allaah out in worship and submit to Allaah’s Sharee’ah through the [path of] the Messenger [sallal-laahu-alayhi-wasallam].

He should accept the Sunnah and exalt it, just as the Sahaabah did. He should follow the path of the Sunnah and that which it necessitates, [whilst following] the Book of Allaah, just as the Sahaabah did. Indeed the knowledge of the Sahaabah was derived from the Book of Allaah and the Sunnah of Allaah’s Messenger; they pondered upon the Book of Allaah; read it with a righteous intention and with the intention of gaining knowledge and benefit, and to act. Likewise, they studied the Sunnah, memorized it and took knowledge and action from it. This is how the Sahaabah, the Messenger and Taabi’oon acted before the existence of written works in hadeeth and other than it. Therefore, judge yourself based on the way of these people.

Seek knowledge from the Book of your Lord and the Sunnah of His Messenger, and from the statements of the [trustworthy, righteous and rightly guided] scholars in order to understand the Book of Allaah and the Sunnah of the Messenger. Be eager for knowledge and understanding of the religion until you are able to direct the society towards a straight and safe path; and until you know how to act.

Begin with yourself and strive to rectify your path to righteousness, and be foremost in every good [deed]. Be with those people who are foremost in [performing] the prayer and every other good deed, and be distanced from every evil.  Adhere to the Book and the Sunnah in your actions and statements, and when dealing with your colleagues, brothers and assistants.  This is how a believer should be and this is how the Sahaabah acted. Likewise, this is how the Taabi’oon, the Atbaa At-Taabi’een and the righteous people acted.

The Imaams of guidance studied the book of Allaah and acted upon that which is found in it. They read it to the people; acquainted them with it and guided them to its meanings. They acquainted them with the Sunnah; urged them to follow it and to acquire understanding from it. They commanded the people to exalt the commandments and prohibitions legislated by Allaah, and they commanded them -throughout their lives- not to transgress the boundaries of halaal and haraam.

Every means to rectification requires sincerity and truthfulness; therefore the call to Tawheed requires sincerity and truthfulness. Laa ilaaha illal laah means that none has the right to be worshipped in truth except Allaah’, therefore it is obligatory to be cautious of all types of shirk-big and small- and to warn the people against it, just as the Messenger and the Sahaabah did. [Ref 2]

To be continued….In-Shaa-Allaah

[Ref 1: Abridged and slightly paraphrased Source: ‘Awaamil Islaah Al-Mujtama’a’ pages 17-21]

[Ref 2: Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah)]:

Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?

A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)

However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change.  If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [salafitalk.net]

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

It is obligated on the one who enjoins good and forbids evil that enjoining good and forbidding evil is (carried out) for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs.  His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others.” [Quoted in ‘Kun Salafiyyan Alal Jaad-dati page: 62-63]


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The Quran and Sunnah Upon The Understanding of The Salaf