Correct Manhaj of the Salaf-Approved by Bin Baz r.a.a

Declaration and Clarification written by 33 Mashayekh about what it means to be following the Salafi da’wah.

(Followed by the response of Sheikh Ibn Baz RahimahuAllah)


This declaration also covers the issues which have caused fitnah amongst the Salafi communities around the world


All praise belongs to Allah, Lord of beings, and may Allah’s peace and blessings be upon the prophet Muhammad sallah Allahu alaihi wassalam ,his family and all of his companions.

Proceeding forth from the statement of Allah subhanahu wa ta’ala said:
﴿كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ لَكَانَ خَيْراً لَّهُمْ﴾
“You are the best nation ever brought forth to humanity, calling to that which is good and forbidding that which is evil, and believing in Allah.” (3:110)

Also proceeding forth from the statement of the prophet sallah Allahu alahi wassalam:

“The religion is sincere conduct”, the prophet sallah Allahu alaihi wassalam was then asked, “to whom is this sincere conduct due”, the prophet sallah Allahu alaihi wassalam said “to Allah, to his ******ure, to his messenger, to the leader of the Muslims, and the general body of the Muslims”. (Sahih Muslim)

After seeing what the da’wah field in Kuwait is witnessing from this phenomenon of an intellectual storm, from which the youth and those who are turning to the path of repentance and guidance are being called to. At the same time, due to this intellectual confusion, the youth and those turning to repentance, are converted by this confusion into tools to destroy everything the da’wah has accomplished in Kuwait, for projects of da’wah and good, and to make the youth, and those first turning in repentance, into pick axes, by which they destroy all the symbols of reform and da’wah, by laying in wait, to ambush them and belittling them, and showing happiness when they make mistakes.

After seeing that this phenomena has overstepped the bounds of reason, and after seeing that this fitnah will throw people astray has grown until it clipped the shade of the da’wah, and it has integrated the jama’ah and planted in the hearts of the jama’ah enmity and hatred amongst one another. Likewise after seeing that those who have excited this fitnah are striving to systemize their ideas and spread them through tapes, lessons and lectures, which are then presented to the Muslims, both their elite and general body, as the pure fundamentals of the salafi da’wah, while at the same time these very individuals turn a blind eye towards a barbaric attack that has invaded the minds of Islam, and this barbaric attack which blows the poison of unbelief and atheism, and has opened the door of depravity and corruption.
And we are as Allah subhanahu wa ta’ala has taken a covenant from those who know the truth, to clarify it upon to humanity, that which is obligatory of the truth and to not conceal it.

Salafiyah refers to general principles and knowledge rooted from the preserved fundamentals of the shari’ah, the book of Allah, the sunnah of the messenger sallah Allahu alaihi wassalam, and the ijma’, and these codify the methodology of acquiring our religion in accordance with the fundamentals that the righteous Salaf have agreed to.

Whoever believes in these fundamentals, he is a Salafi, and he is from Ahlus sunnah wal jama’ah, and he is upon the manhaj of the righteous Salaf.

To call for adherence to these principles, and to gather the Ummah around these fundamentals whilst at the same time clarifying the falsehood of everything that goes against these fundamentals. Whether they are fundamentals of heresy, or innovation, or error, is a duty of the preachers and du’aats, and it is an obligatory truth, and is the path of the salvation of the Ummah, and its removal out of this current affliction.

The underlying foundation behind these principles is the Tawheed of Allah,

As Allah subhanahu wa ta’ala has said,

﴿وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ ﴾
“I have not created the jinns or humans except that they worship me” (51:56)
The prophet sallah Allahu alaihi wassalam told Muaadh radiaAllahu anhu:

“Let the first matter that you invite them to is that they single out Allah (Tawheed).”

The Tawheed of Allah is achieved by:

* Believing in Allah's Oneness in His Lordship (Rububiyah) by singling [Him] out in [His] Sovereignty, Creation, and Dominion.

* Believing that He alone is to be worshipped and purifying all worship to Him in all its forms.

* Believing in the Uniqueness of His Names and Attributes, by describing Him as He described Himself and as His Messenger described Him, without tashbih (affirming similarity to creation), ta'til (distortion), takyif(assigning a manner to any attribute), tahrif (change, corruption), ta'wil (interpretation), or tajhil(ignorance); and by believing Him in all what He has informed, that it is really and truly as how He informed, in general in those passages that are general and in specific in those passages that are specific.

* Singling out Allah in [His] Sovereignty (hakimiyah) by placing forward Allah's Judgment and that of His Messenger and [by placing forward] obedience to Allah and to His Messenger over the obedience shown to anyone else and judgment given by anyone else. It is impermissible for anyone to step outside of that. Allah-ta'ala-has said:
﴿ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ ﴾
“Judgment belongs only to Allah”. (12:40)

And:
َ﴿ولاَ يُشْرِكُ فِى حُكْمِهِ أَحَدًا﴾
“And He associates in His rule no one”. (18:62)

And:
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً ﴾
“But no, by the Lord! they will not believe till they make you the judge regarding the disagreement between them”. (4:65).

'Allama Muhammad ibn Ibrahim Al al-Shaikh-may Allah be merciful with him-has said in his work, Tahkim al-Qawanin (Judging to Laws):

To judge to the sharia [alone] and nothing else is the twin half of worshipping Allah [alone] and no one else.

While 'Allama al-Shinqiti-May Allah be merciful with him-has said:

To commit shirk with Allah in judging is of the same meaning as to commit shirk in His worship, there is no difference between the two in any manner. There is no difference in any sense between he who follows a system (nitham) other than Allah's system or law other than Allah's law (shari’ah) and he who worships an idol or prostrates to a false god. They are the same and both are polytheists [associating others] with Allah. (Adwa' al-Bayan, 7:162)

Also among the most indisputable of the fundamentals of the Salafiyah is that obedience to Allah and his messenger sallahu Allahu alaihi wassalam, in light of what the Salaf understood, to be the intent of Allah and his messenger sallahu Allahu alaihi wassalam,

Allah subhanahu wa ta’ala has said:
﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَآءَتْ مَصِيراً ﴾

“Who so makes a breach with the messenger, after the guidance has become clear to him, and follows a path other than the believers, him we shall turn over to what he has turned to, and we shall land him in hell, what an evil refuge!” (4:115)
Allah subhanahu wa ta’ala also said:

﴿وَالسَّـبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَـجِرِينَ وَالأَنْصَـرِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـتٍ تَجْرِي تَحْتَهَا الأَنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً ذَلِكَ الْفَوْزُ الْعَظِيمُ ﴾
“And (as for) the foremost, the first of the Muhâjirîn and the Ansâr, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him…”[Sûrah al-Tawbah: 100]

In order to receive his promise of winning his pleasure, Allah has placed the condition of following them in good deeds.

Allah subhanahu wa ta’ala has said:
﴿ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ ﴾

“Those who follow them in good doing”

There are those who claim to follow the Muhajireen, Ansar, and the Salaf, but do not follow in good doing, Allah subhanahu wa ta’ala has not given this victory, his pleasure for them, except if they follow them in Good doing.

The prophet sallah Allahu alaihi wassalam said: The best of people are my generation, then those come next, then those who come next. (bukhari and Muslim)

The scholars of Ahlus Sunnah wal Jama’ah have agreed on the incumbency of following the Salaf of this Ummah in what it relates to the religion, in matters of creed, law, conduct and morals. Whatever the Salaf of this Ummah were unaware of is not a part of this religion in any matter, whether it relates to beliefs, worship or conduct.

Among the best books that clarify the fundamentals of Ahlus Sunnah wal Jama’ah are the works of Sheikh Al Islam Ibn Taymiyya, and in particular, “Aqeedat al wasitiyyah”, and the works of the reviver of this religion, Imam Muhammad ibn Abdul Wahhab (may Allah have mercy on them both).

The second issue of confusion: (commanding good and forbidding the evil)

Among the great fundamentals of this religion, is commanding the good and forbidding the evil.

Allah subhanahu wa ta’ala has said:
﴿كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ لَكَانَ خَيْراً لَّهُمْ﴾
“You are the best nation ever brought forth to humanity, you command that which is right and forbidding that which is evil, and believing in Allah.” (3:110)

The prophet sallah Allahu alaihi wassalam has said:

“If any of you see something objectionable, he should change it with his hand, if he can’t, he should change it with his tongue, if he can’t, he should do that in his heart, and that is weakest form of faith” (Muslim)
Even though this is a fundamental of the religion, to command good and forbid evil, when doing this one must take into consideration the conditions of this great fundamental. Among these principles is that of knowledge, forbearance, gentleness, patience, irrespective if the evil is a bid’ah (innovation) or a sin.

As Allah subhanahu wa ta’ala has said :
﴿ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ﴾
“Call you unto your lord, with wisdom and good admonition, And dispute with them in the better way.” (16:125)

Ibn Taymiyya has stated:
“whenever the harm of commanding the good, and forbidding the evil, is greater than the benefit gained, it is no longer from what Allah subhanahu wa ta’ala has commanded and his messenger, even if this means forsaking a duty required or a doing a forbidden act, as it is upon the believer to fear Allah regarding Allah’s creatures, and it is not his duty to guide them” (Ibn Taymiyya’s Essay of commanding the good and forbidding the evil, p.18)

The position towards the Muslim ruler

Among the great principles of this religion is to show obedience to the one in charge of the Muslims affairs. As Allah subhanahu wa ta’ala has said:
﴿ يأَيُّهَا الَّذِينَ ءَامَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ ﴿تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
“Obey Allah, and Obey the Messenger, and those in authority amongst you” (4:59)

It is required to obey those in charge of us. In what constitutes obedience to Allah and his messenger s.a.w for in the hadith it is mentioned that “a creature is not to be obeyed, when it disobedience to the creator.” (Ahmad and al Hakim)

Also
Obedience is only to be given to what is reputable (Bukhari and Muslim)

It is required to advise those in charge, command them with the good and forbid them from evil with knowledge and wisdom, as the welfare of the servants of Allah and the country is not achieved except through unity, obedience to those in charge, commanding good and forbidding evil.

The prophet sallah Allahu alaihi wassalam has said:
“The most excellent Jihad, is when one speaks a true word in the presence of a tyrannical ruler” (Ahmad and Ibn Majah)

It is forbidden to revolt against a Muslim ruler, for the prophet sallah Allahu alaihi wassalam commanded the companions not to dispute about government with those in power unless they see evident unbelief, for which they should have a proof from Allah subhanahu wa ta’ala. (reported by Muslim)

In another hadith the Sahaba asked the prophet sallah Allahu alaihi wassalam if they should fight a tyrannical ruler, the prophet sallah Allahu alaihi wassalam said “No, as long as they pray”, (reported by Muslim)

Waging Jihad in the path of Allah

Waging Jihad is an unceasing obligatory duty until the day of resurrection, it is not to be forsaken in any period due to the lack of a general imam in that age, and in particular, this dire period of Islamic history.

Allah subhanahu wa ta’ala has said:
﴿وَجَـهِدُوا فِى اللَّهِ حَقَّ جِهَـدِهِ﴾
“Wage Jihad for Allah as it is due” (22:78)

Also:
﴿يأَيُّهَا النَّبِىُّ جَـهِدِ الْكُفَّارَ وَالْمُنَـفِقِينَ﴾
“O Prophet, perform jihad against the unbelievers and the hypocrites” (66:9)

Adaab wal Ikhlaaq

Ibn al Qayyim said:

“the correct position regarding how we should behave when the scholars differ, is the condition which the scholars themselves are upon, namely matters in issues of ijtihaad, regarding which there is no evidence, E.G an authentic hadith which has nothing to oppose it from its class of evidences, then Ijtihaad is permissible in these issues (i.e issues where there is no evidence about an issue, then ijtihaad is permissible). The statement of the scholar that this issue is absolute or certain and no ijithaad is permitted, is an attack against he who opposes it, or attributes to him that which he is sought to go against the true point concerning it”

(i.e no scholar can claim that his ijtihaad is the only opinion, and that to go against his opinion, is to go against the truth)

Those who have differed in issues of Ijtihaad, they are to discuss these issues in a manner of consultation and advice, not by attacking those who have gone against their opinion, it is impermissible to become a fanatic in these issues to any specific opinion. Or to incite what the result of which would leads to division and hate amongst the Muslims.

At the same time, the Mujtahid, whether he is mistaken in issues of knowledge or issues of action, whether he has done Ijtihaad in matters of aqeedah or matters of fiqh, he is Allah willing, excused, according to the principles governing ijtihaad.

This is because the religion of Islam is both of knowledge and deeds, actions being the intent and aim of knowledge. Allah subhanahu wa ta’ala said that only those of his servants who have knowledge are the ones that fear him. Knowledge is the root and foundation of action. At times it is possible that the one who made an error in his actions and deeds, is of greater sin than the one who has made an error in his knowledge (aqeedah). Because the Mujtahid who has made a mistake in certain matters of knowledge might possess righteous action, and also worship of Allah, and Jihad, and has spread his useful knowledge that surpasses the one that has not erred in these issues, (because the one who has not erred in these issues) does not possess the worship or jihad of the one that has erred.

It was from this perspective that the scholars have praised the likes of Imam An-Nawawi, Imam ibn Daqeeq al ‘Eid, Imam Ibn Hajar al ‘Asqalani, and their likes. Indeed the scholars loved these men and forbade people to attack them, may Allah have mercy on them all.

Ibn Taymiyya said: “whoever among the believers who is striving his utmost in seeking the truth yet he has erred, indeed Allah subhanahu wa ta’ala will forgive him his mistakes, whomever so he may be. Whether the matter occurred in matters of belief or in matters of action. This is the position of the prophet’s sallah Allau alaihi wassalam companions“ [Al Masa’il al Maradiniya. P.66]

If a fitnah, or difference of opinion befalls the Muslims wherein each party tries to follow its own self interest and each party tries to support its own leaders while attacking the others, belittling them, laying in wake trying to catch their errors, in order to satisfy their desires, in order to humiliate them, it is incumbent to mend the problem between the parties .And not to enter the disagreement, it is also required to hold back ones tongue from indulging into that. One must raise oneself above those circles or listening to them.

Allamah Sa’adi (teacher of Ibn Uthaymeen – May Allah have mercy on them) said:

To strive, to call, to unite the Muslims, and to repair what has befallen them, is the best of deeds. It is better than spending ones time in fasting and prayer. Such deeds are amongst the greatest Jihad in the path of Allah. It is incumbent upon the Muslims that they do not allow differences between them regarding position and opinions concerning matters of leadership and politics, become a barrier between them, and between the links of their faith, rather Muslims must relegate all differences and secondary aims subordinates to these great principles. (as-Siyasa al Shar’iyah, p.13)

Religious abandonment (leaving one for the sake of religion)

Religious abandonment is a shariah method of reform, but it is subordinate to the principles of the benefit obtained by such an act, and the harm obtained by such an act.

Sheikh Ibn Taymiyya (may Allah have mercy on him) has said: “the ruling of abandonment (hajr), differs according to the level of strength or weakness, and the numbers of those to be abandoned, for the intent by this act is to censure and rectify the one who is being abandoned and to prevent the general body of Muslims from falling into this condition (of the abandoned)….However if neither the one who you are going to abandon nor anyone else will turn away from that evil, but instead the evil will grow, or the one you want to abandon is weak in his religion whereby which the evil that will result by abandoning him is greater than the benefit gained, here it is impermissible to abandon him, rather to ask kindly of people is better than to forsake them.”

Ibn Taymiyya also said: “This principle is comparable to what is legislated regarding the enemy, it is legislated to fight them at times, to make peace with them at times, and at other times to take jizyah from them, all of that is according to the situation at hand, and the benefits obtained, the response of the scholars like Ahmad and others, regarding this issue is ****d upon this principle. (Al Fatawa, volume 28, pg 206)

Regarding the innovator who does not reach the level of unbelief, his abandonment falls under the principles of the shariah.

Ibn Taymiyya said: “If good and evil, wickedness and obedience to Allah, adherence to the Sunnah and Bid’ah, is present in a single individual, he deserves alliance and reward to the degree of the good that is in him, and he deserves enmity and punishment to the degree of the evil that is in him, gather for him this and that, like the poor thief, one cuts his hand for stealing, and yet he is still given from Bayt Al Maal (the Muslim treasury), to what fills his needs. This is a fundamental that Ahlus Sunnah wal Jama’ah have all agreed upon, and they were opposed to by the Mu’tazilah, the Khawarij, and those who are in agreement with them. (Al Fatawa, 8209)

The distinction between the deed and the doer, whether that pertains to kufr or heresy, it is not necessary that if either infidelity or heresy precede from a Muslim that he is to be charged as a kafir or a mubtadi’ until the conditions for such a judgment are fulfilled in him, and all the prohibitions which stop one from applying such a judgment have been negated.

Ibn Taymiyya said: “it is not necessary that if a statement is kufr, that all who utter it, because out of ignorance or because trying to understand the Qur’an and the sunnah (ta’weel) has become a kafir, (not everyone who says kufr is a kafir) for affirming kufr to an individual is like affirming divine punishment…As we have explained elsewhere, this has its conditions and negations. If such individuals are not to be considered kuffar, then they can’t be considered as hypocrites. And hence likewise they are amongst the believers. If they are believers, one should ask Allah subhanahu wa ta’ala to forgive them, and seek Allah’s mercy for them. When a believer recites the verse “Our lord forgive us, and our brothers, those who came before us in faith” then therefore he implies everyone who has preceded him from this Ummah in faith, even if that person has committed a sin or an error, and has opposed the sunnah, for such a person is still amongst his brethren and has preceded him in faith, and he still enters amongst the general concept of this verse, even if he is from the 72 sects. For there is not a single sect from amongst the 72 sects, except that amongst their ranks are many individuals who are not unbelievers, but rather believers who have erred and sinned, and as a result of which, deserve divine punishment. The prophet sallah Allahu alaihi wassallam did not take them outside the fold of Islam but rather he regarded them as part of his Ummah, nor did he say they will be condemned to the hellfire for all of eternity. This is a great principle that must be taken into consideration” (manhaj as-sunnah v5 p241)

Da’wah and the state of the Ummah

Today the Muslims face a barbaric onslaught, from their enemies, the Jews, the Christians, the Atheists, and the secularists and others. The Islamic lands are being invaded by various forms of kufr, hypocrisy, and throughout the Islamic lands the winds of desires and corruption are blowing, so is such that the corruption and desires going throughout the Islamic lands, no piece of land is left untouched, there is so much corruption and kufr, it cannot be numbered, except by Allah subhanahu wa ta’ala.

This attack aims at control over the Islamic world, by attacking it culturally and morally, and by hindering adherence to Islam. This corruption is supported by a demonic global plan, and unlimited financial backing, this reality makes it among the priorities of the Islamic da’wah to break this attack, and face up to it by all legitimate means that the da’wah is capable of.

Among these means is to organize and support da’wah work, on the condition that this da’wah work is not established on desires and partisanship to individuals, and that wala’ wal bara’ upon this group. And also amongst these means is supporting da’wah foundations (organizations which are charity ****d), and the Islamic Jama’at (Islamic groups), the groups and foundations which attempt to face this attack and at the same time do not carry the banner or call people to any of the astray sects (i.e Shi’as). We gather for them both our support and our advice.

The balanced opinion concerning these contemporary groups, is that they are not free from corrects and from error, from good and from evil, some of these groups are closer to the truth than others, it is incumbent on us to thank them regarding what they do of good, and advise and forbid them from doing evil.

Co-operation between all the groups in projects of good that return benefit to the general body of Muslims is permitted and praiseworthy in what corresponds with the Book of Allah subhanahu wa ta’ala and the Sunnah of the Messenger sallah Allahu alaihi wassallam.

Abdul-Aziz bin Baz has stated: “If any group has erred in a matter of religion, whether regarding aqeedah or what Allah has made incumbent, or what Allah subhanahu wa ta’ala has forbidden, they are to be informed of the truth by the evidences of the shari’ah with gentleness, with wisdom, and with good means. This is the duty upon the adherents to Islam, that they cooperate upon righteousness and piety, that they advise one another, and that they do not abandon one another, thereby enticing the enemy against them. (al-Islah magazine, 27th dhul Hijjah, 1413 A.H)

(Another means of fighting this global demonic attack) is by political activities, e.g. becoming a member of parliament (in the Islamic life), if one seeks by that reform, and to push back the greater of two evils, while deeming that the Shari’ah benefit gained by that political activity is greater than any harm, is a matter of ijtihaad, where differences of opinion are permissible.

Knowledge of the current status of the Muslims, the plots of their enemies, and exposing and refuting those plots, according to the principles of the Shari’ah, whether by writing or speaking or by other means, is an obligation on the Ummah as a whole (Fard Kifayah). Whoever does that act, he is to be thanked and will be rewarded by Allah, for this is amongst the doors of Jihad, whoever stands up doing such, he is guarding a breach in the battle lines of the Muslims.


Dignifying a Muslims repute

It is forbidden to attack the reputation of a Muslim, it is a great principle of the Shari’ah to forewarn against attacking the reputations of the Muslims and in particular the scholars and the preachers, this is the straight path. Grouping people and accusing them with false accusations is a wide trial (fitnah) and sends people astray. The underlying principle is that a Muslim remains free from any attack, and one may not transgress that except with certitude. To test someone whose outer appearance is free from heresy in order to know his inner belief, is an innovation (bid’ah) in itself.

Allah subhanahu wa ta’ala says:
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ بِغَيْرِ مَا اكْتَسَبُواْ فَقَدِ احْتَمَلُواْ بُهْتَـناً وَإِثْماً مُّبِيناً ﴾ ﴿
“And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin”. [33:58]

Allah subhanahu wa ta’ala also says:
وَلاَ تَجَسَّسُواْ وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً﴾ ﴿
“And do not spy, nor backbite one another.” [49:12]

The prophet sallah Allahu alaihi wassalam has said, “to revile a Muslim is Fusooq (disobedience to Allah), and to fight him is kufr (unbelief). [Bukhari & Muslim]

It is required that a Muslim be upon a high level of character, a high level of intention, and that his preoccupation not be to spread news and rumors in every direction, and to spread the words of those who he disagrees with without confirming, thinking, comprehending, or carrying those words from the worst perspective, thereby kindling the fire of fitnah, and striving to cause corruption between the people.

Allah subhanahu wa ta’ala. says:
﴾ َ﴿يأَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ
“Oh believers, if a fasiq (ungodly man) comes to you with news, make it clear, lest you afflict a people unwittingly.” (49:06)

Allah subhanahu wa ta’ala also says:
َ ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَهِكُمْ مَّا لَّيْسَ لَكُمْ بِه عِلْمٌ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِندَ اللَّهِ عَظِيمٌ ﴾
“You were bandying it about on your tongues, your mouths uttering something about which you had no knowledge. You considered it to be a trivial matter, but in Allah's sight it is immense”. (Surat an-Nur; 15)

The prophet sallah Allahu alaihi wassalam said, regarding personal animosity: it is al-haliqa (it shaves), they asked him “does it shave your hair?” he said “No, it shaves your religion”. [reported by Ahmad , Abu Dawud, Tirmidhi]

It is required for a Muslim to adhere to objectivity, and not deny the merit a Muslim has. If another Muslim sins, he should not be glad, nor should he take the event that befalls his fellow Muslim as a justification to attack him and to discourage the people from he who most of his status is righteousness and good.

The principle of Ahlus Sunnah is he whose correctness is greater than his error, than his error is a gift to his correctness (the evil is not counted in light of all the good he has done). This does not prevent one from warning against this mistake with good behavior and without following him in that mistake.

Allah subhanahu wa ta’ala says:
﴿يَـأَيُّهَآ الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ للَّهِ شُهَدَآءَ بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ﴾
"Let not the hatred of a people move you not to be equitable, be equitable, truly that is closer to God fearing, and fear Allah". (5:8)

Allah subhanahu wa ta’ala also says:

﴿وَيقَوْمِ أَوْفُواْ الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلاَ تَبْخَسُواْ النَّاسَ أَشْيَآءَهُمْ وَلاَ تَعْثَوْاْ فِى الاٌّرْضِ مُفْسِدِينَ ﴾
"And do not diminish the good of the people". (11:85)

Ibn Al Qayyim said: A great man who had a righteous foothold in Islam and is held in a position of esteem by Islam and its adherents, perhaps he may have an oversight or a slip, in which he is to be excused and he is rewarded for his ijtihaad. It is impermissible to follow him in this mistake, and it is impermissible to destroy his leadership, his position and his place in the hearts of the believers. [I’lam al waqi’een 3:283]

Ibn Taymiyya said: If it is imagined that a scholar who has delivered many fatawa, delivers a fatwa which goes against the Sunnah of the prophet s.a.w or the rightly guided caliphs, it is nonetheless impermissible to stop him from giving fatawa in the future, rather it should be clarified to him where he has contradicted the sunnah, in every era since the time of the prophets s.a.w companions, and their successors, and those after them, there has always existed amongst the scholars who fell into such. [Al-Fatawa 27:311]

Honoring the scholars

Honoring the scholars and the leaders of the da’wah, by praying for them, defending them, refuting those who belittle them, is among the greatest of their rights and a fulfillment of what they have rendered and continue to render in great effort in serving Islam and the Muslims. It is a behavior which the Salaf of this Ummah conducted themselves by.

The prophet sallah Allahu alaihi wassallam. said: “He does not belong to us, who does not show respect to our old one, mercy to our young one, and recognizes the right of our scholars.” [Ahmad and Al Hakim]

The Manner of seeking knowledge

The correct approach for seeking knowledge, is that the seeker begins with learning the Aqeedah, the creed, tawheed, and the summary of the creed of Ahlus Sunnah, like Al Aqeedah al Wasitiyah. It is also required to know and ask upon the obligations of that moment which specifically befall upon him (e.g Prayer which affects us everyday).

In addition to that he should learn the rules of tajweed, and how to correct his recitation. One should begin with memorising the Qur’an and reading the prophets s.a.w statements from the books of Sunnah (e.g reading Sahih Bukhari and Muslim). He/She should accustom themselves to acting upon what he/she learns, he/she should investigate into his/her own faults. The youth should be raised upon correcting their intention, and upon the deeds of the heart. They should be taught to love to adhere to the path of the prophet sallah Allahu alaihi wasallam, they should be watched over regarding the behavior of the tongue and regarding good manners, and it should be instilled in him. He should then proceed to the sciences of each art, mastering first its foundations in certain issues, and then working down the branches. It is upon the student of knowledge to check his intention and aim, and to clothe himself with humbleness, good appearance, gentleness, and to use his time judiciously, to gain possession of useful books and to constantly read and examine them, and to choose good companionship to assist him in all of that.

As for teaching the beginning students of knowledge in the areas of criticism, involving them in critiquing scholars and their work, on the onset of their seeking knowledge, inducing them to enter into issues of differences before they have mastered what is obligatory upon them in knowledge and deeds, allowing them to waste all their time, in following up the mistakes of the people, in the beginning of their path, this is a corruption of knowledge and treachery in the trust of teaching.

These are some of the fundamentals which we thought are extremely important to remind ourselves, and our brethren among the Muslims. We have not given up any energy according to our ability and opportunity in clarifying such as an act of sincere conduct (naseehah) to Allah, his messenger, the leaders of the Muslims, and the common folk.

With this, we Seek refuge in Allah that we go astray or we lead others astray, or oppress, or that we ourselves are oppressed, or make mockery, or be mocked.

Our final statement is; All praise it due to Allah, the lord of the worlds.

25th Rabi’ Al Awwal, 1415 A.H || 3rd September, 1994







Following is the statement of Abdul Aziz ibn Baz (may Allah s.w.t have mercy upon him):

From Abdul Aziz ibn Abdullah ibn Baz rahimahullah

To his noble brethren, (and he names all the mashayekh who wrote the declaration), May Allah guide them to what entails his pleasure, and increase them in knowledge and faith, and give victory to them upon the truth, Ameen.

Asalamu alaikom wa Rahmat Allahi wa Barakatuh,

I have come across the word that you have released, and entitled the declaration and clarification regarding what is happening in the da’wah field in Kuwait, and I learnt what is inclusive of some useful quotes from sheikh Al Islam Ibn Taymiyyah, Allamah Ibn Al Qayyim, and others among the scholars. I found these useful quotes falling in their proper place, and likewise what you have added to these quotes from good words, Each word was in its place, in clarifying the Salafi aqeedah, which means to follow the ******ure and the authentic Sunnah, and what the Salaf have gathered upon, and warning against anything that opposes that. Also your declaration had a clarification of how the good is to be commanded and how the evil is to be forbidden, and the shari’ah position from the ruler and the Shari’ah behavior regarding da’wah calling unto Allah subhanahu wa ta’ala, and the behavior regarding respecting the scholars, warning against attacking them in the wrong, and clarification of the ruling regarding abandonment,( hajr) and what is all in that of the details and other than that which you have clarified and referred to in the declaration, from Shari’ah ruling, and followed ways of the religion, in revering the scholars, and the manners of da’wah to Allah, and a clarification that the mistakes of the scholar in some issues if he is from Ahlus Sunnah wal Jama’ah, does not necessitate that he is attacked, but requires that he is advised, the goal of the scholars of Ahlus Sunnah wal Jama’ah is to clarify the truth.

A scholar might exercise his ijithaad and he might err in that ijtihaad, but he will be forgiven for that, and he will receive the reward for his ijtihaad, and in what Allah has legislated regarding advising and assisting upon righteousness and piety, and encouraging in truth and patience solves problems and leaves the hearts upon the purity, and enrages the enemy, and prevents them from splitting up the Muslims, and having hatred befall them.

May Allah lead you to the good and benefit with your declaration. And confirm us and you upon the guidance, and preserve us and you, and all the Muslims from this tribulation, and from the whisperings of Satan. And Allah is Generous and Kind.

Wa salamu alaikom wa Rahmat Allahi wa barakatuh.

Abul Aziz Ibn Abdullah Baz
General Mufti of the Kingdom of Saudi Arabia, President of the counsel of leading scholars in the department of scientific research.