Imaam Muhammad bin Saaleh Al-Uthaymeen [May Allah have mercy on him] said: “Whoever does not fulfill the obligations which Allaah [The Mighty and Majestic] has obligated on him with regards to nurturing his children [upon piety etc], then it might occur later on that they will not fulfill the obligations which Allaah has obligated on them to fulfill towards him [i.e. the father] when he reaches old age and [when] he dies. “ Sifat Us-Salaah page 27
Imaam Muhammad bin Saaleh Al-Uthaymeen [May Allah have mercy on him] said: “I encourage my brothers, especially the students of knowledge, to be eager to understand the meaning of the noble Qur’aan, because indeed the noble Qur’aan was revealed [as a guide for the people in their acts of ] worship – by reciting it and contemplating on its meaning.
Allaah [The Most High] said: “[This is] a blessed book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.”” Fatawa fil Aqeedah 2/838
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Questioner asked Shaikh Ubaid [may Allaah preserve him]: The questioner says: Assalaamu alaykum warahmatullaahi wabarakaatuhu. We hear a statement from some of the Mashaayihk of Ahlus Sunnah: ‘’This man is from the people of Bidah’’; is it understood that he is a Mubtadi [an innovator] or not?’’
Answer: What I have knowledge of is that this statement has two applications according to Ahlus Sunnah. The first of them and it is what is meant in most cases is that he is a Mubtadi [an innovator]. He knows the truth but he is an obstinate person. He refuses [truth], but not deviation; he knows the Sunnah, but refuses to follow it and [follows] Bidah. He commits Bidah whilst knowing that it is bidah.
The other meaning is that this man is a person upon innovation-meaning: He commits bidah even though he is not an innovator, because what we know regarding the methodology of Ahlus Sunnah Wal-Jamaaa’ah is that they do not declare any specific person an innovator until the proofs are established against him.
[Source: Al-Haddul Faasil Bayna Mu-aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60. Abridged and slightly paraphrased]
Imaam Muhammad bin Saaleh Al-Uthaymeen [May Allah have mercy on him] said: “I advise my Muslim brothers to have [a strong] desire to [act upon] the affirmed Sunan of the Prophet [sallal-laahu-alayhi-wasallam] and leave that which has not been affirmed; for indeed the Messenger [sallal-laahu-alayhi wasallam] did not leave off anything that is needed by his Ummah [nation] in their worldly affairs and affairs of the afterlife; rather he made it known.”
It is neither their meat nor their blood [i.e. the animals we sacrifice] that reaches Allah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allah for His Guidance to you. And give glad tidings (O Muhammad) to the Muhsinun (doers of good). [Surah Al-Hajj. Ayah 37]
“It is neither their meat nor their blood”- meaning: The aim [or goal] behind them [i.e. the animals slaughtered as sacrifice] is not just to merely slaughter them, for neither does their meat nor blood reach Allaah because Allaah is [الْغَنِيُّ الْحَمِيدُ -The Independent One Who is Free of all Needs and The One Who is Deservedly Praised (Ref A)]; rather what reaches Allaah is the sincerity [in your hearts in relation to the performance of the deed]; hope for Allaah’s reward and having a righteous intention.
“But it is piety from you that reaches Him”.
So with regards to this, there is an urge towards sincerity in [the act] of sacrifice and that one’s intention is to seek the Face of Allaah [alone], and not out of boasting, show off and to be heard; nor merely following a custom. Likewise, this is [the goal behind] all acts of worship, for if they are not connected to sincerity and piety, then they are similar to skins that have no flesh and a body that has no soul.
[Abridged and Slightly paraphrased..Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam Sadi (rahimahullaah). Publisher Daar Ibn Hazm 1st ed. 1424 (Year 2003)] [NB: The Translation of (الْغَنِيُّ الْحَمِيدُ) was taken from the poster titled: ‘The Beautiful Names of Allaah’- Distributors: SPubs (Salafipublications)]
Shaykh Rabee bin Hadee Al-Madhkali [May Allah preserve him]:
Allaah [Subhaanahu wa Ta’ala] said:
‘And when it is said to them, “do not cause corruption on the earth,” they say, “we are but reformers”.’
Every sinner and every corruptor in earth does not tell the people that he is a corruptor; rather indeed he tells them, “I am a rectifier” and he claims that he is guiding the ummah to rectification.
“Glorified be Allaah! How many a heart is decayed yet its owner is unaware of it! How many a [person] is put to trial by the praises he [receives] from the people, deceived by Allaah’s concealment of his [sins, shortcomings etc] and being gradually led to destruction through the blessings Allaah bestowed upon him [i.e. he utilizes those blessings to commit sins and feels safe from punishment]! All these affairs are a punishment and humiliation, whilst the ignorant one thinks that it is nobility.”
The knowledge of Tawheed is the noblest aspect of knowledge without exception. It is the most virtuous and perfect. By way of it the hearts are nurtured upon a sound creed. By way of it, moral character is purified and deeds are perfected. The subject matter of Tawheed is based on the following:
To study what is obligatory to affirm for Allaah regarding His perfect Attributes and lofty descriptions, and that which makes it impossible to either describe Allaah with deficient and blameworthy attributes, or likening Him to others.
To study that which establishes the fact that Allaah alone brought about all things into existence and that He does whatever He wills-whatever He wishes will take place and whatever he does not wish cannot take place.
Likewise, studying what is obligatory regarding belief in the Messengers, their qualities and the rights due to them, and what is forbidden with regards to violation of such rights.
Belief in the Books revealed to the Messengers and in that which Allaah has stated about Himself, and that which His Messengers stated regarding the events of the past and the future.
Belief in the last day, recompense, reward and punishment, the paradise and hell fire, and that which is stated and connected to these affairs.
These are the general affairs of this lofty affair of knowledge. Indeed the Qur’aan has explained these affairs with a profound explanation and clarified it in a manner that is not equal to [its explanation and clarification] in the other revealed books.
Al-Allaamah Zaid Ibn Muhammad Al-Madhkali [May Allah have mercy on him] said:
“Preserve the prayer if you love yourself and want to be safe from the hellfire, which neither
spares [any sinner], nor does it leave [anything unburnt]!
And seek- [by way of the prayer]- a blessed life in the dunya; a life of light in the grave, and a life of bliss and eternity in paradise in presence of the Generous Lord [Allaah].”
Al-Allaamah Rabi’ Bin Hadee Al-Madhkali [may Allah preserve him] said:
“O brothers! It is obligated on you to be steadfast- [both] in times of severe poverty and when afflicted with ailments; in times of hardship and ease, especially in times of fitan [trials and tribulations].”
Muqaal Naseehah Wadiyah Liman Yahtrim As-Salafiyyah
