Fatwa of the Permanent Committee of Major Scholars
http://alifta.com/Fatawa/fatawacoeval.aspx?languagename=en&View=Page&HajjEntryID=0&HajjEntryName=&RamadanEntryID=0&RamadanEntryName=&NodeID=4696&PageID=9769&SectionID=7&SubjectPageTitlesID=10023&MarkIndex=0&0#Usingeuthanasiatoendsuffering
This lecture informs you of the distinguishing signs of the people of Sunnah and Salafiyyah
Lecture by Ustaadh Abu Khadeejah (may Allaah preserve him)
http://www.learnaboutislam.co.uk/2011/01/03/distinguishing-signs-of-the-people-of-sunnah/
English Translation
http://www.troid.ca/index.php/ibaadah/advice/from-the-salaf/583-the-advice-of-imaam-wahb-ibn-munabbih-to-a-man-affected-by-the-way-of-the-khawaarij
Arabic
http://www.sahab.net/forums/index.php?showtopic=130623
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
And likewise the khawaarij are a people of the sword and fighting. Their opposition to the Jamaa’ah became clear when they fought the people. As for today many of the people do not know them (i.e. due to their characteristics being different etc).
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[An-Nubuwwaat 1/139]
Shaikh Rabee Bin Haadi (may Allaah preserve him) said:
”Indeed, the Fitnah of this man (1) and those with him is the Fitnah of this era. It is the severest fitnah in this era; because it (falsely) wears the garb of the Salafi Methodology (i.e. falsely attributes itself to Salafiyyah) (2)
A Reply to the Doubts of Qutubiyyah on Ascription to the Sunnah and Salafiyyah
http://www.spubs.com/sps/sp.cfm?subsecID=SLF01&articleID=SLF010004&articlePages=1
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(1) Sayyid Qutb
(2) [الذريعة إلى بيان مقاصد كتاب الشريعة Vol 1. Page: 112]
Imaam Barbahaaree (rahimahullaah) stated in Sharh- As Sunnah:
‘It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families, but if they are dispersed, then the Muslim Ruler is not to seek after them, nor are their wounded to be killed, nor is booty taken from them, nor may those taken captive be killed, nor are those who flee to be pursued.’
Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) said:
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families;’ because the Prophet (sallal-laahu-alayhi-wasallam) commanded that they are to be fought, and because Ali (radiyallaahu-anhu) fought them when they attacked and killed Abdullaah Ibn Khabbaab al Arrat and ripped open the stomach of his pregnant wife. So Ameerul Mumineen Ali (radiyallaahu-anhu) decided to fight them as they brought about a good reason to be fought against.
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘But if they are dispersed, then the Muslim leader is not to seek after them’ If they desist from fighting, the ruler is not to chase them, nor carry out a military expedition against them, as long as they do not commit acts of transgression. And no doubt they are misguided and are to be advised in hope that they may return (repentant) and are not fought.
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are their wounded to be killed’; because the evil of the injured person is curtailed.
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor is booty to be taken from them’, meaning: their wealth is not to be taken as war booty; because it is the wealth of the Muslims.
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor may those taken captive be killed’ because they are Muslims, and by being injured and taken as captive their evil is curtailed.
And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are those who flee to be pursued’. If they flee, the leader is to leave them alone and not go after them as their evil is curtailed.
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[Abridged: Source: (It-haaful Qaaree Bitta’liqaat Alaa Sharhus Sunnah Lil Imaam Barbahaaree) by Sheikh Saaleh al-Fawzaan (hafidha-hullaah) (page: 240-242, Vol: 1)]
Link
http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC02&articleID=GRV070021&articlePages=1
Imaam Sadi (rahimahullaah) stated in the introduction of ‘Risaalah Lateefah Fee Usoolil Fiqhil Muhimmah
الحمد لِلّه٬ نَحْمَدُهُ عَلَى مَا لَهُ مِنَ الْأسْمَاءِ الْحُسْنى٬ والصِّفَاتِ الْكَامِلَةِ الْعُلْيا، وَعَلىَ أحْكَامِهِ الْقَدَريَّةِ الْعَامَّةِ لِكُلِّ مُكَوَّنٍ
وَمَوْجُودٍ، وَأَحْكَامِهِ الشَّرْعِيَّةِ الشَّامِلَةِ لِكُلِّ مَشْرُوعٍ، وَأَحْكَام الْجَزَاء بالثَّواب لِلْمُحْسِنِين وَالْعِقَاب لِلْمُجْرِمِين٠ وَأشْهَدُ أنْ لَّا إِلَه إِلَّا الّله
وَحْدَهُ لَا شَريكَ له فِي الْأسْماءِ وَالصِّفَاتِ وَالْعِبَادَةِ وَالْأَحْكَام
وَأَشْهَد أَنَّ مُحَمَّدًا عَبْدُه وَرَسُولُهُ٬ الَّذي بيَّن الْحكم وَالْأَحْكام وَوَضَّح الْحلال وَالْحَرَام٬ حَتَّى استتم هَذا الدِّين وَالسْتَقام
الّلهم صَلّ وَسلّم عَلى محمد وعلى آله وأصحابه وأتباعه٬ خُصوصًا الْعلماء الأعْلام ٠
Imaam Suyooti (rahimahullaah) stated:
الحمد للّه الذي أنزل على عبده الكتاب؛ تبصرة لأولي الألباب،
وأودعه من فنون العلوم والحكم العجب العجاب،
وجعله أَجَلّ الكتب قدرًا، وأغزرها علمًا، وأعذبَها نظمًا، وأبلغها في الخطاب؛
قرآنًا غير ذي عوج، ولا مخلوق،
لا شبهة فيه ولا ارتياب
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For further details, see [تَهْذِيب وَتَرْتيب الإتقان في عُلُوم القرآن] of Imaam Suyooti (rahimahullaah)
with revision of Shaikh Muhammad Baazmool (may Allaah preserve him). Vol 1. Page:14
