Salafus-Saaliheen سلف صالحين

قال الإمام ابن القيم في كتابه : إغاثة اللهفان من مصايد الشيطان

p69-70

الباب العاشر: في علامات مرض القلب و صحته



Imam Ibnul Qayyim said in his book Help for the Sorrowful from the Traps of Shaytaan in the tenth chapter ( Signs of the sicknesses of the heart and its cure) p.69-70

و ما أحسن ما قال أبو محمد عبد الرحمن إسماعيل المعروف بأبي شامة في كتاب الحوادث و البدع



“And how excellent is what Abu Muhammad ‘Abdur-Rahman Isma’il al-Ma’roof said to Abee Shaamah in the book Al-Hawaadith wal-Bid’:

حيث جاء به الأمر بلزوم الجماعة فالمراد به لزوم الحق و اتباعه و إن كان المتمسك به قليلا و المخالف له كثيرا



“‘When the command came to stick to the Jamaa’ah, then what was intended (by jamaa’ah) was sticking to the truth and following it, even if those doing so were few and those opposing the truth were many’

لأن الحق هو الذي كانت عليه الجماعة الأولى من عهد النبي صلى الله تعالى عليه و سلم و أصحابه، و لا نظر إلى كثرة أهل الباطل بعدهم



“Because the truth is what the first Jamaa’ah was upon in the time of the Prophet – peace and blessings of The Most High be upon him and his Companions – no consideration is given to the large number of the people of falsehood after them.

قال عمرو بن ميمون الأودى



“‘Amr ibn Maymoon al-Awdaa said:

صحبت معاذا باليمن. فما فارقته حتى واريته في التراب بالشام، ثم صحبت بعده أفقه الناس عبد الله بن مسعود رضي الله عنه



“‘I accompanied Mu’aadh (ibn Jabal) in Yemen. I never parted from him until I helped bury him in Shaam (modern day Palestine, Lebanon, Syria and Jordan). Then I accompanied the most knowledgeable of mankind after him – ‘Abdullah bin Mas’ood – Allah be pleased with him.



فسمعته يقول: عليكم بالجماعة، فإن يد الله على الجماعة



“‘I heard him say: “It is upon you to stick to the Jamaa’ah, because indeed the Hand of Allah is over the Jamaa’ah”

ثم سمعته يوما من الأيام يقول

سيَلَيِ عليكم وُلاة يأخّرون الصلاة عن مواقيتها، فصلُّوا الصلاة لميقاتها، فهي الفريضة، و صلوا معهم فإنها لكم نافلة



“‘Then I heard him one day say: “There will rule over you rulers who delay the obligatory salaah from their proper times. So pray the salah on time (by yourselves) – that is your obligatory prayer. And pray the salah with them (when they delay the obligatory prayers) – and this will be extra (naafilah) for you.”

قال قلت: “يا أصحاب محمد ما أدري ما تحدثونا؟” قال: “و ما ذاك؟” قلت: “تأمرني بالجماعةو تحضني عليها ثم تقول

“صلِ الصلاة وحدك، و هي الفريضة، و صلِ مع الجماعة و هي النافلة؟



“(‘Amr) said: ‘I said: “O Companions of Muhammad! I don’t understand what you are telling us?!” (Abdullah bin Mas’ood) said: “And what is that?” I said: “You command me to stick to the Jamaa’ah and you encourage me upon that, then you say: ‘Pray the salah by yourself – and that is your obligatory prayer, and pray with the Jamaa’ah – and that is extra for you?!”

قال: “يا عمرو بن ميمون، قد كنت أظنك من أفقه أهل هذه القرية، تدري ما الجماعة؟” قلت: لا



“‘(‘Abdullah bin Mas’ood) said: “O ‘Amr bin Maymoon! I considered you to be the most knowledgeable of the people in this area. Do you know what is the Jamaa’ah?” I said: “No”

قال: إن جمهور الجماعة: الذين فارقوا الجماعة. الجماعة ما وافق الحق، و إن كنت وحدك



“‘Abdullah bin Mas’ood said: “Indeed the majority of the Jamaa’ah (people) are those who have split from the Jamaa’ah. The Jamaa’ah is what agrees with the truth – even if you are by yourself”

و في طريق أخرى: فضرب على فخذي و قال: ويحك، إن جمهور الناس فارقوا الجماعة. و إن الجماعة ما وافق طاعة الله عز و جل



And in a different narration: “So he hit my thigh and said: ‘Woe to you! Indeed the majority of the people have split from the Jamaa’ah. Indeed the Jamaa’ah is what agrees with the obedience to Allah, Exalted and Mighty is He.”

قال نعيم بن حماد “يعني إذا فسدت الجماعة فعليك بما كانت عليه الجماعة قبل أن تفسد، و إن كنت وحدك، فإنك أنت الجماعة حينئذ” ذكره البيهقي و غيره



Nu’aym bin Hammaad said: “Meaning, when the Jamaa’ah becomes corrupt, then it is upon you to be upon what the Jamaa’ah was upon before it became corrupt, even if you are by yourself, in that case you are the Jamaa’ah” al-Bayhaqee and other than him mentioned it.

The True Meaning of Jamaa’ah

His Name:
He was the great scholar, the Shaykh, Mohammad Al Ameen ibn Mohammad Al Mukhtaar bin 'Abdil Qaadir Al Jaknee Ash-Shanqeetee. His compound name was Mohammad Al Ameen, just like the name of his father (i.e. Mohammad Al Mukhtaar), which was the common practice of naming in their lands.

His Birth and Lineage:
He was born in 1325H in the region known as Shanqeet, which is the eastern part of the state of Mauritania, which lies on the (eastern) coast of the Atlantic Ocean, south of Morocco and Algeria and north of Senegal.

His lineage traces back to Ya'qoob bin Jaakin, the forefather of the large tribe, known as the Jaknees. The lineage of this tribe traces back to Himyar.

His Educational Upbringing:
He was born in a household of knowledge consisting of men and women that were learned. His mother was the daughter of his father's paternal uncle (i.e. his father's female cousin). So he studied under his maternal uncles, his maternal cousins and their women, the basic aspects of knowledge and the sciences of the Qur'aan.

He completed his studies in various subjects of the Religion under the senior scholars of his land, such as the subjects of Tafseer, Hadeeth, Fiqh, Usool, Nahw, Sarf, Balaagha and more.

He adhered to the Maalikee Madh-hab without blindly following it and being fanatical about it. In fact, he followed the evidences with regard to the religious rulings.

His Work and Entrance into the Hijaaz Region:
After finishing his studies of the various subjects of the Religion, he worked as a teacher and as a judge in family jurisdiction. So people in dispute would go to him and he would make his judgment between them. His rulings and verdicts were carried out and enforced by everyone, even the government of his country at that time.

In the year 1367H, he went to Saudi Arabia to perform the Hajj and began to teach there in the Prophet's Masjid. The people in charge of this Masjid became acquainted with him and sought for him to remain in the Haramayn (vicinity of Makkah and Madeenah) so that he could teach and provide general benefit. The students that often frequented his classes on Tafseer of the Qur'aan in the Prophet's Masjid were many, the most famous of whom were: Imaam Ibn Baaz, Bakr Abu Zayd and 'Atiyyah Muhammad Saalim, the one who completed Imaam Ash-Shanqeetee's great work Adwaa-ul-Bayaan, after his death.

In 1371H, he was called to teach in the educational institutes and colleges of Riyadh. Then he moved to Madeenah to teach in the Islamic University there. Among the students he taught while in the Islaamic University of Madeenah was Shaykh Rabee' bin Haadee Al Madkhalee, may Allaah preserve him.

His Written Works:
He has authored some books, which include:

1. Adwaa-ul-Bayaan fee Tafseer-il-Qur'aan bil-Qur'aan - printed [This is his tremendous voluminous work on Tafseer of the Qur'aan]
2. Al-Mudhakkirah fee Usool-il-Fiqh - printed [A small treatise on the Principles of Fiqh]
3. Adab Al-Bah-th wal-Munaadhara - printed [Etiquettes for Researching]
4. Alfiyyah fil-Mantiq Daf'u Eehaam Al-Idtiraab 'an Ayaat-il-Kitaab - printed
5. Man'u Jawaaz Al-Majaaz - printed
6. Mandhoomah fil-Faraa'id [A Book on the Laws of Inheritance]
7. Furoo' Maalik - a poetic text
8. Sharh 'alaa Maraaqee As-Sa'ood - a dictation he made to his students
9. Sharh 'alaa As-Sullam - a dictation he made to his students
10. Ansaab-ul-'Arab - a poetic text
11. Manaahij wa Diraasaat li-Ayaat-il-Asmaa was-Sifaat - A transcribed lecture he gave in the Islamic University on the 13th of Ramadaan, 1382H.

His Death:
The Shaykh died on the forenoon of Thursday, the 17th of Dhul-Hijjah, 1393H. His death occurred in Makkah on his return from Hajj. He was buried in the Mi'alaa graveyard and his funeral prayer was held at Masjid Al Haraam after the Dhuhr prayer of that same day. Shaykh 'Abdul-'Azeez bin 'Abdillaah bin Baaz prayed over him, along with all the other Muslims that attended, may Allaah have mercy on him.

For his Biography, refer to Al-A'alaam of Az-Zirkilee (6/45), Al-Manhal (the Dhul-Hijjah Issue of 1393H: pg. 982), and Mashaaheer 'Ulamaa Najd (pg. 517-520 & 540-543)

Source:
Sayyid bin 'Abbaas Al-Julaymee / His Checking of the book 'Manaahij wa Diraasaat li Ayaat-il-Asmaa was-Sifaat' (pg. 4-6)

Produced by Al-Ibaanah.com

Imaam Ameen Ash-Shanqeetee

By the Noble Imam Muhammad Ibn Salih Al-Uthaymeen (May Allah enter him in Jannah)


Questioner: What is the verdict for hanging verses from the Quran on the wall?


The Shaykh: What is the reason for hanging these verses?


Questioner: For decoration or…!


The Shaykh: For decoration! If that’s the only reason, then Allah’s verses have been taken as an object of ridicule. How can the noble Quran that was revealed as a cure for the sick heart and admonition be placed on a wall for decoration?!


Another female questioner: Then what about hanging those seeking blessings?


The Shaykh: Has anything been reported that the Salaf used to hang the ayat seeking blessing (in that action for that place)?


Questioner: No nothing has been reported. We are successors. Whatever was sufficient for our predecessors is sufficient for us.


The Shaykh : Give me another reason.


Questioner: Can we hang it up as a reminder then?


The Shaykh: The people who will sit in that place will they remind each other of Allah by reading those verses! The answer is no, except a few, if any.


The Shaykh: Give me another reason.


Questioner: Then how about as protection from the Jinn?

The Verdict on Hanging Quran Verses on the Wall

Benefit: Hiding behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?
In the Name of Allaah…

Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically:Al-Albaanee, Ibn Baaz, and Ibn ‘Uthaymeen.

You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.

I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.

And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.

I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn ‘Uthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn ‘Uthaymeen, or all three of them!

Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.

As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn ‘Uthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths!

As an extremely clear example, here are the words of Shaykh Ibn ‘Uthaymeen himself, about the visit of Shaykh Rabee’ to his city (Unayzah) around the year 1421 shortly before the death of Shaykh Ibn ‘Uthaymeen:

…Our brother (Shaykh Rabee’), may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Towheed and throwing aside what opposes this [manhaj].

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unayzah, no doubt will have a good effect, and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering, and also letting loose the tongue [of discord].

You may access the original Arabic audio, transcription, and translation, including other helpful articles on the topic here:http://www.themadkhalis.com/md/articles/ebhen-shaykh-ibn-uthaymin-on-shaykh-rabi-al-madkhali.cfm

So let those who insists that Shaykh Ibn ‘Uthaymeen was upon a different manhaj than Shaykh Rabee’ repent from their audacious lie against Shaykh Ibn ‘Uthaymeen, and their oppression of Shaykh Rabee’ as well.

I mention this illustration since it is something that affected a dear brother of mine, may Allaah guide me and him to what is correct. And it is generally relevant to the question I was asked, as people claim attachments to the likes of those great scholars, and may hide these kinds of sentiments, revealing them every now and then.

And it really really hurts to hear people slander a great man like Shaykh Rabee’, a man of the Sunnah, a concerned advisor, patient, full of love for the Muslims and hope for the success of their da’wah, busy with knowledge day and night, reading, writing, researching, compiling, falling asleep on a thin mattress on the floor with a book on his chest and books all around him, critical of his own self and his own students, a brave and guided critic whose writings are blessed with academic strength and clarity, a gracious host, a father-figure to people all over the world, a man who cries when he hears about things that harm the image of our da’wah, a man who reads a book about the history of the rightous Salaf and the trials they faced and becomes engaged in the story and attached to it more devoutly than how common people watch an action movie!!

“The flesh of the scholars is poisonous! The way that Allaah exposes those who belittle them is well known! Those who unleash their tongues (with falsehood) against the scholars, Allaah shall cause them to suffer from the death of their hearts before their lives end!” (So let those who contradict his order be warned that a trial may befall them, or a painful punishment!)
(Words attributed to Ibn Ásaakir, quoted in An-Nawawee’s Tibyaan)

I say this, while I praise no one above Allaah, al-’Alee al-Qadeer, and it is HE alone who is his Reckoner.

(And I do not endorse or encourage the blind following of Shaykh Rabee’, or any other specific scholar.)

Moosaa Richardson
________
Source: Forum discussion – http://www.troid.org/index.php?option=com_kunena&Itemid=445&func=view&catid=20&id=1246#1249

Hiding Behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?

Shaykh Mahir Al-Qahtani

Question: Based on analogy can we consider licking the spoon a sunnah like licking the fingers after a meal?

Answer: The intended meaning for licking is to consume the remaining food. Therefore there is no problem (in licking the utensil). There is another hadeeth which orders us to lick the bowl. Thus the remaining food on a spoon is licked away, just like you lick a bowl or your hands.

The reason for the verdict on licking the hands is to get the remaining food, not because it’s your fingers. That’s right the verdict is because of the presence of the remaining food. It’s unknown where the blessing lies in the meal. The reason isn’t because it’s the fingers.

Taken from : http://www.al-sunan.org/vb/showthread.php?t=8613

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1432©

Licking the Utensil after Eating is Sunnah?

Repentance

Shaykh Muhammad Saalih ibn al-Uthaymeen hafidhahullaah

Repentance: means turning back from disobeying Allaah to obeying Him.

Repentance: is beloved to Allaah, as He says: "Verily, Allaah loves those who repent and those who purify themselves." [Surah Al-Baqarah: 222]

Repentance: is an obligation on every believer. Allaah says: "O you who believe! Turn to Allaah in sincere repentance!" [Surah At-Tahreem: 8]

Repentance: is from the means of attaining success. Allaah says: "And O believers, all of you, repent to Allaah in order that you may be successful." [Surah An-Noor: 31] Success is when someone gets what he is looking for and is saved from what he is running from.

Through Sincere Repentance: Allaah forgives sins no matter how big they are and no matter how many they are. Allaah says: "Say: O My slaves who have transgressed against themselves (because of sins), do not despair from the mercy of Allaah. Verily, Allaah forgives all sins. Verily, He is All-Forgiving, Most Merciful." [Surah Az-Zumar: 53]

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west. The Prophet SAWS said: "Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west." [Reported by Muslim]

And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance? Allaah says: "And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication. And whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds. And Allaah is Most Forgiving, Most Merciful." [Surah Al-Furqaan: 68-70]

Sincere Repentance: must meet five conditions (in order to be accepted), which are:

1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.

2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.

3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.

4. Determination: to not go back to doing that sin again in the future.

5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: "Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now." The Prophet SAWS said: "Whoever repents before the sun rises from its west, Allaah will accept his repentance." [Reported by Muslim]

O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing.

Written by Muhammad As-Saalih Al-'Uthaimeen
4/17/1406

Repentance

by Shaykh Muhammad Saleh Al Uthaymeen

Speaking Privately with Allah The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Virtues of the Prayer

In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On long journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.

The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”

The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark;meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.

“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.

“And you are patiently accepting the fact that you have just lost such a huge sume of money?” the man asked in bewilderment.

“O ignorant one,” Imam Bukhaaree said,

“do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”[1]
taken from:http://abdurrahmanorg.wordpress.com/2010/12/31/imam-bukhaaree-and-one-thousand-dinars/

Imam Bukhaaree and One Thousand Dinars

Whoever fears Allah, Allah will make a way out for him from where he cannot imagine. Whoever puts his trust in Allah, then Allah is sufficient for him. Allah always acheives His aim, Allah has appointed a measure for all things. [At-Talaq: 2-3]



Ibn Majah and ibn Abi Ad-Dunya record on the authority of Abu Dharr radiyullahu anhu that the prophet salllallahu alayhi wasallam said:



Were the people to act by this verse, it would suffice them.



[Ahmad 21551, Ibn Majah 4220, sahih Ibn Hibban 6669, agreed upon by al-hakim 3819 and adh-dhahabi.



A snippet of Ibnul Qayyim on Trials and Tribulations



The beleiver facing tribulation is like medicine, it removes such disease from him that were to have endured, it would have destroyed him, or at the very least diminshed his reward and ranking. Trials and tribulations extract that disease and prepare him to receive complete reward and lofty ranking. With this in mind, it is understood that the existance of this, with respect to the beleiver, is better for him then it's absence. The Prophet sallallahu alayhu wasallam said:



By the One in Whose hands is my soul, there is no decree that Allah determines for the beleiver except that it is good for him, and this applies to the beleiver. If he meets with times of ease and plentitude, he thanks Allah and that is good for him. If he meets with times of adversity, he is patient and that is good for him.



Therefore trial and tribulation is from the means of Allah aiding His servant, ennobling him and granting him well being. It is for this reason that the most severely tried people were the Prophets, then those closest to them, each person being tried in accordance to his religion. The beleiver is afflicted with tribulation to such an extent that he ends up walking on the earth with not a trace of sin.



Taken from: Trials and Tribulations, Wisdom and Benefits, Imam Al-Izz bin Abdis-salaam, appendix from the work of Ibnul Qayyim

Trial and Tribulation

The aqidah of the Salaf with respect to Eemaan is summarized as:

* Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
* Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
* It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
* kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.

And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:

Kufr Can Occur Without Believing in kufr or Desiring It

Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.

Ibn Hajr said in Fath ul-Baree (12/373):

Amongst the Muslims are those who exit the religion without desiring (qasd) to leave the religion and without choosing a religion other than that of Islaam.

Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):

And in essence, whoever says or commits that which is disbelief, kufr, disbelieves on account of it, even if he did not desire (lam yaqsud) to become a disbeliever (by the act), since no one desires disbelief except as Allaah wills.

To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.

To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.

Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.

To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.

Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),

It has preceded that the one who uttered, when he found his lost camel, "O Allaah, you are my servant and I am your Lord" erred due to extreme joy and he did not disbelieve by these words, even though he uttered pure and clear kufr. This is because he did not intend to say it. And the one who is compelled to utter kufr, has indeed spoken with a word of kufr, but he does not become a disbeliever since he did not desire to utter this word, as opposed to the one who mocks or jests (about Allaah, the Messenger, or the religion). In this case, such an utterance would necessitate disbelief and divorce, even if he was only joking and fooling around, since he desired to utter these words (qaasidun littakallum bil-lafdh). And even if he was just joking, then this would be no excuse for him, as opposed to the case of the one who is compelled, or who erred, or who was forgetful. Such a one is excused...

Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):

Whoever uttered with his tongue a word of disbelief without having any need for it, deliberately saying it, knowing that it is an utterance of disbelief, then he becomes a disbeliever through that both inwardly and outwardly, and we do not make it permissible for it to be said, "It is possible for him to still be a believer inwardly"...

Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):

And it is known that he did not intend by the disbelief mentioned here, the disbelief that relates to belief (i'tiqaad) of the heart only, because a man cannot be compelled with respect to this (i.e. his heart cannot be forced to hold a particular belief, even though he may be forced to say it with his tongue). And He excepted the one who is compelled (to disbelief) but did not meant the one who uttered (disbelief) and believed in what he said, because he excepted the one who is compelled...

In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.

In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
Kufr Can Occur Without Believing in Kufr or Desiring It

Kufr Can Occur Without Believing in Kufr or Desiring It

What is Most Obligatory Upon a Muslim?

Imaam al-Laalikaa'ee (rahimahullah) said after his opening introduction and khutbah to the book, and after testifying that none has the right to be worshipped except Allaah and that Muhammad (alayhis salaam) is His Messenger:


Which translates:

To proceed. Then verily, that which is most obligatory upon a Muslim is knowledge of [the aspects of] the creed of the deen [of Islaam] and what Allaah has obligated upon His Servants including the understanding of His Tawheed and of His Attributes and believing in His Messengers with evidences and with certainty. And arriving at [all of] that and seeking evidences for them with clear proofs. And among the mightiest of statements and clearest of proofs and understandings is:

[1] The Book of Allaah, the Manifest Truth, [2], Then the saying of the Messenger of Allaah (sulAllahu 'alayhi wassalaam), [3] And of his Companions, the chosen, pious ones, [4] Then that which the Salaf us-Saalih were unanimously agreed upon, [5] The holding fast to all of that and remaining firm upon it till the Day of Judgement, [6] Then turning away from the innovations and from listening to them - from amongst those things the astray people have invented.

The foundation of Islam lies upon the beliefs held by the hearts, which are represented in the six pillars of faith (Eemaan) and these form the base and foundation. Having the correct belief is vital because the beliefs held in the heart give rise to the emotions of the heart (such as love, fear, hope), and in turn these emotions of the heart are the propelling factors behind a person's actions. Thus, to ensure that one's speech and action is valid, correct and acceptable to Allaah, the base and foundation, must be sound and correct. Deficiencies, and impurities in the base and foundation will manifest themselves in what is built upon it, which are the actions of the heart and one's outward speech and action. All of this affects nearness or distance of a person to his Lord and the quality of his worship. Therefore, this matter, - "knowledge of [the aspects of] the creed of the deen [of Islaam] and what Allaah has obligated upon His Servants including the understanding of His Tawheed and of His Attributes" - should be the utmost concern of a Muslim.

Al-Laalikaa'ee (d. 418H) What is Most Obligatory Upon a Muslim?

Al-Laalikaa'ee (d. 418H) What is Most Obligatory Upon a Muslim?

His Name, Lineage and Birth:
He is ’Ubayd bin ’Abdillaah bin Sulaymaan Al Hamdaanee Al Jaabiree. The tribe of Jaabir is from the Harb tribe of the Hijaaz. He was born in the village of Faqeer near the Far’ valley in the city of Madeenah in the year 1357AH. In the year 1365AH, he moved with his father to Ma’ad Ad-Dahb.

His Early Studies:
There he began his learning and studying. In the year 1374AH, he moved to Madeenah and due to family reasons he stopped studying for a period of time. In 1381AH, he studied at Daar Al Hadeeth in Madeenah, then he continued at the Ma’hadul-’Ilmee (Center). He entered the Sharee’ah college at the University. He graduated from there in the year 1392AH with excellent grades. He came first in his group of students in Madeenah of Knowledge.

His Teachers:
As for his teachers then all of them have grace after Allaah in educating, cultivating and having the correct understanding of the religion of Allaah. From amongst his teachers at Daarul-Hadeeth in Madeenah are:

1. Shaykh Sayfur-Rahmaan bin Ahmad;
2. Shaykh ’Ammaar bin ’Abdillaah;

His teachers at the Ma’hadul-’Ilmee (Center):
3. Shaykh ’Abdullaah bin ’Abdul ’Azeez Al Khudayree;
4. Shaykh ’Awdah bin Talq Al Ahmadee;
5. Shaykh Dakheelullaah bin Khaleefah Al Kulaytee;
6. Shaykh ’Abdur-Rahmaan bin ’Abdillaah bin ’Ajlaan [He is presently teaching in the Haram Al Makkee];
7. Shaykh Mohammad bin ’Abdillaah Al-’Ajlaan;

His teachers at the University of Madeenah:
8. Al ’Allaamah Muhaddith Hammaad bin Mohammad Al Ansaaree;
9. Al ’Allaamah Muhaddith ’Abdul Muhsin Al ’Abbaad;
10. Shaykh Aboo Bakr Al Jazaa‘iree;

His work:
* He used to be the Imaam in Masjid Sabq in Madeenah from 1387AH till 1392AH.
* He was a teacher at an intermediate school in Jeddah called ’Umar bin ’Abdul ’Azeez from 1392H till 1396H.
* He was a caller at the Da’wah Center in Madeenah and would take charge when the head was away from 1396AH till 1404AH.
* He was a teacher at the University from 1404AH to 1st Rajab 1417AH.
* Then he retired according to the retirement age in the law. During his stay there, he studied for and obtained a Masters degree in Tafseer.

His Character and love of Ahlus-Sunnah:
The Shaykh is very kind to his students, accepts people from all over the world to his house to ask questions and to benefit. He spends most of his time teaching either at his local masjid, his house, over the phone to the students in the Prophet's Masjid, and over the internet. Last year, the Shaykh mentioned that he has about fifteen lessons a week. His care and concern for spreading knowledge and teaching the books of the scholars of Ahlus-Sunnah is very apparent. The Shaykh travels inside and outside the Kingdom for da’wah even though he cannot see. I have never heard him complain once about his loss of sight. Rather, he has excelled in what Allaah has given him in terms of his knowledge, memory and understanding of this religion.

The Shaykh also has a good sense of humour. He takes a lot of interest and care with his family, always providing for them and taking time and effort to please them. The Shaykh has a lot of love for children and plays with them and also teaches them, maashaa‘ Allaah.

He loves Ahlus-Sunnah and particularly always asking about his brothers from the scholars around the Kingdom and elsewhere. Last year (1425AH), he met Shaykh Muhammad ’Abdul Wahhaab Al Banna in the Haram in Makkah and they both hugged each other. Shaykh Mohammad Al Banna cried when he saw Shaykh ’Ubayd for the love he had for him and invited the Shaykh to his house for dinner.

Scholars Praise for him:
The scholars continue to praise Shaykh ’Ubayd Al Jaabiree and recognise his knowledge and understanding maashaa‘ Allaah.

Shaykh Saalih Al Fawzaan was asked about Shaykh ’Ubayd Al Jaabiree and he said take benefit from him as he is known to be from the scholars.

Other elder scholars such as Shaykh Dr. Saalih As-Suhaymee, teacher in the Islsamic University of Madeenah and likewise teacher in the Prophet's Masjid has much love for the Shaykh and praises his knowledge and understanding.

Likewise, Shaykh Rabee’ bin Haadee advises the students to benefit from his knowledge and his understanding.

He said recently, "benefit as much as you can, my son, for I am now 72 years old and I do not know when my time will come…"

As to those who have spoken ill of him from the hate mongers, he said, "You do not expect innovators to put out flowers in front of you, dont worry about what they say, tread this path, the path of knowledge for the Prophet (sallallaahu 'alayhi wa sallam) was not free from being insulted."

And he said, "knowledge without wisdom is destruction. It is upon the callers to have knowledge and wisdom and this comes from sitting with the scholars."

Recently he sent a letter to Shaykh Saalih Al Fawzaan thanking him for his efforts after reading an article of the Shaykh on being upright.

His books:
1. Tayseerul-Ilaah bisharh adilatish-shuroot laa ilaaha illallaah (Printed).
2. Tanbeeh Dawil ’Uqool As-Saleema ilaa Fawaa'id Mustanbata minas-Sitatil-Usool al-Adheemah (Printed by Daar Al Bukhaaree).
3. Imdaad Al Qaaree bi Sharh Kitaab At-Tafseer min Saheeh Al Bukhaaree (Printed in four volumes).
4. Sharh Muntaqa bin Jaarood (not completed).
5. Fath Al-’Aliyil-A’laa bi sharh Al Qawaa'id Al-Muthlaa (Printed).
6. Itihaaful-’Uqool bisharh Thalaathatil-Usool. (Printed and translated into English)
7. Qawaa'id al Fiqhiyah of Abdur-Rahmaan As-Sa‘deea.

Books under publication:
1. Haiyatul-Mubtadi bi sharh Mandoomat-al-Qawaa‘id Al Fiqhiyah.
2. Rasaa‘il Al Jaabiree fid-Da’wah ilal-Jama’aat As-Salafiyyah fi Tahdeer Ath-Thowra Fikriyyah.
3. At-Tuhfatul Jaabiriyyah fi Mulakhas Al ’Aqeedatis-Salafiyyah.
4. Radd ’Ala ’Alee Jiffrey (the Soofee who is currently spreading shirk amongst Muslims). Printed.

His recent lessons in Masjid Nafa’ bin ’Aamir in Madeenah:

Sha’baan 1425H:
# Saheeh Sunan Abee Dawood – Kitaabus-Sunnah.
# Meemiyyah of Al Haafidh Al Hakamee.

Ramadaan 1425H:
# Buloogh Al Maraam – Kitaabus-Siyaam.
# Majaalis Ramadaan from Shaykh Ibn ’Uthaymeen.

Shawwaal 1425H:
# Bahjat Quloob Al-Abraar by Shaykh ’Abdur-Rahmaan As-Sa’adee.
# Buloogh Al Maraam – Kitaabul-Hajj.

Muharam 1426H:
# Buloogh Al Maraam – Kitaabut-Tahaarah (completed in Rabee’-ul-Awwal 1426AH).
# Saheeh Sunan Ibn Maajah – Introduction (completed in Rabī’ al-Awwal 1426).
# Qawaa‘idul-Fiqhiyyah of ’Abdur-Rahmaan Sa’adee (completed in Rabī’ al-Awwal 1426AH).

Safar 1426H:
# The Four Principles – Qawaa‘id Al-Arba’a (completed).

Rabee‘ Al-Awwal 1426H:
# The Three Fundamentals – Usool Ath-Thalaatha.

He has also completed thereafter:
# Kitaab-ut-Tawheed by Imaam Mohammad bin 'Abdul Wahhaab twice in four years.
# Muqadima-tul-Qayriwaaniyyah of Ibn Abee Zayd Al Qayriwaaniyy
# Usool As-Sunnah of Imaam Ahmed
# Sharh Lumat Al-I'tiqaad of Ibn Qudaama by Shaykh Ibn Uthaymeen
# Al-Lu'-Lu' wal Marjaan - Kitaab-ul-Eemaan, Tahaarah, Salaah
# Al Adab Al Mufrad - 22 sittings.
# Riyaadh-us-Saliheen – first fifteen chapters.
# Minhaajus-Salikeen of Shaykh Abdur-Rahmaan As-Sa'adee – All of the chapters on worship.
# Shurootus-Salaah of Imaam Mohammad bin 'Abdul Wahhaab. (The conditions of the prayer).
# As-Sunnah of Imaam Al Marwazee

Currently, the Shaykh is teaching:
# Al 'Aqeeda-tul-Waasitiyyah and
# Minhaaj As-Saalikeen - Kitaab-ul-Buyoo' (Book of Buying and Selling)

Source:
This biography originally appeared on the website Sahab.net but had mistakes. I read it to Shaykh ’Ubayd and this is the corrected version with the approval of the Shaykh himself, may Allāh protect him. ('Abdul Illaah Lahmaamee).

Here is a link to the origin of biography of the Shaykh (hafidhahullaah) by his student; our brother and teacher 'Abdul Illaah Lahmaamee:
http://www.markazmuaadh.com/main_pag...d=3&subcatid=2

[Slight modification for abaption by Zubayr Abbasi]

taken from:

Shaykh 'Ubayd Al Jaabiree

It is from the usool (foundations) of Ahl us-Sunnah wal-Jamaa'ah of all times and ages that the Innovators who are upon the innovations and newly-invented affairs, and who depart from the Sunnah are more harmful to the religion and to its adherents than the sinners who transgress against their own souls. This is because the sinners do not take sin as a path to be followed, they know it is evil, and thus can repent. But as for the Innovators and deviants, they believe their way and path to be good, and thus they misguide the people who think they are following goodness. It is for this reason that the rejection of the Imaams of the religion towards the Innovators and their dislike and hatred of their company and association was very severe, and this methodology itself is taken from the position of the Companions towards the Innovators such as the Khawaarij, the Rafidah, and the Qadariyyah, and this behaviour itself is derived from the texts of the Qur'an and the Sunnah.

Sa'eed bin Jubair said, as occurs in al-Ibaanah of Ibn Battah (no. 89):

أن يصحب ابني فاسقا ، شاطرا ، سنيا ، أحب إلي من أن يصحب عابدا مبتدعا

That my son accompanies a sinful and cunning scoundrel who is a Sunni is more beloved to me than that he accompanies a devoteful and worshipful Innovator.

Imaam ash-Shaafi'ee (d. 204H) said, as reported by al-Bayhaqee in al-I'tiqaad (p.158), Tarikh Dimashq (p. 309) and al-Bidaayah wan-Nihaayah of Ibn Katheer (10/254):

لأن يلقى الله العبد بكل ذنب ما خلا الشرك خير من أن يلقاه بشيء من الهوى

That a servant meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.

Yunus bin Ubaid said to his son, as reported in al-Ibaanah of Ibn Battah (2/466):

أنهى عن الزنا والسرقة وشرب الخمر ولئن تلقى الله تعالى بهذا أحب من أن تلقاه برأي عمرو بن عبيد وأصحاب عمرو

I forbid [you] from fornication (zinaa), stealing and drinking wine. However that you meet Allaah with any of these sins is better to me than that you meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the Mu'tazilah).

Abu Moosaa said as reported in al-Ibaanah of Ibn Battah (2/468):

لأن أجاور يهوديا ونصرانيا وقردة وخنازير أحب إلي من أن يجاورني صاحب هوى يمرض قلبي

That I live next to a Jew or a Christian, or apes and pigs is more beloved to me than that a person of desires who makes my heart diseased (with his deviation) should live next to me.

Abu al-Jawzaa said, as occurs in al-Ibaanah of Ibn Battah (2/467):

لئن تجاورني القردة والخنازيرة في دار ، أحب إلي من أن يجاورني رجل من أهل الأهواء

That apes and pigs are are next to me in a house, is more beloved to me that a man from the people of desires (deviations, innovations) should be next to me (as a neighbour).

Imaam Ahmad said, as occurs in Tabaqaat al-Hanaabilah (1/184):

قبور أهل السنة من أهل الكبائر روضة ، وقبور أهل البدعة من الزهاد حفرة ، فساق أهل السنة أولياء الله ، وزهاد أهل البدعة أعداء الله

The graves of Ahl us-Sunnah from the people of major sins are a garden. And the graves of Ahl ul-Bid'ah from the pious abstemious ones are a pit. The sinful of Ahl us-Sunnah are the awliyaa (friends) of Allaah, and the pious, abstemious of Ahl ul-Bid'ah are the enemies of Allaah.

Imaam al-Barbahaaree said in his work "Sharh us-Sunnah" (no. 149):

إذا رأيت الرجل من أهل السنة رديء الطريق والمذهب ، فاسقا فاجرا ، صاحب معاص ، ضالا ، وهو على السنة ، فاصحبه ، واجلس معه ، فإنه ليس يضرك معصيته . وإذا رأيت الرجل مجتهدا في العبادة ، متقشفا ، محترقا بالعبادة ، صاحب هوى ، فلا تجالسه ، ولا تقعد معه ، ولا تسمع كلامه ، ولا تمشي معه في طريق ، فإني لا آمن أن تستحلي طريقته فتهلك معه

When you see man from Ahl us-Sunnah whose manner is despicable, he is wicked, sinful and oppressive, accompany him and sit with him, since his sin will not harm you. If you see a man who strives long and hard in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go do destruction along with him.

And al-Barbahaaree also said, right after the above passage:

رأى يونس بن عبيد ابنه وقد خرج من عند صاحب هوى فقال يا بني من أين خرجت قال من عند عمرو بن عبيد قال يا بني لأن أراك خرجت من بيت خنثى أحب إلي من أن أراك خرجت من بيت فلان وفلان ولأن تلقى الله زانيا سارقا خائنا أحب إلي من أن تلقاه بقول أهل الأهواء . ألا ترى أن يونس بن عبيد قد علم أن الخنثى لا يضل ابنه عن دينه وأن صاحب البدعة يضله حتى يكفر

Yunus bin 'Ubaid saw his son exiting the house of a person of desires (i.e. misguidance) so he said: "O my son! From where have you just exited?" He replied: "From the company of 'Amr ibn 'Ubaid." So he said: "O my son. That I had seen you exiting the house of shameless and lewd person would have been more beloved to me than that I see you exiting the house of so-and-so! That you should meet Allaah, O my son, as a fornicator, a sinner, a thief or as a treacherous soul is more beloved to me than that you should meet him with a saying of the people of desires (i.e. misguidance)." Do you not see that Yunus ibn 'Ubaid knew that this shameless and lewd person would not misguide his son away from the Religion, whereas the person of innovation (i.e. bid'ah) would misguide him until he causes him to disbelieve."

These quotations illustrate what is established with Ahl us-Sunnah as a principle, that the Innovators are more harmful to Islam and the Muslims than the Sinners. For it is the Innovators who split and divide the Muslims by departing from the Book, the Sunnah, and the way of the Companions and they introduce deviant beliefs and methodologies and innovations in worship, all of which take the Muslims away from their Lord (while thinking themselves to be upon guidance). This erodes the religion and it erodes the attachment of the Muslims to the true and upright religion, to the Book and the Sunnah and the way of the Righteous Salaf, and when that happens, they no longer hold fast to the rope of Allaah which has grave consequences and the bitter taste of which the Muslims then have to experience for centuries after. This is because there are established laws which operate in the creation, and from them is that whenever the people remain upon the Straight Path of Allaah, in belief, speech and deed, they will have unity, honour, strength and be uppermost, and whenever they depart from that Straight Path of Allaah, they will have weakness, loss, defeat, separation and humiliation.

With this foresight, did the Salaf show severe rejection to the Innovators, and they explained to their children and families that even though they do not tolerate sin, nevertheless, they would prefer that their sons and offspring indulge in sin than enter into any of the deviations and innovations. And this is the way of Ahl us-Sunnah in all times and ages - a methodology by which the pure religion is preserved and protected.

Unfortunately today the scales have been turned such that those who are upon the major innovations such as the Innovations of the Khawaarij, the Qadariyyah or those of the Mu'tazilah, and the Jahmiyyah are praised and lauded due to the seemingly pious character they display (whereas they are hated in the sight of Allaah for their innovation and deviation). Thus a man may propound the aqidah of the Khawarij, the Mu'tazilah, the Murji'ah and the Jahmiyyah in his works, but just because he calls for revolutions in the name of "social justice" and "upholding the Sharee'ah of Allaah", he is lauded and praised as "the Shaykh of Islam" and "the Mujtahid", and "the Mujaahid" and so on. This behaviour is nothing short of treachery to the Ummah.

Important Note: Ahl us-Sunnah distinguish between those who are leaders and callers to innovation and those who are merely the followers of innovation (without calling to it), and those who are the general folk who are upon affairs of innovation out of ignorance and out of following their leaders. And Ahl us-Sunnah deal with each of these categories in a particular and specific manner. The principles regarding this subject will be outlined in other articles inshaa'Allaah.


The Innovators are More Evil and Harmful Than the Disobedient Sinners

The Innovators are More Evil and Harmful Than the Disobedient Sinners

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=7982

By: Shaykh Dr. Salih as-Suhaymee
Translated by: Abbas Abu Yahya

The question: When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment) he says: ‘I am a Sunni and I am not a Salafi.’

The Shaykh Answered:
‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!

The Sunni O you Miskeen (impoverished person) is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!

Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it is obligatory upon you to honour yourself by ascribing yourself to the Salaf and to the Manhaj of the Salaf, since indeed ascription to that is obligatory.

Ahl-ul-Sunnah, the Salaf, the followers of the Salaf, the Firqat an-Najjeeyah, the Taifat-ul-Mansoorah, the Jamaa’ah, the Salafi and the Sunni, all of these mean one title: and they are the Jamaa’ah, and they are similar to those whom were upon what the Prophet -sallAllaahu alayhi wa sallam- and his Companions were upon.

So be a serious Salafi – be a serious Salafi, just like the Salaf used to say – a Salafi ascribing to the Manhaj of the Salaf in sayings, actions and belief.

And I believe that whoever brags with this type of talk (‘I am a Sunni and I am not a Salafi.’) is very far from the Manhaj of the Sunni which is the Manhaj of the Salaf.

May Allaah give everyone the capability to obtain beneficial knowledge and righteous actions. May Allaah send prayers, peace and blessings upon our Prophet Muhammad, his Family and all his Companions.’

[Taken from the Shaykh's lesson from the 'Explanation of 'an-Nasihah al-Waladeeyah liAbee al-Waleed al-Bajee Rahimullaah-' end of tape one.]
Translation source: Yesterday’s Email of Br. Abbas Abu Yahya on West London Dawah yahoogroup.

He says, “I am Sunni, I am not Salafi”