The Best Acts Of Kindness A Muslim Can Show To A Non-Muslim

The Best Acts Of Kindness A Muslim 

Can Show To A Non-Muslim

Shaykh ‘Abd Al-‘Azīz Ibn Bāz رحمه الله said:

“1. The first thing is to invite them to Allāh and clarify to them the reality of Islām as much as the person is able, based upon their knowledge and insight. This is the greatest act of kindness and most important act of kindness.

2. It is not permissible to oppress non-Muslims. It is not permissible to oppress non-Muslims with regards to their lives, wealth or honour. Do not oppress them with regards to their wealth by stealing, deceit or cheating. Do not oppress them with regards to their bodies by hitting them or the like. 

3. There is nothing wrong with interacting with non-Muslims in business such as buying, selling, and renting. 

Also, treat your non-Muslim neighbours kindly. Give them charity and gifts if they are poor. Give them advice that might benefit them. As for participating with them in their holidays and festivals, the Muslim should not participate with them in this.”

[https://mtws.posthaven.com/the-best-acts-of-kindness-a-muslim-can-show-to-a-non-muslim. Translated By Rasheed Ibn Estes Barbee]

[To read this text in Spanish Language, click here]

The Story of Yusuf: The Dream of the Two Young Men in the Prison – Imam as-Sa’di

The Story of Yusuf: The Dream of the Two Young Men in the Prison – Imam as-Sa’di

Benefits Derived from the Story of Yusuf

Chapter 1: The Dream of the Two Young Men



As for the dream of the two young men, where one of them said:

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا ۖ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ

‘Verily, I saw myself (in a dream) pressing wine.’ The other said: ‘Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.’  [Yusuf: 36]



They were kind to Yusuf so that he would inform them of the interpretation of their dream. This is due to what they witnessed of his being good to things and to the creation.



Yusuf –alayhi sallam- interpreted the dream of the one who saw that he was pressing wine to be that he would be saved from the prison and would return to his status of serving his master, so he would press grapes for his master, resulting in wine. He interpreted the other dream to be that person being killed, then crucified and birds eating from his head. As for the first dream then it came in a literal form. As for the other dream, then it came in the form of a similitude; that he would be killed, and even though he would have been killed, he would still be crucified and would not be buried until birds had eaten from his head.



This is an amazing insight, which gives precise meanings, as it is the custom that a person who is killed is buried straight away, such that it would not be possible for beasts and birds to eat from him. However, Yusuf –alayhi sallam- understood that this person would be killed and not buried quickly so that he reached this state.



This is the humiliation of that man, and his despicable, evil worldly destiny which causes the skin to tremble. He knew that this dream was real and would definitely take place. Yusuf said to them:

قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ

‘Thus is the case judged concerning which you both did inquire.’ [Yusuf: 41]



This is from his complete knowledge of interpreting dreams, which are not interpreted based on suspicion and delusion, rather they are interpreted upon knowledge and certainty.



As for the appropriateness of the interpretation of this dream, it is that birds do not come close to living things, rather they eat from the deceased if there is no one close to the dead body, and this takes place after the person has been killed and crucified.



From the perfection of Yusuf, his advice and his amazing intelligence is that he was careful in interpreting their dreams when they narrated them to him and he promised them that he would interpret the dreams at the earliest time. Yusuf said:

لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا

No food will come to you (in wakefulness or in a dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. [Yusuf: 37]



He promised them the interpretations before the first meal was to be brought for them from outside the prison so that they would be calm and eager to hear the interpretations. Yusuf did this so he would be able to give them Da’wah before he gave them the interpretations so that they would be more receptive to accepting the Da’wah to Allaah because calling them to Allaah was more important than interpreting their dreams.



He called them to Allaah using two means:



Firstly: through his own self, in how he was and in his beautiful description that made him reach this noble station.



Yusuf –alayhim as-Salaam- said:

ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that do not believe in Allaah and are disbelievers in the Hereafter (i.e. the Kan’âniun of Egypt who were polytheists and used to worship the sun and other false deities).



‘And I have followed the religion of my fathers, – Ibraheem, Ishaaq and Ya’qoob, and never could we attribute any partners whatsoever to Allaah. This is from the Grace of Allaah to us and to mankind, but most men are not thankful.[Yusuf: 37-38]



The second matter: He called them through natural, real evidences.



He said :

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

‘O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? ‘You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men do not know.  [Yusuf: 39-40]



Indeed The One who is singled out with perfection from all angles, and with complete control over all the world, the upper and the lower, The One Who is deserving of complete worship, Who created the creation for His worship and He ordered them to do it, He has the command over His slaves in this world and the Hereafter. He is the One Whom it is necessary to worship Alone, other than Whom there are things that are worshipped which are deficient and of different types – those things which many people claim divinity for, but they do not have anything of the real meaning of divinity nor are they deserving of worship, rather they are titles which they have defined and names without any meanings.



So, Yusuf saw that calling them to Allaah was foremost rather than the interpretation of their dreams and it was more beneficial for them and other than them.



Posted with Permission from the brother, May Allaah bless him, ameen

[To read this text in Spanish click here]

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Benefits Derived from the Story of Yusuf

Taken from https://followingthesunnah.com/2016/07/26/benefits-derived-from-the-story-of-yusuf/

Calling people to Allah with ignorance or based on emotions

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

 

Calling people to Allah with ignorance or based on emotions

Shaykh Saleh al-Uthaymeen:  “If a person understands what he is calling people to, it makes no difference whether he is a great and prominent scholar or a seeker of knowledge who is serious in his pursuit  or a normal person who has certain knowledge of the issue in question.

The Messenger (peace and blessings of Allaah be upon him) said: “Convey from me, even if it is one verse,”  and he did not stipulate that the caller should have reached a high level of knowledge, but it is essential that he should have knowledge of that to which he is calling people.

But calling out of ignorance or calling based on emotion is not permissible.”

[Fatawa Ulama al-Balad al-Haraam (p. 329)]

 قال الشيخ ابن عثيمين رحمه الله : " إذا كان الإنسان على بصيرة فيما يدعو إليه فلا فرق بين أن يكون عالماً كبيراً يشار إليه ، أو طالب علم مُجِدٍّ في طلبه ، أو عامياً لكنه علم المسألة علماً يقيناً .. فإن الرسول صلى الله عليه وسلم يقول : ( بلغوا عني ولو آية ) ولا يشترط في الداعية أن يبلغ مبلغاً كبيراً في العلم ، لكنه يشترط أن يكون عالماً بما يدعو إليه ، أما أن يقوم عن جهل ويدعو بناء على عاطفة عنده فإن هذا لا يجوز "  . 

"فتاوى علماء البلد الحرام" ص 329 . 

"The elder folk have wisdom and experience, whilst the youth have strength, preparedness and readiness. So if the youth and the elders were to work together for the advancement of the Ummah, much good would be achieved. However, if the youth go their own way, separate from their elders, the devils from the humans and the Jinn would come in between them (to cause mischief). So the side-lining of youth towards the objectives and aims is harmful to the Ummah."

Book: Important Guidance For the Youth of the Ummah
Author: Al-'Allāmah Ash-Shaykh Sālih Ibn Fawzān Al Fawzān
Page: 2
Translated: Abu Khadījah 'Abdul-Wāhid Alam

Convey from me, even if it is one verse

Question: Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

Answer: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand.

The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers.

This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “ And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper .” [an-Nahl 16:116-117]

As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say : This is my path. I call to Allâh upon sure knowledge .” [Yoosuf 12:108]

So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge.

Whosoever callsto Allâh without knowledge, thensuch a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.”

Shaykh Muhammad bin Saalih al-`Uthaymeen As-Sahwatul-Islâmiyyah (pp.59-60)

CAREFULLY CHOOSING WORDS [IN DIFFERENT CIRCUMSTANCES] WHEN ADDRESSING OTHERS – AN EXCELLENT EXAMPLE FROM PROPHET IBRAAHEEM (ALAYHIS-SALAAM)

CAREFULLY CHOOSING WORDS [IN DIFFERENT CIRCUMSTANCES] WHEN 

ADDRESSING OTHERS – AN EXCELLENT 

EXAMPLE FROM PROPHET IBRAAHEEM (ALAYHIS-SALAAM)

Allaah (The Most High) said:

إِذۡ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِى عَنكَ شَيۡـًٔ۬ا (٤٢) يَـٰٓأَبَتِ إِنِّى قَدۡ جَآءَنِى مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ

When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? “O my father! Verily! There has come to me of knowledge that which came not unto you. [19:42-43]

Imaam Sadi (rahimahullaah) said: Look at this speech that is attractive to the hearts. He [Ibraaheen (alayhis-salaam) did not say to his father, ‘’Indeed, you are a Jaahil (an ignorant person) lest his father is turned away due to rough speech, rather [Allaah said that Ibraaheem said]:

فَٱتَّبِعۡنِىٓ أَهۡدِكَ صِرَٲطً۬ا سَوِيًّ۬ا (٤٣) يَـٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَـٰنَ‌ۖ إِنَّ ٱلشَّيۡطَـٰنَ كَانَ لِلرَّحۡمَـٰنِ عَصِيًّ۬ا (٤٤) يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ۬ مِّنَ ٱلرَّحۡمَـٰنِ فَتَكُونَ لِلشَّيۡطَـٰنِ وَلِيًّ۬ا

So follow me. I will guide you to a Straight Path. “O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the Most Beneficent (Allah). “O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan(Satan) (in the Hell-fire).” [19:43-45] [Ref 1]

A Benefit from Imaam Ash-Shanqeetee (rahimahullaah) regarding harshness and softness in their appropriate places; he said:

It is idiocy and an offence to (apply) harshness in a place where leniency is to be (applied), and it is weakness and spiritlessness to apply leniency in a place where harshness is to be applied.  If it is said: Apply leniency, say: Leniency should be in its place, for the leniency of a young man in other than its place is ignorance.”  [Ref 2]

[Ref 1: Qisas Al-Anbiyaa’ page 45’ by Imaam Sadi (rahimahullaah)]:





[Ref 2: Al-Islaam Deenu Kaamilu’ by Imaam Ash-Shanqeetee (rahimahullaah) page 12]


[To read this in spanish, click here]

Source: http://www.salaficentre.com/2016/10/carefully-choosing-words-different-circumstances-addressing-others-excellent-example-prophet-ibraaheem-alayhis-salaam/

Can a Person Call to Allah Even Though He Has Very Little Knowledge?

Can a Person Call to Allah Even Though He Has Very Little Knowledge? 

Shaikh Zayd al-Madkhali رحمه الل

Question: The questioner says: his knowledge is little and he hopes to be a caller to Allah but he is afraid he will make a mistake. What should he do?

Answer: “If he wants to be a caller to Allah, he only calls to what he knows. He does not unnecessarily burden himself to speak about what he does not know. That is not allowed for him to teach something he does not know. He only teaches what he knows with certainty and he will become a caller to Allah. The Prophet sallahu alayhi wa salam said:

بلغوا عني ولو آية

Convey from me even an Ayah of the Qur’an

[Bukhari and Muslim]

So if a person teaches his brother surahul-Fatiha, he becomes from the callers to Allah or if he teaches the meaning of La ila illa Allah Muhammadur-Rasul Allah he is a caller to Allah. Everyone according to his ability”.

https://app.box.com/s/3yc329tp10aoqxokwq0aid8k257gyh27

Is it a condition to hold commendation in order to teach the laymen?

 

Is it a condition to hold commendation in order to teach the laymen?

 

Shaykh Sulaymaan Ar-Ruhailee حفظه الله

 

O our Shaykh, As-salaamu alykum wa rahmatul-llaahi wa barakaatuhu, may Allaah reward you and benefit with your knowledge, we have some students of knowledge whom we only know goodness about them, may Allaah benefit with them, they are teaching books in creed and Sunnah. Then some people came and spread among the attendees that firstly knowledge is sought from Akaabir (senior ones), and secondly the person who delivers those lessons must be recommended by people of knowledge. This resulted in abandoning some lessons which no alternatives to it are available in our area. So what should be our stance? Kindly direct us, may Allaah bless you.

 

And he replied:

 

No doubt, knowledge must be sought from the senior ones, and commendation is a must; however who are the senior ones? The senior ones are those whom their knowledge made them senior and are known for possessing knowledge even if they are young in age. There are some companions who were senior [in knowledge] at a young age, knowledge was sought from them and it enlightened the world. This matter is quite vital; the young person could become senior by his knowledge, and he becomes known for beneficial and solid knowledge. This was known among the Salaf from the time of the companions up until beyond the era of the [four] Imaams. And commendation is a must, for that knowledge is a religion, so it is incumbent that we look whom we take our religion from.

 

However, how can Tazkiyah be established?

 

Tazkiyah can be established by three things:

 

1-If reputable scholars or some of them state that a person is recommended, and we do not limit tazkiyah to one or two or three scholars. Rather it is sufficient if one reputable scholar or a group of scholars state that a person is recommended and knowledge can be sought from him.

 

2-If a person becomes known for teaching without being rebuked by people of knowledge, he is known for teaching and the reputable people of knowledge do not rebuke his teaching. This is a silent tazkiyyah, for that it is not befitting for the status of scholars that this person is from those whom knowledge cannot be sought from and [unclear word, probably (and they do not clarify that)].

 

3-And this one is vital, that his knowledge commends him. He only teaches the Sunnah, I mean he teaches the truth and he only takes from scholars of Sunnah, and he advocates the books of scholars of Sunnah, and he has neither been rebuked for rejecting the speech of reputable scholars nor oppositions to the Sunnah. Such person is commended by his knowledge.

 

And not every student of knowledge who is beneficial is known to scholars, rather the knowledge he spreads is investigated, does he teach the Sunnah? Does he respect the opinions of scholars of Sunnah? Does he quote the speech of scholars of Sunnah? If such is the case then his knowledge commended him, and knowledge can be sought from him.

 

And the saying “knowledge can only be sought from those whom the scholars commended by speech” blocks the door of goodness. In many countries, there are students of knowledge who teach the Sunnah and the explanations of people of Sunnah, and they teach according to what they have learned, but they do not hold commendation from a specific scholar. However, it is not known about them any cause of criticism in their knowledge, so if we say knowledge cannot be sought from them no knowledge will remain in many countries, and the door of goodness will be closed and people of innovations will teach! And people of Sunnah will desist from teaching, and they will end up learning from people of innovations or from the internet or others. And such [outcome] is not befitting.

 

So, we say commendation is a must, and it is not befitting that we go lenient and take knowledge form anyone. But how is the Tazkiyah established? Either by the speech of a scholar or a group of reputable scholars who are known to be upon the Sunnah, or by being known without being rebuked by the scholars, or by possessing sound knowledge that is free from causes of criticism which the student of knowledge who is teaching is known by. Afterwards, no doubt is it an obligation upon everyone to speak according to his knowledge and not to go beyond what he knows, so he teaches people within his knowledge. Many Muslim countries need someone who teaches them the principles, so whoever takes these principles from people of Sunnah and masters it, he should teach people, but this does not mean he becomes Shaykhul-Islaam Ibn Taimiyyah!

 

Some students of knowledge may study a book or two; afterwards he teaches and become self-amazed, and he refutes senior scholars and he gives fatwa in every matter and he speaks about every affair. No doubt, this is a misguidance, the good doer is who stops at his boundaries and spreads the goodness and the Sunnah. It is not permissible for us to become a barrier to spreading the goodness and the Sunnah, and this is what we witnessed from the scholars like Shaykh Ibn Baaz and Shaykh Ibnul-‘Uthaimeen rahimahumal-llaah in their interaction with students of knowledge. As for whoever is known for being criticised or there is confusion in his knowledge or he is unknown from every aspect, then knowledge is not sought from such person, and Allaah knows best.

Audio:

 

Footnotes:

 

This question and answer were recorded during a seminar in Shaariqah, UAE in Shawwaal 1434.

 

 

 

هل يشترط التزكية فيمن نأخذ عنهم العلم

 

 

سئل الشيخ الفاضل سليمان بن سليم الرحيلي - حفظه الله - السؤال التالي : يقول الأخ : السلام عليكم ورحمة الله وبركاته , شيخنا جزاكم الله خيرا ونفع بعلمكم . عندنا طلبة علم لا نعلم عنهم إلا خيرا , نفع الله بهم , يعلمون كتبا في الاعتقاد والسنة , فجاءنا بعض الإخوة ونشر في الطلبة أن العلم لا يؤخذ أولا إلا من الأكابر , وثانيا لا بد من تزكية من العلماء لهذا القائم بالدروس . فأدى هذا إلى ترك بعض الدروس التي لا يوجد غيرها في المنطقة عندنا , فما موقفنا من ذلك ? نرجو التوجيه بارك الله فيكم .

 

فأجاب الشيخ : لا شك أن العلم إنما يؤخذ عن الأكابر , وأنه لا بد من التزكية ولكن من هم الأكابر ? الأكابر من كبرهم علمهم وعرفوا بالعلم ولو صغر سنهم , ولو كانوا شبابا . فهناك أكابر من الصحابة صغار في السن , أخذ عنهم العلم وأنار علمهم الدنيا . فهذه قضية من الأهمية بمكان ; وهي أن الصغير قد يكبره علمه , فيعرف بالعلم المتين النافع . وهذا كثير في السلف , بدءا من الصحابة رضوان الله عليهم إلى ما بعد الأئمة . ولا بد من التزكية فإن العلم دين , فينبغي أن ننظر عمن نأخذ ديننا . لكن كيف تكون التزكية ? التزكية تكون بثلاثة أمور : الأمر الأول : نص العلماء المعتبرين على تزكيته , أن ينص العلماء أو بعضهم ولا نحصر التزكية في عالم ولا عالمين ولا ثلاثة , بل أن ينص عالم من العلماء المعتبرين أو جمع منهم على أن فلانا مزكى ويصلح لأن يؤخذ عنه العلم . الأمر الثاني : أن يشتهر بالتعليم من غير أن ينكر عليه من أهل العلم , يعرف أنه يدرس ويشتهر عنه ولا ينكر أهل العلم تدريسه . فهذه تزكية سكوتية , إذ لا يليق بمقام العلماء أن يكون هذا ممن ينهى عن الدرس عليه ولا ( كلمة غير واضحة , لعله قال ولا يبينون ) . والأمر الثالث - وهذا من الأهمية بمكان - : أن يزكيه علمه فلا يعلم إلا السنة , أعني ما يكون فيه الحق ولا يأخذ إلا عن علماء السنة , ويقرر كتب علماء السنة , ولم يؤخذ عليه رد لكلام العلماء المعتبرين ولا مخالفات للسنة , فهذا يزكيه علمه . وليس كل طالب علم نافع يعرفه العلماء , ولكن ينظر في العلم الذي يبثه : هل يعلم السنة ? هل يحترم آراء علماء السنة ? هل ينقل كلام علماء السنة ? فإن كان ذلك كذلك فقد زكاه علمه ويؤخذ عن العلم . والقول بأنه لا يؤخذ العلم إلا عن من زكاه العلماء نصا يسد باب الخير , كثير من البلدان فيها طلاب علم يعلمون السنة وشروح أهل السنة ويعلمون بحسب ما تعلموا , ولكنهم لا يحملون تزكية من عالم معين , لكن لم يعرف عليهم ما يجرحهم في علمه , فإذا قلنا إنه لا يؤخذ العلم عنهم لم يبق علم في كثير من البلدان , وسيسد باب الخير ويقوم أهل البدع ويدرسون وأهل السنة يكفون , ويصبح أهل السنة يتعلمون من أهل البدع أو يتعلمون من الأنترنت وغيره , وهذا لا يصح ولا يستقيم . إذن نحن نقول لا بد من التزكية ولا يصح أن نتساهل ونأخذ العلم عن كل أحد , لكن كيف تكون التزكية ? إما بنص من عالم أو عدد من العلماء المعتبرين المعروفين بالسنة , وإما باستفاضة وشهرة بغير نكير من العلماء , وإما بعلم صحيح سليم خال مما يجرح يعرف به طالب العلم الي يعلم . ثم لا شك أن الواجب على كل أحد أن ينتهي إلى ما علم وأن لا يزيد على ما علم , حيث انتهى علمه يعلم الناس . كثير من بلدان المسلمين بحاجة إلى من يعلمهم الأصول , فمن عرف هذه الأصول عن أهل السنة وظبطها فإنه يعلم الناس لكن ما يبح شيخ الإسلام ابن تيمية ! يعني بعض طلاب العلم قد يأخذ كتابا أو كتابين ثم بعد ذلك يذهب يدرس فينتفخ , ويرد على العلماء الأكابر ويفتي في كل شيء ويتكلم بكل , لا شك أن ضلال , ولكن المحسن هو الذي ينتهي إلى ما علم وينشر الخير والسنة . ولا يجوز لنا أن نقف عائقا في وجه نشر الخير والسنة , وهذا هو الذي أدركنا عليه صنيع العلماء كالشيخ ابن باز رحمه الله والشيخ ابن العثيمين رحمه الله في تعاملهم مع طلاب العلم . أما من عرف بجرح أو كان في علمه خلط أو كان مجهولا من كل وجه , فمثل هذا لا ينبغي أخذ العلم عنه , والله أعلم .

 

الرابط الصوتي للجواب :

 

وألقي هذا السؤال على الشيخ الفاضل حفظه الله في دورة فقه المعاملات المالية والتي أقيمت في مسجد السلف الصالح في مدينة الشارقة في دولة الإمارات العربية المتحدة في شوال عام 1434.

Manners of the Callers to Islâm

Manners of the Callers to Islâm

By the Shaykh 'Abdul-'Azîz ibn Bâz


Shaykh 'Abdul-'Azîz bin Bâz - rahimahullâh - said:[1]

“The etiquettes, manners and characteristics necessary for the du'ât
(callers to Islâm) has been duly explained by Allâh - the Mighty and Majestic - in many âyât and in many different places in the Noble Qur‘ân. And from those necessary etiquettes are:

Firstly: Sincerity

So it is obligatory upon the dâ'î (caller) to have ikhlâs (sincerity and purity of intentions and actions) for Allâh - the Mighty and Majestic - neither desiring to show­off, nor desiring reputation, nor desiring the praises and the accolades of the people. Rather, the da'î should only call to Allâh seeking the Face of Allâh, as He - the One free from all imperfections - says:

“Say: This is my path, I do call to upon knowledge.”[2]

And Allâh - the Mighty and Majestic - said:

“And who is better in speech than one who calls to Allâh.”[3]

Thus it is a must to have ikhlâs and to call only to Allâh - the
Mighty and Majestic - and this is the most important ettiquette and the greatest quality; that you seek from your da'wah(call) the Face of Allâh and the Home of the Hereafter.

Secondly: Knowledge

To call the people to upon 'ilm (knowledge), and not ignorance:

“Say: This is my path, I do call to Allâh upon knowledge.”[4]

So knowledge is an essential obligation in calling to Allâh. So beware of calling to Allâh based upon ignorance, and beware of speaking without due knowledge. Indeed, ignorance destroys, it does not build; and it causes corruption, not reformation and correction. So - O worshipper of Allâh - fear Allâh and beware of speaking about Allâh without due knowledge, and do not call to anything except after knowledge of it and having insight into what Allâh and His Messenger sallallâhu 'alayhi wa sallam have said. So it is upon the student of knowledge and the dâ'î to have knowledge of, and insight into that which they call to, knowing its proofs and evidences.

Thirdly: Mildness and Gentleness

From the akhlâq that it is necessary to have - O dâ'î - is to be mild and forbearing in your da'wah, and being gentle and patient in it, as were all the Messengers 'alayhimus-salâtu was-salâm. Beware of being hasty, harsh and strict in your da'wah, rather be patient, mild and gentle. In this regard, some of the proofs have already preceeded, such as the saying of Allâh - the Mighty and
Majestic :

“Call to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are best.”[5]

And His - the Most Perfect's - saying:

“And by the Mercy of Allâh you were able to deal gently with them. If you had been severe and harsh-hearted they would have broken away from about you.”[6]

And His - the Most Majestic's - saying, with regards to Mûsâ and
Hârûn 'alayhimus-salâm:

“So speak to him mildly, perchance he may take admonition, or that he may fear Allâh.”[7]

And the Prophet sallallhu 'alayhi wa sallam said in the authentic hadîth: “O Allâh! Whosoever is a guardian over any of the affairs concerning my Ummah and he is gentle with them, then be gentle with him. And whosoever is a guardian over any of the affairs concerning my Ummah and he is harsh with them, then be harsh with him.”
[8]

So - O servant of Allâh - it is necessary upon you to be gentle in your da'wah and not to be harsh upon the people. Do not turn the people away from the Dîn due to your harshness, ignorance, or other such behaviour. On the contrary, be mild, forbearing and patient; and be soft and pleasant in speech, so your words may
have an effect upon the heart brother, or that it may have an effect upon the one you are addressing the call to. Then the people will better appreciate your call and invitation. So undue strictness causes people to become distant, not close; and it causes separation, not unity. Therefore, it is a must to be gentle, as the Messenger 'alayhis-salâtu was-salâm said: “Indeed gentleness does not enter into anything except that it beautifies it, is it removed from anything except that it disfigures it.” [9]

And he 'alayhis-salâtu was-salâm also said: “Whoever is prevented from gentleness, is actually prevented from all good and excellence.” [10]

Fourthly: Setting an Example
From the necessary or rather obligatory - etiquettes and qualities that a dâ'î must possess is acting in accordance to what he is calling to, and being a righteous example of what is being called to. He should not call to do something and then not do it himself, nor call to leave something, whilst engaging in it himself.

This is the condition of the losers - we seek Allâh's refuge in this! It is those Believers who call to the truth, act upon what they call to the truth and hasten to righteousness and avoid the prohibited, these are the ones who will be successful and who will be rewarded. Allâh - the Most Majestic - says:

“O you who believe! do you say that which you do not do. It is most hateful in the sight of Allâh that you say that which you do not do.”[11]

Likewise, Allâh - the One free from all imperfections­ said, whilst
condemning the Jews for ordering the people with righteousness
whilst forgetting it themselves:

“Do you enjoin righteousness upon the people whilst you yourselves forget to practice it, and you recite the Book? Have you no sense?”[12]

And it has been established from the Prophet sallallâhu 'alayhi wa sallam that he said: “A man will be brought on the Day of Judgement and he will be thrown into the HellFire, so that his intestines will come out and he will go around like a donkey goes around the millstone. The people of HellFire will gather around him and say: O so­and­so! What happened to you? Did you not used to order us with good and prohibit us from evil? He will say: I used to order you with good and not do it myself; and I used to prohibit you from evil and do it myself.” [13]

This will be the situation of the one who calls to Allâh, ordering the good and prohibiting the evil; whilst acting contrary to one's saying, or saying things contrary to ones actions - we seek refuge in Allâh from this. Therefore, from the most important qualities and one greatest obligations upon the dâ'î is to act upon what he calls to and abstain from that which he prohibits. The dâ'î should have an excellent character and praiseworthy conduct, being patient and inviting to patience. The dâ'î should be sincere in his da'wah and strive in spreading goodness to the people and keeping them away falsehood. At the same time the dâ'î should supplicate for the guidance of others, saying: “O Allâh! Guide him, and grant him the ability to accept the truth.”. So from the excellent manners of the da'î is supplicating, guiding and being patient with the harms that come with this da'wah
.

When the Prophet 'alayhis-salâtu was-salâm was informed that the tribe of Daws had become disobedient he said: “O Allâh! Guide Daws and bring them.”[14] So the dâ'î should supplicate for guidance and ability to accept the truth for the one he is calling, and he should be patient and encourage patience in this. He should not despair, nor feel hopeless, nor say anything except good. He should not be harsh and strict, nor should he say a word which may cause aversion to the truth.

However, if anyone commits aggression and oppression, then a different treatment is to be to such people, as Allâh - the Most Majestic - says:

“And do not argue with the people of the Book except in a good way, except those who do wrong.”[15]

So a wrong­doer, who opposes the da'wah with evil and enmity and seeks to cause harm, is to be dealt with in a different manner. If possible such a person should be imprisoned, or something similar to that - depending upon the nature of his to the da'wah. However, as long as he causes no harm, then it upon you to be patient and self­evaluating and to debate with him in ways that are best. If any personal harm was caused by such a person, then such harm should be borne with patience - as did the Messengers and those who followed them in goodness and righteousness, patiently bear such harms.

I ask Allâh to grant us all the well­being and the ability to convey this da'wah in a wise manner, that He corrects our hearts and our actions, and that He grants to us the understanding of the Dîn and firmness upon it making us of those who are guided and guiding others, righteous and teaching others righteousness. Indeed He is the Most Majestic, the Supreme, the Most Generous.”


REFERENCES:

1. He is the exemplary Scholar, the zâhid mild and forbearing in nature, the faqîh the muhaddith the Scholar of usûl and tawhîd, Abû 'Abdullâh 'Abdul­'Azîz bin 'Abdullâh bin Bâz. Born in the year 1330H (1911CE) in the city of Riyâdh. He memorized the Qur‘ân before reaching the age of maturity and then went on to study under some of the major Scholars of the time. He excelled in the various branches of Islâmic sciences, even though he became permanantly blind at a young age. He has devoted all of his life to the cause of Islâm and its people, authoring many books, teaching and serving the masses, whilst also aiding the spraed ofcorrect knowledge world­wide. May Allâh have mercy on him. [Biography] This article has been taken from his booklet: Ad-Da'wah Ilallâh wa Akhlâqud-Du'ât (pp. 37-43).
2. Sûrah Yûsuf 12:108
3. Sûrah Fussilat 41:33
4. Sûrah Yûsuf 12:108
5. Sûrah Nahl 16:125
6. Sûrah Âl-'Imrân 3:159
7. Sûrah Tâ Hâ 20:44
8. Related by Muslim (12/212) from 'Âishah radiallâhu 'anhâ
9. Related by Muslim (16/146) from Âishah radiallâhu 'anhâ
10. Related by Muslim (16/145) from Jâbir ibn Abdullâh
11. Sûrah as-Saff 61:2-3
12. Sûrah al­Baqarah 2:44
13. Related al­Bukhârî (6/331) and Muslim (18/118) from Usâmah ibn Zayd radiallâhu 'anhu
14. Related by al-Bukhârî (6/105) from Abû Hurayrah.
15. Sûrah al­Ankabût 29:46

 This article has been translated into spanish, for reading click here 

Be a Caller to Allah’s Religion

 

Be a Caller to Allah’s Religion

 

 

By : Shaykh Salih ibn Abdul Aziz Al-Ash-Shaykh حفظه الله

 

This is an excellent essay for a every Muslim desiring to good for humanity. I highlighted some important points from this  book for practical tips for preachers in every part of the World to act by .

 

1: Calling to Allah’s deen is an enormous task. Allah has favored some of His slaves with this job.

 

2: Allah orders us to call to His religion : Invite to the way of your Lord (An-Nahl 125)

 

3: Allah orders us to be upright callers: So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)] Ash-Shura 15

 

4: The caller receives countless rewards. The person who follows the correct call to Islam earns the caller a reward.Ex. The person who teaches his family how to pray and orders it earns a reward, like the one praying.

 

5:  Before a person becomes a caller he must have knowledge, but doesn’t mean that he must be a scholar. The caller mustn’t call to anything until he has learned what he invites others to practice and has evidence.

 

6: The caller inviting others to avoid sins, must know the Islamic verdict for these sins with proof.

 

7: Surathul Ankabut is known as Surahtul Fitnah.

 

8: Allah mentioned Nuh’s story in Surahtul Fitnah to show that any person who calls to Allah’s path will be tested and trialed by others.

 

9: The caller isn’t concerned with people accepting, rejecting, or if his dawah had an impact or not, but rather he corrects his own speech and actions.

 

10: Gaining followers isn’t the callers main concern.

 

11: Allah allows people to accept the caller’s invitation as a favor for the caller.

 

12: The origin of every callers’ call is to Tawheed

 

13: The callers’ main reference points for his call are :1) Quran  2)Sunnah  3) actions of the Salaf  4) Ijma

 

14: The caller must always have his resources ready at hand, i.e books, tapes, Cd’s pamphlets etc.

 

15: The caller must always be sincere in his dawah

 

16: The caller must address the people at their proper level of understanding. He mustn’t address them in issues he thinks they need to hear. When he addresses the people in that manner, he has no impact, and when he talks it is as if he’s talking to himself.

 

17: The caller to Allah’s path must place a great importance on the Sunnah of the Prophet صلى الله عليه وسلم.  The Sunnah is needed for the people to know how to eat, sleep, drink ,walk and every dealing of their lives.

 

18: Zad Al-Ma’ad by Ibn Al-Qayyim is an excellent reference book for learning the Sunnah and how to apply it in every aspect of our lives.

We recommend:

Source

Advice to the Female Caller to Islam {da’īya} ash-Shaikh Dr. Saalih bin Fawzan Al Fawzan حفظه الله

 

كلمة توجيهية للشيخ صالح الفوزان إلى الأخوات الداعيات

 

Advice to the Female Caller to Islam {da’īya} ash-Shaikh Dr. Saalih bin Fawzan Al Fawzan  حفظه الله

 

 

Summarized

 

1. The woman must have fear of Allāh (Taqwā).

 

2. She must learn before she calls people to Islam (i.e. gives dawah). She must learn before she gives dawah. If someone gives dawah without knowledge, they may prohibit something that is permissible, or make something permissible that is prohibited. They may think the truth is falsehood or falsehood is truth, due to their ignorance.

 

3. The obligation upon the man and woman is to learn before they give dawah to Allāh.

 

Allāh, the Mighty and the Majestic, said:

 

{…قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي}

 

"Say: "This is my way; I invite unto Allâh with sure knowledge (basīrah), I and whosoever follows me…"  {Surah: 12, Ayah: 108}

 

With Sure knowledge (basīrah) means with knowledge (īlm).

 

and Allāh, the Mighty and the Majestic, said:

 

{…ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ}

 

"Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better…"{Surah: 16, Ayah: 125}.

 

Who is the one that can call to Islam with wisdom, with an argument/view that is better, and fair preaching, except the people of knowledge (Ahlul īlm)?

 

4. Therefore, it is a must, that the male caller (da’ī) and the female caller (da’īya) learn first (i.e. before they preach).

 

 

5. If the person obtains knowledge, which enables them to call to Islam, then they must call to Allah with: wisdom, fair preaching and with an argument/view that is better.

 

 Source

What is the ruling on visiting the non-Muslim relatives?

What is the ruling on visiting the non-Muslim relatives?

Shaykh Alee Ar-Ramlee حفظه الله .

Question two: What is the ruling on visiting the non-Muslim relatives to give them da’wah but they are forbidden matters in their houses like pictures, television and they may play music while we are there. Is it permissible for us to go to them in such case?

Answer: If they advised them that they put away these forbidden matters at least while they are visiting them then there is no harm, as for them to sit while these forbidden matters are there then no.

Translated by Abu Bakr bin Ahmad Ath-Thibyaanee on 1435AH.

Audio: https://db.tt/8BQRSfV1

Is it permissible for the Muslim woman to host her relatives...?

Is it permissible for the Muslim woman to host her relatives...?

 

Shaykh Alee Ar-Ramlee حفظه الله .

Question one: Briefly, is it permissible for the Muslim woman to host her relatives who are either Muslims but do not adhere to Islamic Hijaab or non-Muslims but come wearing the cross, so what should be done in such condition?

Answer:

Alhamdulillaah, waS-Salaatu was-salaamu ‘alaa rasoolil-llaah,

Of course in such condition, the obligation is to give advice, if they come they are not kicked out, they should be allowed to enter but they should be advised and it is clarified to them. Some Christian came to the Messenger صلى الله عليه وسلم  wearing the cross, the Messenger صلى الله عليه وسلم  allowed him in then spoke to him about that and advised him, and he removed the cross after the advice. So such people are allowed to enter and advised and it is clarified to them that it is unlawful.

Me: yes, what if they did not heed the advice, what should be done?

Shaykh Alee حفظه الله : the origin for the Muslim is not to have friendship from Jews and Christians and disbelievers that is the origin, it is impermissible to take them as friends, and they can only be advised.

Me interjecting: afwan, they said that they are their relatives, not their friends.

Shaykh Alee حفظه الله : if they are their relatives they should advise them, they should say to them: if you want to come to me, do so without their forbidden things, if they agree then they can come and if they did not agree they cannot come.

Translated by Abu Bakr bin Ahmad Ath-Thibyaanee on 1435AH.

Audio: https://db.tt/F0Fv9gn2

How does the Muslim connect his ties of kinship if his relatives are non-Muslims?

How does the Muslim connect his ties of kinship if his relatives are non-Muslims?

Question: How does the Muslim connect his ties of kinship if his relatives are non-Muslims?

Answer by ash-Shaikh Dr. Saalih bin Sa’ad as-Suhaymi حفظه الله (Lecturer at the Prophet’s Mosque in Madinah)

الشيخ العلامة صالح بن سعد السحيمي -حفظه الله تعالى: المُدرس بالمسجد النبوي

1. Supplicate for their guidance,

2. Show them good characteristics. So that Allah can put the truth in their heart,    

3. Visit their sick,

4. And call them to Islam.

This is something binding upon you to do.  

MISEDUCATION AND FALSELY EDUCATED PEOPLE

MISEDUCATION AND FALSELY

 EDUCATED PEOPLE

What is miseducation and what is your advice to the youth who are in love with those who impersonate students of knowledge?

By: Al-Alammah , Ash-Shaykh Salih ibn Fawzan Al-Fawzan (May Allah preserve him)

Miseducation

Miseducation  is to proclaim to have knowledge. The person claims to have knowledge, but he isn’t knowledgeable. He hasn’t studied with  the scholars. He has only taken knowledge from reading books. This make- believe caller doesn’t stand on any knowledge based principles. Rather, he has only read books and then he goes with his own understanding. In most cases he makes mistakes in issues more than he is correct about.

Falsely educated people:

The Falsely educated person is dangerous to himself and hazardous to others, because he acts fraudulently with Allah’s religion. If a person came to a people and said: “I’m a doctor.” I can treat (this patient or disease), but he doesn’t have any medical degrees. This person hasn’t any single credentials in medicine. Could he be allowed to give therapy?  Could he be allowed to perform surgery and open someone’s stomach - perform an operation on the heart? This is impossible, as well as, this is dangerous, therefore, how can a falsely educated person be allowed to play with Islam?! Acting fraudulently with Allah’s religion is more serious - than playing with someone’s body. Falsely educated individuals need to fear Allah! And refrain from speaking about Allah, without knowledge.  Allah placed speaking about Him ignorantly above Shirk.

“ قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

 “…Say! Indeed my Lord has forbiddenAl-Fawahish(great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.”(Al-A-raf 33)
It is must for those impersonators to fear Allah! And study… They need to learn (the Deen), before they speak.

(This article has been translated in spanish language, click here to check it out)

Courtesy of Alwaraqat.net
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle
Doha, Qatar
1434
Source: http://abuaaliyah90.blog.com/2013/11/04/miseducation-and-falsely-educated-people/


Texto in arabic:  

ما هُوَ التّعَالُم؟ ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟ العلامة صالح بن فوزان الفوزان -حفظه الله-

ما هُوَ التّعَالُم؟

ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟

يجيب الشيخ العلامة

صالح بن فوزان الفوزان 

-حفظه الله-

ما هُوَ التّعَالُم؟

تفريغ يقول السائل:ما هُوَ التّعَالُم؟ ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟الجواب:التعالم: ادعاء العلم، ادعاء العلم، أن الإنسان يدعي العلم وهو ليس بعالم لم يسبق له أن تلقى العلم عن العلماء، وإنما تلقى العلم عن الكتب، والمطالعة فقط، وليس عنده قواعد علمية يبني عليها وإنما يطالع في الكتب ويمشي على فهمه، وقد يكون ما يخطئ فيه أكثر مما يصيب هذا هو.

المتعالم: وهو خطر على نفسه وخطر على الناس لأنه يتلاعب بدين الله -عز وجل-، لو خرج واحد على الناس وقال: أنا طبيب أنا دكتور أنا أعالج وهو ما معه شهادات طبية ما معه شهادات طبية هل يُمَكّن من العلاج؟ هل يمكن من الجراحة وشق بطون الناس والعمليات وإجراء العملية في القلب؟ ما يمكن هذا لأن هذا خطر، فكيف يُمكّن هذا المتعالم يتلاعب بالدين! التلاعب بالدين أشد من التلاعب بالأبدان، فيجب على هؤلاء أن يتقوا الله وأن لا يقولوا على الله بغير علم فإن الله جعل القول عليه بغير علم فوق الشرك.

(قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ)فيجب على هؤلاء أن يتقوا الله وأن يتعلموا أولا، يتعلموا قبل أن يتكلموا . نعم "اهـ

Is Jesus God?

 Is Jesus God?

Jesus always expressed his subordination to his God and Creator.

Examples:

Did Nothing On His Own Authority:

[John 5:30] “I can of my own self do nothing, As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.”

[John 14:31] “I do exactly as the Father commanded Me Get up, let us go from here.”

[Matthew 20:23] “ but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.”


Spoke Not On His Own Authority:

[John 8:28] “So Jesus said, “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me.”

Said That The Father Is Greater Than Him:

[John 14:28] “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.”

Was Tempted:

[Matthew 4:1] “Then Jesus was led by the Spirit into the desert to be tempted by the devil.”


But God can not be tempted:

[James 1:13] “When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone”

He Denied Knowledge Of The Unseen:

[Mark 13:32]“No-one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.”

[Matthew 24:36-38] “No-one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.”

He Was Circumcised, Imagine, God, Being Circumcised!

[Luke 2:21] “On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.”


Was Subject To Change:

[Luke 2:52] “And Jesus grew in wisdom and stature.”

But God is Immutable.

[Malachi 3:6]“For I am the Lord, I do not change;

Therefore you are not consumed, O sons of Jacob.

Did Not Accept To Be Called Good And Referred To God:

[Mark 10:18] “Why do you call me good? Jesus answered. No-one is good— except God alone.”


Prayed To God:

[Mark 14:32] “They went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.”"

[Luke 5:16] “But Jesus often withdrew to lonely places and prayed.”

[Matthew 26:39] “…and Jesus fell on his face and prayed.”

[Mark 14:35] “Going a little farther, he (jesus) fell to the ground and prayed that if possible the hour might pass from him.”


Ordered Everyone To Worship The One True Almighty God Alone:

[Matthew 4:10] “Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.”

[Deuteronomy 6:13] “Fear the LORD your God, serve him only and take your oaths in his name.”


Referred To Himself As A Prophet:

[Luke 13:33-34] “In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem! “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you.”

Others Also Called Him A Prophet:

[Luke 7:16] “They were all filled with awe and praised God. “A great prophet has appeared among us,” they said.”

[Luke 24:17-22] “”About Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before God and all the people.”

[John 6:14] “After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.”"


Refered To As A Servant Of God:

[Acts 3:13] “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered”

[Acts 4:27] “For truly in this city there were gathered together against Your holy (A)servant Jesus.”

God Sent Jesus

[John 17:3] “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”


He Made A Distinction Between Himself And The Father:

[Matthew 23:9] “Do not call anyone on earth your father; for One is your Father, He who is in heaven.”

[John 12:26-28] “Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. Father, glorify your name!”"


Refered To Himself Frequently As Son Of Man

[Matthew 8:20] “Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has no-where to lay His head.”"

[Matthew 12:32] “Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.”

[Matthew 12:40] “for just as Jonah was three days and three nights in the belly of the sea monster (Whale), so will the Son of Man be three days and three nights in the heart of the earth.”

[Matthew 17:9] “As they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.”"

[John 6:27] “”Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.”"


He Is Also Described As ‘A Man Approved By God’

[Acts 2:22] “Men of Israel, listen to this: Jesus of Nazareth was a man approved by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.”

(This text has been translated to spanish, you can read it clicking here)