SOME GOOD BOOKS TO READ

Authentic e-Books from al-Ibaanah The Conditions, Pillars and Requirements of the Prayer The Night Prayer in Ramadaan Lessons on Fasting, Taraaweeh and Zakaat Praying ‘Eid in the Musallaa is the Sunnah Creed The Divine Pre-Decree and Ordainment of Allaah Sufficiency in Creed (Lum’at-ul-’Itiqaad) The Correct Belief and what Opposes It The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions Belief in the Angels and Its Effect on the Life of the Ummah Methodology Provisions for the Caller to Allaah Magnificent Points of Advice for those who have turned to the Way of the Salaf The Difference between Advising and Condemning This is Our Call (The Way of the Salaf) Aspects of the Days of Ignorance The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books Current Affairs My Experiences in Great Britain History and Biography Rectifying False Notions on an Important Issue Knowledge Ten Guidelines for Obtaining Knowledge Laying the Foundations for Seeking Knowledge The Student of Knowledge and Books Qur’aan and Hadeeth The Status of the Sunnah in Islaam Clarifying the Evidence in Referencing and Verifying the Hadeeth: “There is no ‘Itikaaf except in the Three Mosques” Khutbat-ul-Haajah [The Sermon for Necessities] How are we Obligated to Interpret the Noble Qur’aan? Purification of the Soul Alleviating Grievances in Describing the Condition of the Strangers Guarding the Tongue Warnings and Refutations Condemning the Practices of those who claim Sufism Returning a Reply to the one who Requested me not to Print my Book Debating the Concepts of the Jamaa’at at-Takfeer Selected Examples from the Characteristics of the Extremist Khawaarij Al-Qaradaawee on the Scales Tawheed Explanation of “The Nullifiers of Islaam” Explanation of “The Meaning of Taaghoot” Explanation of “The Four Rules Regarding Shirk” The Three Fundamental Principles (Text) Basic Principles on the Subjects of Tawheed, Fiqh and ‘Aqeedah Fiqh Forbidden Business Transactions in Islaam Miscellaneous The Obligation of Veiling The Status of Jesus in Islaam Advice to the Muslim Woman _

Ruling on saying “I am a Salafi”

Ruling on saying “I am a Salafi”

I have come to know a person who follows the Salafi da’wah and I have read a book about this movement. I believe that the Salafi da’wah is correct and that those who follow it have the sound ‘aqeedah belief), but there are some matters I want to ask about
How correct is it from an Islamic point of view to use the word “Salafi” and to describe oneself in this way?
If a person says that he is a Salafi, is he praising himself? Is this considered to be dividing the ummah?
If we tell the Sufis that their madhhab is not correct, and that neither the Prophet (peace and blessings of Allaah be upon him) or his Companions taught it, they will respond that the Prophet (peace and blessings of Allaah be upon him) or his Companions did not use the word “Salafi” either, so how should we reply to them?

Praise be to Allaah.

We can answer this question with the following points:

Each person is obliged to follow the guidance of the Messenger of Allaah (peace and blessings of Allaah be upon him) and his Companions. This is the way of Ahl al-Sunnah wa’l-Jamaa’ah and the followers of the righteous predecessors (al-salaf al-saalih). Allaah says (interpretation of the meanings):

“Say (O Muhammad): ‘This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the mushrikeen (polytheists… those who worship others along with Allaah or set up rivals or partners to Allaah).” [Yoosuf 12:108]

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the oath he has chosen, and burn him in Hell – what an evil destination!” [al-Nisa’ 4:115]

Whoever follows the way of the Messenger of Allaah (peace and blessings of Allaah be upon him) belongs to the salaf al-saalih, even if the people call him something else; by the same token, whoever goes against it and deviates from the Sunnah is an innovator, even if he claims to be a Salafi.

If a person calls himself a Salafi to express his gratitude for having been guided to this way, or to clearly distinguish himself from innovation, then this is OK and is allowed in Islam. But if he says it only for the purpose of praising himself, then this is not allowed, because Allaah says (interpretation of the meaning): “… therefore justify not yourselves…” [al-Najm 53:32 – Yusuf ‘Ali’s translation]. Similarly, it is not allowed if it is said in a spirit of tribalism or sectarianism, because such attitudes are forbidden, as is clear from the following story: Jaabir ibn ‘Abd-Allaah said: “A man from the Muhaajireen shoved a man from the Ansaar from behind, so each man’s people gathered around him, saying ‘O Muhaajireen (come and help)!’ or ‘O Ansaar (come and help)!’ News of this reached the Prophet (peace and blessings of Allaah be upon him) and he said, ‘Stop this, for it is repulsive.’ Then he said, ‘What is this call of the people of jaahiliyyah? What is this call of the people of jaahiliyyah?’” (Reported by Imaam Ahmad, 14105; the hadeeth is also to be found in al-Saheehayn). The Prophet (peace and blessings of Allaah be upon him) called it the call of the people of jaahiliyyah and described it as repulsive, even though the words “Ansaari” and “Muhaajiri” are Islamic words, the first referring to those who supported Allaah and His Messenger, and the second referring to those who left the land of kufr and migrated to Allaah and His Messenger. Why were they described in this manner? Because in this instance, the words were not used in a permissible fashion; the usage was a sectarian and political one that could have led to fighting between the two groups. The same applies to the word “Salafi”.

If the Ahl al-Sunnah and the salaf draw a line between themselves and the innovators, this is not considered to be dividing the ummah, as those who criticize the use of this word think is the case, but this distancing of oneself has to be done in accordance with the degree of bid’ah – whether it is major or minor – and should be regulated by the overall interests of the Islamic da’wah.

The Sufi claims mentioned in the question are not valid. The denunciation is not merely because of the word “Sufi”, which is a general word that may be applied to things approved of in Islam, such as asceticism (zuhd) and fear of Allaah, or it may be applied to innovations such as monasticism and extremism. Rather the denunciation is because of the various types of shirk, major and minor, that are connected with Sufism and its tareeqahs. The word Tasawwuf (Sufism) now refers to the Sufi tareeqahs and the kinds of innovations they have. Sufism – as is obvious from their books and how Sufis actually are – includes deviant ideas of kufr, such as hulool (incarnation or the belief that the Creator may be indwelling in His creation – exalted be Allaah above what they say), ittihaad (union) and wahdat al-wujood (pantheism or the unity of existence, which is the belief that the Creator and His creation are the same thing, and that everything in existence is Allaah – exalted be Allaah above what they say), and going to extremes in what they say about the awliya’, in addition to their innovations in the matter of acts of worship and awraad (du’aa’s).

The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit.

We ask Allaah to help us and you to follow the truth and act upon it. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Chain letters are shirk.

By:Yusuf Atiff Bin Abdel-Lateef Diab

Bismillah, Alhumdulillah wa Salatu wassalaam’alaa RasulAllaah wa ba’ad,

There occurs today a very detestable practice among our muslim sisters in
particular but not specific to them. It is the indulgence and participation in
email chain letters. For those of us not familiar with this activity, it is
where someone sends an email letter with some sort of story pertaining, in most
cases but not always, to something Islamic, and then they put a condition at the
end of this story to distribute this email to a certain number of people. The
condition usually is a severe warning against not forwarding the email to the
certain number of people in which case some calamity or mishap will occur if it
is not done. In other cases the condition proposes a special benefit for
forwarding the email to the certain number of people. Ordinarily this is a form
of shirk that I think most people would be aware of or at least should
recognize. Believing that some act not from the Qur’aan or Sunnah, if done, can
cause some harm and/or benefit is indeed shirk. In doing
so we set up a rival to Allaah, for truly it is only Allaah who can benefit us
or harm us, and only Allaah can remove such harm. As Allaah says in Surah
Al-An’am ayah 17:

“And if Allaah touches you with harm, none can remove it but He, and if He
touches you with good, then He is Able to do all things.” One of the things we
learn from this ayat is that any harm that afflicts us can only be removed by
Allaah, so to specifically believe in bad omens, which includes bad luck and the
belief that certain practices, not endorsed by Allaah or The Prophet  , can affect the outcome of future events, is in essence the
meaning of an omen. So to believe in these omens would be belief that other than
Allaah can remove such harm from us, which is setting a rival with Allaah in
this removal of harm, which is shirk! And Allaah says in Surah al-Ma’aidah ayah
72 : “Verily, whosoever sets up rivals in worship with Allaah, then Allaah has
forbidden Al-Jannah for him, and the Fire will be his abode.”

Imam Ahmad reports, on the authority of Ibn `Amr radhi Allahu anhumma, that the
Prophet said:

“Whoever is turned back from his objective by a bad omen has committed Shirk.”
They asked: “And what is the expiation for that?” He
replied: “It is to say: “Oh, Allah! There is no good except that which You
bestow and there is no evil except that which You bestow and there is none has
the right to be worshipped but You.”

In many circumstances these chain emails threatens the reader that “if” the
email is not sent to the certain number of people then “such and such” will
occur. As reported in the above hadith this is Shirk! As is reported on the
authority of Ibn Mas’ood radhi Allahu ’anhu in a marfoo’ form, that he said:
“At-tiyarah (belief in omens) is Shirk, at-tiyrah (belief in omens) is Shirk.
There is none among us who is not afflicted by it, but Allah, by true dependence
on Him removes it from the heart.” [1] So this hadeeth / athar is a
rejection of belief in omens because such beliefs necessitates negation of
belief in Allah’s Qadr and because it causes the heart to become attached to
other than Allah, which is Shirk.

Also it is reported on the authority of Abu Hurairah radhi Allaahu anhu that the
Messenger of Allah said:

“There is no `adwaa [2], no tiyarah (belief in omens) and no
haamah[3] and no Safar [4]” (Narrated by Bukhari and Muslim)

Muslim, in his Saheeh, adds: “…and no naw and no ghoul [6].”

Now what is even more disturbing is that these omens are presented and
beautified in the form of “harmless” conditions and mere fun. No doubt a trick
for shaytaan ar rajeem, wa iyaadhu billah.

The most recent one of these shirk chain emails that I came across, put the
condition that “if you love Allaah, then forward this letter to..”!!! This
should indeed be a higher degree of disturbing for Ahl Sunnah as it entails
speaking about an attribute of Allaah without knowledge, namely Allaah’s love.
How is it that one can put a condition to Allaah’s love based on doing an act
that has no precedence in The Book of Allaah or The Sunnah of His Messenger
 ?!?! This is indeed a form of ilhad (deviation)
regarding the attribute of Allaah, and a form of shirk in this category of
Tawheed (Asmaa wa Sifaat). The love of Allaah is attainable through many acts of
ibaadah mentioned to us in the Quran and Sunnah, and thus to innovate in this
noble venture is a disgusting type of bidah, pursued in most part by those of
ahl kalam (The people of false rhetoric), the philosophers, and the sufis. Those
people who chose not to be content with the established
texts of Al-Islaam, but rather engage in exercising their intellect with regard
to the deen. As we should know the Beautiful, Perfect and Lofty Names and
Attributes of Allaah are tawqeefiyyah, meaning they are derived from the text of
The Qur’aan and The Sunnah. Speaking about Allaah’s Names and/or Attributes
without knowledge that which was not mentioned by Allaah or His Messenger
 or the righteous predecessors of this Ummah
constitutes a great offense against Allaah and His Deen. Allaah Subhana wa
Ta’ala says in Surah Al Ar’af ayah 33: “Say: My Lord has forbidden.. and that
you say about Allaah that of which you have no knowledge”. And Allaah says in
Surah al-Isra’a ayah 36: “Do not pursue that of which you have no knowledge.” So
we must be extremely careful not to attribute to Allaah or place a condition on
His Ta’ala attributes that was not mentioned in any text of The Qur’aan and
Sunnah, even if it appears to agree with our intellect. This
is the methodology of the Sahabah concerning the Names and Attributes of
Allaah, and it is the methodology that we in turn should adopt.

In conclusion I offer this sincere advise, and straightforward warning, if you
or anyone you know is in the practice of writing these emails, or forwarding
them, please revere Allaah and set not up rivals with him by spreading this
fitnah of belief and indulgence in omens and superstious practices. Like so many
other types of hidden shirk, it is beautified and marginalized until it enters
our home as something that we take to be so minute and insignificant.

May Allah Al-Wakeel rectify the affairs of the Ummah. May He, Al-Walee protect
us from all forms of Shirk, major and minor, hidden and apparent. Ya Allaah
Al-Mawlaa support us against the plots of shaytaan ar rajeem and our nafs and
desires. Wa SallAllahu wasallem wa Barrik ’alaa RasulAllaah wa ‘alaa ’Alyhi wa
Sahbihi ajma’een.

———— ——— ——— ——— ——— ——— -

[1] Narrated by Abu Dawood and At-Tirmidhi, who said it is authentic, but considered
the last part of it to be Ibn Mas’ood’s own statement       [2] Infectious or contagious disease.

[3] Interpreting omens based on the flight of a nocturnal bird.

[4] Some scholars said that it refers to parasites which infest the stomach and
intestines of mankind and cattle, while others said that it refers to the pagan belief that the
arrival of the month of Safar in the Muslim calendar bodes ill, while the dictionary defines safar as jaundice – and Allah knows best.

[5] belief that the positions of the stars affect the climate

[6] ghosts and ghouls

From the book: Advice to the Youth of Ahlus Sunnah.

By Sheikh Ibrahim Ar Ruhaylee

Firstly:  From the established principles in the religion of Islam is that the Muslim should greatly emphasize the reformation and emendation of his own self, work diligently towards securing the success of his own soul and distance himself from those things which would bring about his destruction, before he concerns himself with others as Allah says in the Qur’an:

            “By al Asr, Verily man is in loss, except those who believe and do righteous actions and exhort one another to the truth and exhort one another to patience.” 

Second point:  It is imperative to know that Ahlus Sunnah is the first one to thoroughly exemplify the religion of Islam, whether in the issues of Aqeedah or Sulook.  It is from a restricted understanding and outlook to believe that the Sunni or the Salafi is one who only exemplifies the creed of Islam without emphasizing the appropriate Islamic manners and etiquettes, and discharging the rights that are due to every Muslim from amongst them.  Sheikh Islam Ibn Taymiyah said towards the end of his book Al Aqeedah wasiteeyah after mentioning the principles of Ahlus Sunnah in relation to Aqeedah:

            “… and they along with these principals; enjoin the good and forbid evil, based upon the legislative guidelines.  They see the obligation of performing Hajj, jihad, Jumu’ah and the E’id prayers alongside the Muslim ruler, whether they are righteous or rebellious and disobedient.  They work diligently to preserve the Muslim community, they deem it part of the religion to give Naseehah to the Ummah and believe wholeheartedly in the statement of the Messenger of Allah:

            “The believer to another believer is like one solid structure, one part strengthening the other then he interlocked his fingers to demonstrate.”

Third point:  From the most important objectives, which Islam encourages the Muslim to emphasize and be diligent in, is the guidance of humanity to the religion of Islam, as the Prophet Muhammad sallahu alaihi wa salam said when he sent Ali Ibn Abi Talib to Khaybar:

            “If Allah was to guide one person by your hands, it is better for you than red camels.”

            It is binding upon the one whom Allah has favored and guided to the Sunnah to be diligent and exert every effort possible in calling those who have deviated from the Sunnah or have shortcomings regarding it, back to its implementation.  It should be done with gentleness and leniency in order to bring their hearts closer to accepting the Haqq.

Fourth point:  It is very important, especially for those students of knowledge who are involved in giving da’wah, distinguishing between Mudaarat and Mudaahanah.  As for Mudaarat, is pertaining to leniency and gentleness in your dealings with people, then it is highly recommend. 

Fifth point:  The Da’ee who is involved in calling people to this deen has two legislated paths that he can follow in doing such, which are supported by evidences ( from the Qur’an and the Sunnah):

1. Maslak ut Ta’leef wal Targheeb:  The path of leniency and encouragement.  Certainly, this is encouraged.
2. Maslak ul hajar wat Tariheeb:  The path of boycotting and chasing people away.

The truth of the matter is that he is mistaken if he treads either path absolutely with everybody, rather it is appropriate for him to take the path, with everyone who opposes the Haqq, which is more likely to bring about his acceptance of the truth and his return to what is correct.  So if Ta’leef is more beneficial for the one who is disobedient, and more likely to bring about his rectification and reformation then this what is legislated.  But if boycotting is better and more effective then this is what is legislated.

When We Pardon One Another

It is obligatory that we coöperate in what we agree upon in aiding the truth and in calling to it as well as in warning from what Allah and His Messenger, , have prohibited. As for overlooking one another in what we disagree with then this is not definite, rather the issues that occur are looked at in detail. So if the disagreement is from the issues related to al-Ijtihaad when the evidence is not clear then it is obligatory not to go against one another. As for whatever opposes the Book and the Sunnah then it is obligatory to reject whatever opposes the texts while observing wisdom, good admonition, and debating in a good way. The Most High says: {Cooperate on piety and God-consciousness but do not coöperate upon sin and transgression.} al-Maaidah: 2

And the Glorified says: {the believing men and the believing women are supporters of one another; they enjoin the good and forbid the evil.} at-Tawbah: 71

And the statement of the Mighty and Glorious: {Call to the path of your Lord using wisdom and good admonition while you debate with them in a good way.} an-Nahl: 125

As well as the statement of the Prophet, : (Whoever from among you sees some evil then let him change it with his hand, and if he is not able then with his tongue, and if he is not able then let him hate it with his heart…)”

“…It is not a need when it comes to the obligation of uniting the Muslims to put off forbidding the evil when one commits wrong or believes that is incorrect such as the Sufis or other groups. Rather the need for true unity is in commanding the good and in forbidding the evil and in explaining the truth to the one who is misguided or who holds an opinion that contradicts the truth contained within the divine legislation until they unite upon the truth and they reject what opposes it. This is the fulfillment of His statement: {Cooperate on piety and God-consciousness but do not cooperate upon sin and transgression.} And His Statement: {And so that there will be from among you a nation that calls to good and enjoins good while forbidding evil. These are the ones who will be successful.} Aali ‘Imraan: 104

Whenever the people of truth remain silent in explaining the errors and mistakes of the people then they will not achieve the good that Allah commands them with such as calling to good, enjoining the good, and forbidding the evil. It is known that this will result in the silent one falling into sin when he chooses to reject forbidding the evil, the person who commits errors and mistakes will continue making errors and mistakes, and the one who opposes the truth will remain opposing the truth. All of this opposes what Allah has legislated of giving advice, cooperating upon good, enjoining the good, and forbidding the evil. And Allah is sustainer of success…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Bid’aah – Don’t Do it, Forbid it, & Warn Against It

Compiled from Ahlus-Sunnah wal-Jamaa’ah Websites By Abdullah ibn AhmadIn the name of Allaah, Most Gracious, Most Merciful All praise is due to Allaah. We praise Him, seek His aid, and His forgiveness. We seek refuge in Allaah from the evils of our souls and the evils of our actions. Whomsoever Allaah guides, none can misguide. And whomsoever Allaah allows to go astray, none can guide him. I bear witness that there is none worthy of worship except Allaah, Alone and without any partners, and I bear witness that Muhammad is His slave and Messenger. Imagine that o­n the Day of Judgment, when the sun will be o­ne mile away and we will be submerged in sweat according to our sins, our beloved Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) invites us Muslims to drink from the river of Al-Hawd, o­ne drink from which quenches o­ne’s thirst forever. 1Then as we approach the Prophet (sallAllaahu ‘alayhi wa sallam), some will be taken away, and the Prophet (sallAllaahu ‘alayhi wa sallam) will say, “They are my followers, they are my followers.” He will then be told, “You do not know what innovations (in the religion) they made after you.” 2 Khatibs around the world warn their listeners, as did the Prophet (sallAllaahu ‘alayhi wa sallam) warn the companions (radiallaahu anhuma) not to commit bid’ah, a word many justifiably hate, but an act we can’t seem to shake free from or care enough about to forbid. So what is bid’ah? The Shari’ah definition of bid’ah is: “A newly invented way [beliefs or action] in the religion, in imitation of the Shari’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed.” 3 Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) said, “There is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it. 4 The Prophet (sallAllaahu ‘alayhi wa sallam) also advised us, “I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire” 5 Some ask, “What’s the big deal? We have bigger problems to tackle.” Some claim it’s between them and Allaah (‘azza wa jall). And some claim their intention is “good.” To those who stated there are bigger problems, please understand there is no bigger problem than failing to protect the purity of Islam and failing to stop the division we suffer from. What bigger problem could there possibly be than the dilution of Islam and the deterioration of the deen Allaah chose and perfected for us? And these are just a few of the consequences of bid’ah, as you’ll soon read, inshaAllaah, along with their proofs.

Sunnah and Hadeeth

The Sunnah refers to the commands, prohibitions, sayings, actions and tacit approvals of the Messenger of Allaah (صلى الله عليه وسلم). The whole of the Sunnah falls under the command of Allaah in His Book:

“Whatsoever the Messenger gives you then take it and whatsoever he prohibits you from then refrain from it.” [Sooratul-Hashr 59:7]

The taabi’ee, Imaam az-Zuhree said:

“Clinging to the Sunnah is to be saved, as Imaam Maalik said, ‘like the Ark of Nooh.’ He who embarked upon it was saved and he who did not was destroyed.” [ad-Daarimee]

The knowledge of the Sunnah has reached us via means of the hadeeth of the Messenger of Allaah (صلى الله عليه وسلم). The hadeeth refers to a combination of a text and a chain of narration (isnaad) beginning from the Prophet (صلى الله عليه وسلم) and ending at the scholar who recorded that hadeeth. There are a number of conditions that the hadeeth must meet based upon which it is divided into two broad categories saheeh (authentic) and da’eef (weak). The authentic hadeeth is that hadeeth from which beliefs and legislation can be derived. The weak hadeeth does not allow us to derive beliefs or legislation from it.

Arkan ul Islam

The Pillars of Islam

 Arkan Ul Islam are its basic foundations upon which is established ; they are five , mentioned in the narration by Ibn Umar in Which the prophet said:

( بنى الإسلام على خمسة : على أن يوحد الله ( وفى رواية أخرى على خمس): شهادة ألا إله إلا الله ، و أن محمدا عبده و رسوله ، و إقام الصلاة ، و إيتاء الزكاة ، و صيام رمضان ، و الحج . فقال رجل : الحج و صيام رمضان ، قال : لا صيام رمضان و الحج ، هكذا سمعته من رسول الله صلى الله عليه و سلم – متفق عليه – و اللفظ لمسلم.

“ Islaam is raised on five (pillars): To establish His Tawheed {and in other narration “The Shahaadah (testimony) that La illaha illa Allaah ( none has the right to be worshipped but Allaah ) and that Mohammed is Allah’s salve and Messenger}, establishment of prayers, payment of Zakaat, the fast of Ramadan , and pilgrimage to (to Makkah) . A person said ( to the narrator) ( which of the two precedes the other ) Pilgrimage or the fast of Ramadan? Upon this (the narrator) replied: No ( it is not the pilgrimage first) but the fast of Ramadan precede the pilgrimage , this is how I have heard it from Allaah’s Messenger”

 FIRST: The Shahaadah of :

 لا إله إلا الله ، و أن محمدا عبده و رسوله

La ilaaha illal laah,Mohammed Rassoulul laah Is the deceived belief expressed on the tongue as though one sees with his own eyes the certainty of his firm conviction. The fact that Shahaadah has been made as single pillar despite the multiplicity in what is being attested, because of either of the following (reasons):

The Messenger is a bearer ( of News) about Allaah تعالى . Attesting therefore , that he , the messenger is a true slave of Allah and bearer of the message ( of Islaam) is part of the meaning of Shahaadah ( La illaha illal laah) or That the two testimonies la illa illal laah , and Mohammed Rassoulal laah   are ( the required) bases for the rightness of deeds and their acceptances , since both , the validity and acceptance of deeds , cannot be achieved without Al-Ikhlas to Allaah ( sincere devotion of intention to Allaah alone) and Mutaba’ah ( following) of Rasooulaul laah . It is through Al-Ikhlas that the Shahaadah of la illah illa llah is realized , while through Al-Moutaba’ah of Rasoolul laah , the Shahaadah that Mohammed is Allaah’s slave and Messenger is manifested.  Some of the benefits attained by the declaration of the great Shahaadah include the liberation of the heart and soul from slavery to the created, and from following paths other than the Messenger’s path.

SECOND: Regarding the establishing of Prayers: it is worshipping Allah by performing it in the right and perfect manner19 and its prescribed times. Some of it’s benefits include the openness of the chest, contentment joys and detrainment from committing sins and wrong-doing.

 THIRD: The Giving of Zakaat: is devoting worship to Allaah by offering the obligatory prescribed amount charity deducted from the wealth upon which Zakaat is due. Some of it’s benefits are : purifying the self from immoral characteristics like misery , and fulfilling the needs of Islaam and Muslims.

FOURTH: Fasting: It is devoting worship to Allaah by refraining from any everything known to nullify the fast during the days of the month of Ramadan.

 Fasting coaches the self to endure the relinquishment of what it likes seeking to gain the pleasure of Allaah.

 FIFTH : The Hajj to the House of Allaah:  is worshipping Allaah by going to the sacred House (Al-Ka’abh) to execute the rites of Hajj.

Some of the benefits includes: the training of the self to expend the physical and financial sacrifices in obedience to Allaah تعالى  . This is the reason why Hajj is considered as one kind of Jihad in the cause of Allaah تعالى.

Shaykh Salih Al-Fawzaan Defines Innovation

Ash-Sheikh Saalih Al-Fawzaan (may Allah preserve him) said in o­ne of his verdicts:  Question 181: Indeed there has appeared between the students of knowledge differing regarding the definition of the innovator. So some of them said: he (the innovator) is whoever said or did an innovation, even if the proof was not presented to him. And from among them are those who said: the proof must be established for him. And from among them are those who made a difference between the Mujtahid scholar, and others besides him from those who established their principles that are in opposition to the methodology of the People of the Sunnah and the Jamaa’ah. And there has appeared from amongst some of these statements the declaration of Ibn Hajr and An-Nawawee as innovators, and refusing to pray for mercy upon them. We seek from your eminence a clarification regarding this issue, which the discussion about it has increased. May Allaah reward you with good. Answer:Firstly, it is not appropriate for the beginning students of knowledge and others besides them from the common folk, to busy themselves with declaring people innovators (Tabdee’) and declaring people to be immoral sinners (Tafseeq). This is because it is a matter that is dangerous, and they do not have the knowledge and comprehension in this matter. Also, this causes hatred and enmity between them. Therefore, it is obligatory upon them to busy themselves with seeking knowledge, and restraining their tongues from that which contains no benefit – rather it contains harm for them and for others besides them as well.Secondly, innovation (Al-Bid’ah) is what has been introduced into the religion from what was not from it. This is due to the statement of the Prophet (sallallaahu ‘alayhi wa salaam – may prayers of blessing and peace be upon him), “Whoever introduces into this matter of ours what is not from it, then it is rejected.” [Reported by Al-Imam Al-Bukhaaree in his Saheeh (3/167) from a narration o­n the authority of ‘Aa’ishah – may Allaah be pleased with her].And if a person did something that is in opposition to the religion due to his ignorance (he simply did not know), then verily he is to be excused because of his ignorance, and he is not to be ruled an innovator (Mubtadi’). However, his action is (still) considered an innovation.Thirdly, whoever has some mistakes in matters of Ijtihaad (scholarly deduction), which some others besides him made interpretation concerning – like Ibn Hajr and An-Nawawee, and what occurred from them of interpreting some of the Attributes of Allaah – then that person is not to be ruled as an innovator. Rather, it should be said: This which occurred from them is a mistake, and it is hoped that they will be forgiven due to what they brought forth of tremendous service for the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him). So they are two great Imaams, who are reliable according to the people of knowledge. Source: Al-Muntaqaa min Fataawaa Al-Fawzaan, Volume 2Conveyed from Sahab net.Posted o­n 2/21/07http://www.sahab.net/forums/showthread.php?t=344465Translated by Aqeel Walker2/23/07  قال الشيخ صالح الفوزان حفظه الله في إحدى فتاواه :181 ـ لقد ظهر بين طلاب العلم اختلاف في تعريف المبتدع‏.‏‏.‏ فقال بعضهم‏:‏ هو من قال أو فعل البدعة، ولو لم تقع عليه الحجة، ومنهم من قال لابد من إقامة الحجة عليه، ومنهم من فرَّق بين العالم المجتهد وغيره من الذين أصلوا أصولهم المخالفة لمنهج أهل السنة والجماعة، وظهر من بعض هذه الأقوال تبديع ابن حجر والنووي، وعدم الترحم عليهم‏.‏‏.‏ نطلب من فضيلتكم تجلية هذه المسألة التي كثر الخوض فيها‏.‏‏.‏ جزاكم الله خيرًا‏؟‏ أولاً‏ :‏ لا ينبغي للطلبة المبتدئين وغيرهم من العامة أن يشتغلوا بالتبديع والتفسيق؛ لأن ذلك أمر خطير وهم ليس عندهم علم ودراية في هذا الموضوع، وأيضًا هذا يحدث العداوة والبغضاء بينهم، فالواجب عليهم الاشتغال بطلب العلم وكف ألسنتهم عما لا فائدة فيه، بل فيه مضرة عليهم وعلى غيرهم‏.‏ ثانيًا‏:‏ البدعة‏:‏ ما أحدث في الدين مما ليس منه لقوله صلى الله عليه وسلم‏:‏ ‏(‏من أحدث في أمرنا هذا ما ليس منه فهو رد‏)‏ ‏[‏رواه الإمام البخاري في ‏"‏صحيحه‏"‏ ‏(‏3/167‏)‏ من حديث عائشة رضي الله عنها‏]‏، وإذا فعل الشيء المخالف جاهلاً فإنه يعذر بجهله ولا يحكم عليه بأنه مبتدع، لكن ما عمله يعتبر بدعة‏.‏ ثالثًا‏:‏ من كان عنده أخطاء اجتهادية تأوَّل فيها غيره كابن حجر والنووي، وما قد يقع منهما من تأويل بعض الصفات لا يحكم عليه بأنه مبتدع، ولكن يُقال‏:‏ هذا الذي حصل منهما خطأ ويرجى لهما المغفرة بما قدماه من خدمة عظيمة لسنة رسول الله صلى الله عليه وسلم، فهما إمامان جليلان موثوقان عند أهل العلم‏.المنتقى من فتاوى الفوزان- الجزء الثاني-    منقول من شبكة سحاب الخير

Can We Sit With the Common Folk from the People of Innovation?

Author: Shaikh Abu ‘Amr Al Haajooree (may Allah preserve Him)Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee

Question: O Shaikh, I have a question with regards to the common folk from the people of innovation. You have some who say that it is ok to mix with them, go to their masaajid, and sit in their classes for Qur’an and Arabic language for example. Some students of knowledge say that this is ok while other students of knowledge disapprove of this and use against them those various proofs from the Qur’an & Sunnah, about the avoidance of sitting with the people of innovation as well as the many statements of the people of knowledge about this issue. The question is O Shaikh, are these proofs from the Qur’an and Sunnah, and the statements of the scholars about not sitting with the people of innovation applicable to the common folk from the people of innovation as well? Answer: The proofs point to avoiding and staying far away from the people of innovation irregardless whether they are the leaders or followers; especially if they teach Qur’an or Arabic language, grammar and the like. As long as they teach, it is not permissible to sit with them and attend their classes; even if they are o­nly teaching Qur’an. Ibn Sareen, Allah’s Mercy be upon him, when the innovator came to him to recite Qur’an to him, he expelled him and did not want to hear anything from the Qur’an from him (or any other) innovator. It is not permissible to sit with them. If they are the common people from the people of innovation but they teach, they are in fact considered to be callers; if you sit with them they might infect you with some of their doubts; due to this it is incumbent to stay far away from them. If they are common people from the people of innovation who don’t really understand and they do not teach, then it is permissible for a student of knowledge who is caller to go to them and teach them, give them good advice, and explain the truth to them. This is good and from giving good advice. However, I do not advise, nor is it correct for the common people from the people of the Sunnah to mix with the common people from the people of innovation! Question: May Allah reward you O Shaikh. O Shaikh, how then do we deal with those students who are, or claim to be Salafy but are soft and easy in this issue? Answer: In general, some of them are in fact Hizbee (i.e. not Salafy); they however, just give the appearance and act like they are Salafy. Others are in fact Salafy but they have not studied this issue well (and it is this lack of knowledge that causes them to be soft and easy in this affair). While others are not Salafy, they intend well but they do not know what Salafiyyah is. Therefore, advise them. Meaning, advise the o­ne who shows you the Sunnah and that he is acting upon it. Show him the proofs and evidences from the Qur’an and the Sunnah. Likewise, inform them of the statements of the Scholars. Also point them to those books which contain therein the correct Aqeedah and Minhaj like: Sharhus Sunnah by Imaam Al Barbahaaree, Kitaabus Sharee’ah by Imaam Al Aajooree, and other than that from the books of the Salaf. However, this is just for the o­ne who shows you the Sunnah and that he is trying to act upon it, advise this o­ne; whereas the Hizbee, don’t waste your time with him and stay far away from him. Stay away from the Hizbee!