The Importance of Nurturing Salafi Youth upon Tawhid and Sunnah—and Teaching Them to Respect Their Elders and Follow Their Guidance.
In the Name of Allāh, the Most Merciful, the Bestower of Mercy.
There is no doubt that the youth of the Ummah are among the foundations upon which its future is built. They are the generation that will carry the responsibilities of the Ummah after their elders. They possess physical strength, energy, intelligence, talents and abilities that can be harnessed for the benefit of Islām and the Muslims.
The elders, meanwhile, possess wisdom, knowledge and experience, whilst the youth possess strength, enthusiasm and readiness to act. When the youth and their elders work together upon righteousness, guided by the Book of Allāh and the Sunnah of His Messenger, sallallāhu ʿalayhi wa-sallam, much good can be achieved for the Ummah.
However, when the youth separate themselves from their elders, turn away from their guidance and seek to proceed independently of them, the devils from mankind and the Jinn find opportunities to sow discord, create division and lead them astray. Therefore, neglecting the youth, marginalising them or allowing them to be diverted towards objectives that do not serve the religion is harmful to the Ummah.
The Messenger of Allāh, sallallāhu ʿalayhi wa-sallam, gave particular attention to the instruction and cultivation of the young. He would teach them the foundations of faith, sound belief, reliance upon Allāh and upright conduct. Among the examples of this is his advice to his cousin, ʿAbdullāh ibn ʿAbbās, radīyallāhu ʿanhumā, who was a young boy at the time.
He, sallallāhu ʿalayhi wa-sallam, said:
يَا غُلَامُ، إِنِّي أُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللَّهَ يَحْفَظْكَ، احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُفُ.
“O young boy! I shall teach you some words. Be mindful of Allāh, and He will protect you. Be mindful of Allāh, and you will find Him before you. When you ask, ask Allāh; and when you seek assistance, seek the assistance of Allāh. Know that if the entire Ummah were to gather together to benefit you with something, they could not benefit you except with something that Allāh has already written for you. And if they were to gather together to harm you with something, they could not harm you except with something that Allāh has already written against you. The pens have been lifted, and the pages have dried.” [1]
This is a tremendous foundation for the cultivation of the youth upon sound belief. It teaches the servant to be mindful of Allāh, to depend upon Him, to direct his supplication to Him alone, and to know that all affairs are subject to His decree.
In another narration, reported by at-Tirmidhī and included by Imām an-Nawawī in his Forty Hadīths, the Messenger of Allāh, sallallāhu ʿalayhi wa-sallam, said:
احْفَظِ اللَّهَ تَجِدْهُ أَمَامَكَ، تَعَرَّفْ إِلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ، وَاعْلَمْ أَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ، وَمَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ، وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا.
“Be mindful of Allāh, and you will find Him before you. Know Allāh in times of ease, and He will know you in times of hardship. Know that whatever has missed you could never have befallen you, and whatever has befallen you could never have missed you. Know that victory comes with patience, relief comes with affliction, and ease comes with hardship.”
These Prophetic instructions encompass tremendous principles concerning a Muslim’s ʿaqīdah, conduct, manners, reliance upon Allāh and belief in al-Qadāʾ wal-Qadar (the divine decree). They teach the believer that his affairs are in the Hands of Allāh, that he must worship Him alone, and that he must remain patient and steadfast upon the truth.
This is the kind of guidance with which the youth must be nurtured: guidance that establishes their belief, rectifies their worship, strengthens their character and prepares them to remain firm upon the religion throughout their lives.
The Right of Allāh upon His Servants
Anas ibn Mālik, radīyallāhu ʿanhu, narrated that the Prophet, sallallāhu ʿalayhi wa-sallam, was riding upon a mount with Muʿādh ibn Jabal, radīyallāhu ʿanhu, seated behind him. He called out:
«يَا مُعَاذُ بْنَ جَبَلٍ».
Muʿādh replied:
«لَبَّيْكَ يَا رَسُولَ اللَّهِ وَسَعْدَيْكَ».
The Prophet, sallallāhu ʿalayhi wa-sallam, called him again:
«يَا مُعَاذُ».
Muʿādh replied:
«لَبَّيْكَ يَا رَسُولَ اللَّهِ وَسَعْدَيْكَ».
This exchange occurred three times. Then the Prophet, sallallāhu ʿalayhi wa-sallam, said:
«مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صِدْقًا مِنْ قَلْبِهِ إِلَّا حَرَّمَهُ اللَّهُ عَلَى النَّارِ».
“There is no one who sincerely testifies from his heart that none has the right to be worshipped except Allāh and that Muhammad is the Messenger of Allāh, except that Allāh will make the Fire forbidden for him.”
Muʿādh said, “O Messenger of Allāh, should I not inform the people so that they may rejoice at this glad tiding?”
He replied:
«إِذًا يَتَّكِلُوا».
“Then they would come to rely upon it.”
Muʿādh therefore did not disclose it until the time of his death, fearing that he would incur sin by withholding knowledge that ought to be conveyed. [2]
This hadīth establishes the tremendous virtue of Tawhīd and the sincerity of one’s testimony of faith. It also demonstrates the wisdom of the Prophet, sallallāhu ʿalayhi wa-sallam, in teaching people according to what would benefit them, without allowing them to misunderstand the texts in a manner that might lead to complacency concerning their obligations.
The fundamental duty upon the servants is that they worship Allāh alone, associating no partner with Him. This is the purpose for which He created the Jinn and mankind. Allāh, the Most High, stated:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.” [3]
Worshipping Allāh alone is the right of Allāh upon His servants. It is an obligation that they must fulfil, not an optional matter that they may choose to observe or abandon according to their desires.
As for the right of the servants upon Allāh, this is a favour and a mercy from Him. Allāh is the Creator and Lord of all things, and none can impose an obligation upon Him. Rather, He has graciously promised His servants that He will fulfil what He has promised them.
Muʿādh ibn Jabal, radīyallāhu ʿanhu, narrated that the Prophet, sallallāhu ʿalayhi wa-sallam, said:
«حَقُّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا، وَحَقُّ الْعِبَادِ عَلَى اللَّهِ أَنْ لَا يُعَذِّبَ مَنْ لَا يُشْرِكُ بِهِ شَيْئًا»
“The right of Allāh upon His servants is that they worship Him and do not associate anything with Him. And the right of the servants upon Allāh is that He does not punish the one who does not associate anything with Him in worship.” [4]
The second part of this hadīth describes a promise and favour from Allāh, not an obligation imposed upon Him by anyone.
Tawhīd and Deliverance from the Fire
This hadīth demonstrates the immense virtue of Tawhīd and the grave danger of Shirk. Whoever dies upon Tawhīd, having fulfilled its conditions and avoided its nullifiers, will ultimately attain salvation. If such a person has committed sins for which he is punished, he will not remain eternally in the Fire if he dies upon Tawhīd. Rather, if Allāh wills to punish him, he will eventually be brought out of the Fire and admitted into Paradise.
As for the one who dies upon major Shirk without repenting from it, then Allāh will not forgive him, and he will remain eternally in the Fire. Allāh, the Most High, stated:
إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
“Indeed, he who associates others with Allāh — Allāh has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.” [5]
And He, the Most High, stated:
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ
“Indeed, Allāh does not forgive association with Him, but He forgives what is less than that for whom He wills.” [6]
These verses establish the distinction between Shirk and sins that are lesser than Shirk. Whoever dies upon Shirk without repentance will not be forgiven, whereas the one who dies upon Tawhīd, despite having committed sins, remains under the Will of Allāh: He may forgive him, or He may punish him for his sins.
The meaning of the Prophet’s statement:
«أَنْ لَا يُعَذِّبَ مَنْ لَا يُشْرِكُ بِهِ شَيْئًا»
“That He does not punish the one who does not associate anything with Him in worship.” [7]
must therefore be understood in light of the other revealed texts. It does not mean that every person who claims to believe in one God is automatically safe from punishment, regardless of his deeds, or that Tawhīd permits a person to neglect the obligations of Islām. Rather, it establishes the tremendous virtue of sincere Tawhīd and the ultimate salvation of those who die upon it.
Shirk includes directing any act of worship to other than Allāh, whether the object of that worship is a tree, a stone, a deceased person, a living person, a Jinn, an angel, a Prophet or a righteous person. None of these beings has a right to be worshipped. Worship belongs to Allāh alone.
Whoever falls into Shirk must repent to Allāh, abandon it, seek His forgiveness and return to sincere Tawhīd before death. Whoever dies upon major Shirk without repentance will remain eternally in the Fire.
These are fundamental matters of ʿaqīdah that must be taught to the youth from an early age, so that they grow up understanding the purpose of their creation, the right of their Lord and the distinction between Tawhīd and Shirk.
Teaching the Youth Good Manners
The Prophet, sallallāhu ʿalayhi wa-sallam, did not restrict his instruction of the young to matters of belief alone. He also taught them the manners and etiquettes of everyday life.
ʿUmar ibn Abī Salamah, radīyallāhu ʿanhumā, was a young boy who lived in the household of the Prophet, sallallāhu ʿalayhi wa-sallam, after the Prophet married his mother, Umm Salamah, following the death of Abū Salamah. He was therefore raised in the household of the Prophet and received his direct instruction and cultivation.
ʿUmar ibn Abī Salamah narrated that he was a young boy under the care of the Messenger of Allāh, sallallāhu ʿalayhi wa-sallam, and that his hand would move around the dish while he was eating. The Prophet, sallallāhu ʿalayhi wa-sallam, said to him:
«يَا غُلَامُ، سَمِّ اللَّهَ، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَلِيكَ»
“O young boy! Mention the Name of Allāh, eat with your right hand, and eat from what is nearest to you.” [8]
This is a concise yet comprehensive example of Prophetic cultivation. The Messenger of Allāh, sallallāhu ʿalayhi wa-sallam, taught the young boy to begin his meal by mentioning the Name of Allāh, to eat with his right hand and to observe proper manners when sharing food with others.
Such instruction demonstrates that the upbringing of the youth encompasses both the foundations of the religion and the practical conduct of everyday life. They must be taught Tawhīd, sound belief, reliance upon Allāh, patience, obedience and good manners. They must also be cultivated upon respect for their elders, adherence to the Sunnah and the correct understanding of the religion.
The youth are a trust, and their cultivation upon the Book of Allāh and the Sunnah of His Messenger, sallallāhu ʿalayhi wa-sallam, is a matter of great importance for the future of the Ummah. When they are nurtured upon sound knowledge, correct belief and upright conduct, they are better equipped to fulfil their responsibilities and serve the religion with sincerity and wisdom.
And Allāh knows best.
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References
[1] Jāmiʿ at-Tirmidhī, no. 2518.
[2] Sahīh al-Bukhārī, no. 128; Sahīh Muslim, no. 32.
[3] Sūrah adh-Dhāriyāt, 51:56.
[4] Sahīh al-Bukhārī, no. 2856. The wording of the narration is also reported in Sahīh Muslim.
[5] Sūrah al-Māʾidah, 5:72.
[6] Sūrah an-Nisāʾ, 4:48.
[7] Sahīh al-Bukhārī, no. 2856.
[8] Sahīh al-Bukhārī, no. 5376.
