Good and Evil Innovations In The Religion

Question Posed To Shaykh Muhammad Ibn Saalih al-‘Uthaymeen on Noor Ala-Darb.

Question:
Is there good innovation and evil innovation (in the religion)?

Answer:
I seek refuge in Allah (from that)! There is never in the religion good innovation. The most knowledgeable of the creation of the legislation, the most eloquent of the creation in speech and the most sincere of the creation to the creation stated: “Every innovation is misguidance.” The word “Every” is from the wordings which imply generality. Rather it is the strongest wordings (to imply) generality. The Prophet said: “Every innovation is misguidance”, he didn’t make any exceptions. That which the person does thinking that it is a good innovation, either it is not innovation however he named it innovation. Or either it is not good and he thinks it to be good. As for the matter coming together that it is innovation and at the same time good, this is impossible. So for this, we criticize those people who have put together (for themselves) specific words of remembrance that they say in the morning or evening, individually or collectively (as a group). We criticize them being that they put together things (for themselves to be practiced in the religion) that have not come in the Sunnah although they see it to be good and view it as something that it virtuous. Continue reading

Seeking The Reward For Patience

The Noble Shaykh Muhammad Ibn Saalih al-‘Uthaymeen (may Allah have mercy upon) stated:

If the person faces the calamities (that befall him) with patience without seeking the reward (for being patient), it becomes an expiation for his sins. If he is patient along with seeking the reward (for being patient), then it becomes a reward along with it being an expiation of the sins. The meaning of seeking the reward is that the person believes within himself that he will be rewarded for this patience, therefore having a good thought about Allah. So Allah gives him (the good) which he thought about Him.

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The Tongue Proves Whatever Is In The Heart

Shaykhul-Islaam Ibn al-Qayyim (may Allah have mercy upon him) stated:

When you want use something as a proof as to what is in the heart, use the movements of the tongue as a proof. For indeed it makes known that which is in the heart whether the person wills it to be that way or refuses.


Source: Ad-Daa’-u wad-Dawaa’, pg. 64

Translated by Abu Yusuf Khaleefah
16th of Rabee’ ath-Thaani, 1436 H (02-05-2015)
Masjid Nur Allah, Queens, NYC Continue reading

The One Who Holds Onto Hot Coals

Abu Ubayd al-Qaasim Ibn Salaam (may Allah have mercy upon) stated:

The one who is the follower of the Sunnah is similar to the one who holds on to the hot piece of coal. Today (in my opinion), it is more virtuous than the striking of the sword in the path of Allah.

Source: Taareekh al-Baghdaad 14/39, with a strong chain of narrators.

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Obligatory To Preserve The Prayer

The Noble Shaykh Saalih al-Fawzaan (may Allah preserve him) stated:

It is obligatory to preserve (the performance of) the prayer in congregation at Fajr and other than it. The matter of (over)sleeping is not always an (accepted) excuse. The one who is accustomed (to over) sleeping and leaving off the prayer is not excused. That which is obligatory upon him is to implement the means which will wake him up from sleep early. It is also obligatory upon him is to have the firm resolve to get up for the prayer.

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Blind Following

Imaam Ibn Abdul-Barr (may Allah have mercy upon him) stated:

Blind following with the Ulamaa is other than (the typical) following. That is because (the typical) following is that you follow the one who made the statement on that which has become clear to you from the virtue of his statement and soundness of his Madhhab. As for blind following, it is that you speak which his speech and you don’t know the angle of the statement nor the meaning of it and you refuse (to follow/accept) other than it. Or it can be that his mistake has become clear to you but you still follow him (and/or his opinion) out of fear of opposing him. This is the case when it indeed has become clear to you the corruption of his statement. And this is prohibited for you to speak with in the religion of Allah glory be to Him the Most High.

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The Hizbees Used to Be Salafis

The Noble Shaykh Rabee’ al-Madkhalee (may Allah preserve him) stated:

Today the one you see from the Hizbees in this land (i.e. Saudia), all of them, their origin is that they were Salafis. All of them became lost due to mixing, cohabiting, reading and listening to the people of desires. All of those that you see now and it is said about them ‘so and so is a Hizbee’, all of them have not become lost except by this way. They have taken the view of ‘I will take the truth (from the people of desires) and I will leave off the falsehood’. So as a result of that he takes the falsehood and leaves off the truth and becomes an enemy of the truth, waging war upon its people.


Source: Fataawaa of Shaykh Rabee’, vol. 14, pg. 350 Continue reading

الدين الاسلامي عندالكفار بلغ عامتهم بوجه مشوش ولماظهرت قضية التفجيرات ازداد تشويه الاسلام

:العلامة ابن عثيمين رحمه الله

الدين الاسلامي عندالكفار بلغ عامتهم بوجه مشوش ولماظهرت قضية التفجيرات ازداد تشويه الاسلام وأهل الإسلام يكاد الإنسان يغطي وجهه لئلا ينسب إلى هذه الطائفة المرجفة المروعة

:صفحة المادة
http://ar.alnahj.net/audio/668

:رابط مباشر للمادة الصوتية
http://ar.alnahj.net/audio/download/779/othimeen-tfgeer-mgtma-alkfar.mp3

The People Are Of Four Categories

The Noble Shaykh ‘Abdur Rahmaan Ibn Naasir as-Si’dee (may Allah have mercy upon him) stated:

The people are divided into four categories:

1. The one who is good in himself and his good extends to other than himself. He is the best of the different categories. This person is the believer who reads the Qur’aan and learns the different sciences of the religion. He is a benefit for himself and his benefit extends to other than himself. He is blessed wherever he may be. Just as Allah mentioned about ‘Eesaa (‘alayhis salaam):

And He made me blessed wherever I may be.
(Soorah Maryam: 31)

2. The one who is good within himself. A person of good. He is the believer who does not have knowledge which he can extend to other than himself.

These two categories are the best of creation. And the good that is within them returns back to that which is with them from the faith that is limited (to oneself) and the faith that extends (beyond oneself), one whose benefit extends to others according to the situation of the believers. Continue reading