Ibn Abbaas [radiyallaahu-anhumaa] said: Do not sit with the people of desires [i.e. ahlul bidah], for indeed sitting with them will cause sickness to the hearts.
[Al-Ibaanah 2/438]
Distance the Unsuspecting Common People from Abu Bilal Hanif [Marriage Maker]
Who is Sayyid Qutb
http://www.sayyidqutb.com/index.cfm
http://www.salafipublications.com/sps/sp.cfm?subsecID=ndv01&articleID=NDV010009&articlePages=1
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http://www.spubs.com/sps/sp.cfm?subsecID=ndv01&articleID=NDV010007&articlePages=1
Who is Muhammad Al-Maghraawi
http://salafipublications.com/sps/sp.cfm?subsecID=GRV08&articleID=GRV080001&articlePages=1
http://salafipublications.com/sps/sp.cfm?subsecID=GRV08&articleID=GRV080002&articlePages=1
http://www.salafipublications.com/sps/sp.cfm?subsecID=GRV08&articleID=GRV080003&articlePages=1
Al-Allaamah Saalih Al-Fawzaan (hafidahullah) in response to the false claim of those who love and listen to anasheeds:
The statement, “I listen to anasheeds as an alternative to music”, is like the one who says, “I wash urine (away) with urine.”
At-Taleeq ala Ighaathatul Lahfaan 26/5/1437
Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:
In our country, we know that every act of worship must have an intention for it. Due to this, then it’s a must to pronounce the intention before commencing the prayer (or any other act of worship). So, if this is not allowed, or is an innovation, then what is the meaning of the hadeeth: “Verily actions are by intentions…”?
The Shaykh answered:
Yes. Every action requires an intention, due to the hadeeth that you mentioned; that the Messenger (sallallaahu alaihi wa sallam) said
“Verily actions are by intentions, and for every person is what he intended.” (1)
However the meaning (of this) is not to pronounce the intention verbally. The meaning is that you believe and intend with your heart, the performance of worship sincerely for Allah (azza wa jal)- and suffice with this.
Therefore the place of intention is the heart and not the tongue. Pronouncing the intention is an innovation, because it is not (authentically) established from the Prophet (sallallaahu alaihi wa sallam); or from his Rightly-Guided Caliphs; or his Companions; or the Virtuous Generations.
It is not established that they would pronounce the intention, for indeed the place of intention is only the heart. Allah says:
قُلۡ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِڪُمۡ وَٱللَّهُ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (الحُجرَات:16)
Say: “Will you inform Allâh of your religion While Allâh knows all that is in the heavens and all that is in the earth, and Allâh is All-Aware of everything”. (Al-Hujuraat: 16)
So, if you intend with your heart, then Allah knows; and he does not need that you pronounce (your intention) with your tongue.
Slightly paraphrased from Majmoo’ Fataawa of Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 2 Page 675
(1) Al-Bukhaari Hadith Nos: 1, Muslilm: 1907
Shaykh Ahmad An-Najmee (rahimahullah):
The youth who excommunicate [other Muslims by declaring them to be disbelievers without right] adopted this school of thought – the school of thought of [unjustified] Takfeer and Tafjeer [i.e. planting bombs to kill people]- from the methodology of ikhwaan Al-Muslimeen [i.e. the Muslim Brotherhood sect founded by Hasan Al-Bannah].
Al-Fataawa Al-Jaleeya Vol.1 Page 127 Al-Allaamah Ahmad ibn Yahya An-Najmee (rahimahullah)
Question: Is it permissible for a person to say about a dead person, “Fulaan [i.e. such and such] is Marhoom [i.e. he has been forgiven or bestowed with mercy] or my father is Marhoom [i.e. he has been forgiven or bestowed with mercy]?”
Answer: The statement Al-Marhoom [i.e. the one forgiven or bestowed with mercy] is not permissible to be uttered about a dead person, rather it is to be said: ‘’Rahimahullaah [may Allaah have mercy upon him]- because the first statement [i.e. al-Marhoom] is information given by the speaker whilst he is not aware of the true state of affairs [of the dead person], rather Allaah is the [only] One who knows about it.
[Fataawaa Al-lajnah Ad-Daa-imah 9/141]
Shaykh Alee Naasir Al-Faqeehi (hafidahullah) was approached by questioners at the end of his advice to those who come to the Prophets Mosque, regarding guidelines of how to give salaams upon the prophet, and the inhabitants of Al-Baqee (cemetery next to the Prophets Masjid) and clarifying the doubt spread by the soofis that the prophets grave is in the Masjid.
A man from Algeria came to the Shaykh and was genuinely confused and wanted clarification; the Shaykh (hafidahullah) exemplified the manners of a Scholar and a person of knowledge, in his dealing with the man.
He continued to explain and speak to him in a kind, gentle manner, explaining with evidences and proofs until the questioner was enlightened and the doubt had been removed from him.
We ask Allah to preserve the Shaykh and make his deeds heavy on his scales of good.
Shaykh’s Explanation of Chapter 30 of Kitab At-Tawheed utilising Explanation of Shaykh Al-Fawzaan (I’aanatul Mustafeed biSharh Kitab At-Tawheed) – Tuesday 4th April 2017
Imaam Ibnul Qayyim [rahimahullaah] said: More than one person has said to me:
[ إذا تبت إليه–When I repent to Him (i.e. Allaah); [ وأنبت – and turn to (Him) in obedience, avoiding disobedience, depending on him and seeking refuge in Him] and performing righteous actions; my sustenance is straitened and difficulty comes upon my livelihood. However, when I return to disobeying Him and give my soul its desires, then sustenance, relief and other than it comes to me.’’ So I [i.e. Ibnul Qayyim] said to some of them: This is a test from Him [i.e. Allaah] to see whether you are truthful or untruthful in your seeking refuge with Him, responding and submitting to Him in obedience and exercising patience upon (what He has decreed of afflictions for you with absolute justice and wisdom) so that there are (good) end results for you; or whether you are untruthful so that you return to what you were upon (of evil).
[Source: Ighaathatul Lahfaan: 2/921]
Shaikh Saaleh al-Fawzaan [may Allaah preserve him] said:
The khawaarij were not misguided and misguiding others with their intellects and fear of Allaah, except that they disassociated themselves from the scholars and depended on their own understanding and that of those similar to them. They took instructions from one another, and thus they caused harm to themselves and to the Ummah. This is the result of disassociating from the scholars.
Source: Tawjeehaat Muhimmah Li-Shabaab al-Ummah
http://www.salaficentre.com/2015/08/importance-guidance-for-the-youth-of-the-ummah-pdf/