Ibn Abee Dunyaa [rahimahullaah] reported with a chain of transmission going back to Rabee Bin Anas [rahimahullaah], who said: Ikhlaas [Sincerity] to Allaah is the distinguishing sign of the Religion and the distinguishing sign of knowledge is Khashyah [i.e. that fear of Allaah founded upon knowledge of the greatness of Allaah and Him being the owner of complete and perfect sovereignty and Dominion[1].”
Source: Al-Ikhlaas Wan-Niyyah’ page 33′ by Ibn Abee Dunyaa [rahimahullaah]
[1] The short meaning of Khashyah was taken from one of Ustaadh Abu Talhah’s translations [may Allaah grant him and his wife] Jannatul Fir’daws]
إياكم أن تكتبوا عن أحد من أصحاب الأهواء ؛ قليلا ولا كثيرا
Imaam Ahmad [rahimahullaah] said: Beware of writing down [knowledge] from one of the people of desires-be it a little or a lot. [Siyar 11/231]
قال سعيد بن عمرو البرذعي – رحمه الله
شهدت أبا زرعة سئل عن الحارث المحاسبي وكتبه ؛
: فقال للسائل
إياك وهذه الكتب هذه كتب بدع وضلالات
[الميزان (2/165) ]
Sa’eed Ibn Amr Al-Bardha’ee [rahimahullaah] said: I witnessed [when] Abu Zur’ah was asked about Haarith Al-Muhaasibee and his books; so he said to the questioner: Beware of these books; they are books of bidah and misguidance. [Al-Meezaan 2/165]
Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:
Does disbelief have many types and levels, some of them more severe than others? Or is it one level? And if there are levels of disbelief, then which of them constitutes cursing of the religion, or Allah, or the Messenger (sallallaahu alaihi wa sallam), and refuge is sought with Allah from that?
He answered:
Yes, Disbelief, – refuge is sought with Allah – is levels, some of them more severe than others, from them is disbelief which exits from the religion, and from them disbelief which is lesser than that: Lesser disbelief. Cursing of the religion, or cursing Allah, or His Messenger (sallallaahu alaihi wa sallam) this is from major disbelief, that exits from the religion – refuge is sought with Allah -.
As for lesser disbelief, then its example is like his saying (sallallaahu alaihi wa sallam)
“Cursing a Muslim is sin, and killing him is disbelief.” (1)
And his statement (sallallaahu alaihi wa sallam):
“So, do not turn to disbelief after me by striking the necks of one another” (2)
This is from lesser disbelief which doesn’t exit from the religion, so killing a person is a terrible crime, a great sin and a great prohibition, however it does not lead to the level of disbelief which exits from the religion.
Question: I heard on the program ‘Nūr ‘alā ad-Darb’ in reply to a question that it is obligatory that the feeding (expiation for not fasting) is NOT to restricted to one poor person, but rather for every day missed, a different poor person is to be fed.
Answer: Concerning this matter I am not aware of it being obligatory to feed a multiple of poor persons when making the expiation for missed fasts. Allāh, the Majestic, the Most-High, says:
“As for those who can fast with difficulty, they have (a choice either to fast or)
to feed a Miskīn (needy person) (for every day).”
[Al-Baqarah:184]
And so long as the person concerned carries out the expiation of feeding and was to do so with one poor person, I hope and see that as being sufficient, if Allāh wills.
Majmū’ Fatāwā of Shaykh Ṣāliḥ Al-Fawzān, volume 2, page 423.
Question: How is zakāt to be paid on the wealth of an employee whose salary increases every month? With some of his wealth, a full year has passed and so zakāt is obligatory on it, however with some of it, a year has not yet completed, so what does he do?
Answer: If you were to specify a month from the year in which you extract your zakāt from the wealth you have accumulated, such as the month of Ramadān, this is good. You pay the zakāt on all the wealth that which is with you – the wealth on which a year has passed, you would have paid the zakāt in its time, as for that which a year has not passed, you would have paid it earlier, and the early payment of zakāt is permissible for a legislative reason. This is the only way available for the people (specifically employees receiving a monthly salary). He is to choose a month from the year and makes it the time for extracting zakāt until the coming year in which he does the same.
Abu Uthmaan An-Naysabooree [rahimahullaah] said: Whoever commands himself with the Sunnah in speech and action will speak with wisdom. And whoever commands himself with desires in speech and action will speak with innovation.
Unity is based on the Book and the Sunnah and not bidah. We do not look for a common enemy and unite against him… because as soon as we overcome him, we will start to fight amongst ourselves.
And [remember] when Musa [Moses] said to his people: “Verily, Allah commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allah’s Refuge from being among Al-Jahilun [the ignorants or the foolish].” [2:67]
That is because the Jaahil [i.e. an ignorant person] is that one who speaks with a speech that contains no benefit and he is that one who mocks at the people. As for the sensible person, he sees that one of the most blameworthy traits -which is rebuked by [sound] religion and intellect- is to mock at someone who is a human being like himself. And if he has been favoured over that other person, then this favour necessitates that he thanks Allaah and shows mercy to Allaah’s servants. Therefore, when Musa [alayhis-salaam] said this to them [i.e. I take Allaah’s Refuge from being among the ignorant], they knew that it [i.e. what he commanded them] was truth, so they said: [ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ -call upon your Lord for us that He may make plain to us what it is! [2:68)]
[Source: Tayseer al-Kareem ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam As-Sadi (rahimahullaah). Publisher: Daar Ibn Hazm. 1st Edition 1424AH (Year 2003). abridged & slightly paraphrased]
A Sheep was slaughtered for Abdullaah Ibn Umar [radiyallaahu-anhumaa], so he said to his slave, “Have you given to our Jewish neighbour? Have you given to our Jewish neighbours? I heard the Messenger of Allaah [sallal-laahu-alayhi-wasallam] saying, ‘Jibreel did not cease advising me [about the rights of] a neighbour until I thought that he [a neighbour] would inherit from me.’ “
