Narrated Qais: I heard Khabbab, who had branded his abdomen with seven brands, saying, “Had Allah’s Messenger not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad have left this world without taking anything of their reward in it but we have collected of the worldly wealth what we cannot spend but on earth.” [1]
Concerning the statement of Khabbaab (radiyallaahu-anhu): ”The companions of Muhammad have left this world without taking anything of their reward in it”; Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said: They died upon tremendous good and did not reach the adornments of this worldly life. [2]
And concerning Khabbaab’s (radiyallaahu-anhu) statement:”But we have collected of the worldly wealth what we cannot spend but on earth”; Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said: ”(Spent) on castles and houses.” [3]
Narrated Abu Hurairah [radiyallaahu-anhu]: Allaah’s Messenger (sallal-laahu-alayhi-wasallam) said, ”Allaah says, ‘I have nothing to give but Paradise as a reward to my slave, a true believer of Islamic Monotheism, who, if I cause his dear friend amongst the people of the earth to die, remains patience and hopes for Allaah’s reward.’ [1]
Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said: ‘Dear friend: This means his beloved one, brother, father or wife. If he remains patient and hopes for Allaah’s reward, he will receive [the reward] of Paradise.
Al-Allaamah Muqbil Bin Haadi (rahimahullaah) said:
”What I advise myself and everyone is preoccupation with knowledge. The worries of the worldly life do not have an end, so beware of pre-occupying yourselves with the difficulties of life, for had we pre-occupied ourselves with them, we would not have been able to seek knowledge.
—————————————————————————————————————————-
[Source: ‘Al-Bashaa-ir Fis-Samaa-i Al-Mubaashir’: Compiler: Abdullah Ibn Ayyaash
with the introduction of Shaikh Muhammad Bin Abdul-Wahhaab Al-Wassaabee]
Welcome to Salafis.Com! There is much talk regarding Salafis and Salafiyyah in books, journals, the press and various other media. The “Salafi Way” is not something new, invented or innovated. By definition, it is the pure Islaam which the Companions of Allaah’s Messenger (sallallaahu alayhi wasallam) held onto. When the sects foretold by the Messenger (sallallaahu alayhi wasallam) appeared, those who took knowledge from the Companions began to verbally express the obligation of holding onto the way of (السلف الصالح), “The Righteous Predecessors.” From such statements is the saying of Imaam al-Zuhree (d. 124H), “Adhere to the tracks of the Salaf, even if the people reject you. And beware of the opinions of men, even if they beautify it for you with speech.” Hence, Salafiyyah is not a later innovation. Salafis are the target of sectarian bias and bigotry for many factions, from them the Raafidah, Soofiyyah, Kharijites and takfiris, the blind-followers of the madhaahib, Secularists, Modernists and many others. As such there is a lot of propaganda in the field which is unfortunately entered into what is claimed to be “objective research”. To make matters more confusing is the presence of numerous orientations falsely ascribing to Salafiyyah despite their deviations from it in their foundations and methodologies. Many of the takfiri, Khariji groups make this false ascription. This adds another layer of confusion to anyone wanting to research and understand Salafiyyah, and leads to Salafis being wrongly attributed with the iniquities of the takfiris and Kharijites. In light of all of these realities, this website aims to provide relevant information and critical evaluation and analysis of the various views and opinions that are being scattered in books, journals, blogs, websites, audios and videos in relation to “Salafis” and “Salafiyyah“.
Al-Allaamah Muqbil Bin Haadi (rahimahullaah) said:
”I advise the brothers to be distant from every innovator even if you remain on your own. Beware! Beware of ruining your call due to such and such (person).
–——————————————————————————————————-
[Source: ‘Al-Bashaa-ir Fis-Samaa-i Al-Mubaashir’ with the
introduction of Shaikh Muhammad Bin Abdul-Wahhaab Al-Wassaabee]
Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee (rahimahullaah) said:
If a person fears being amazed with himself, then let him not compare himself with (his) contemporaries, (rather) look at Haafidh Ibn Hajr or Al-Haafidh Ibn katheer, Shaikhul Islaam Ibn Taymiyyah and other than them amongst the Huffaadh.
Imaam Muhammad Ibn Abdullaah Wahhaab (rahimahullaah) said:
ترك الدليل الواضح، والاستدلال بلفظ متشابه هو طريق أهل الزيغ كالرافضة والخوارج قال تعالى
(فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه)
Abandoning clear evidence and using an ambiguous wording as proof is the path of the people of deviation, such as the raafidah (shia) and the khawaarij; Allaah (The Most High) said:
[فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ] ‘’So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof.’’ [3:7]
What are the means and actions by way of which reward (for deeds) are increased?
Answer:
As for the increase of reward for a good deed to ten times the like thereof, this has to occur in every righteous action just as Allaah (The Most High) said: [مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَاۖ ] ”Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messenger) shall have ten times the like thereof to his credit.” [1] As for the increase beyond this, which is what the questioner intends (in his question), it has its means: [a] It is either connected to the performer of the deed or the deed itself; and [b] It is either connected to the time (in which the deed is performed) or the place, or its (good) outcomes.
And from the most important means of increasing (the reward for good deeds) is when a slave actualises sincerity to Allaah and adherence to the way of the Messenger in his deeds. So (this increase occurs) when a deed is from those deeds legislated (in the sharia) and the slave intends by way of it the Pleasure of Allaah and seeking His Reward, and (when) this intention is firmly established as the urge towards the deed and the goal behind it, such that his deed is (carried out) due to his belief in Allaah and His Messenger; and (when) the urge behind (his deed) is due to (responding) to the command of Allaah and his aim is to seek the Face of Allaah and His Pleasure, just as the meaning of (these affairs) have been mentioned in a number of Aayaat and Ahaadeeth, such as the saying of Allaah (The Most High): [إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ ] ”Verily, Allah accepts only from those who are Al-Muttaqun.”[2] That is: Those who fear Allaah in their deeds by actualizing Ikhlaas (sincerity to Allaah) and Mutaaba-ah (adherence to the path of the Messenger). And likewise, the Messenger (sallal-laahu-alayhi-wasallam) said: ”Whoever fasts the month of Ramadhaan, his previous (minor) sins will be forgiven”; ”And whoever stands (in the night prayer) during Ramadan out of Imaan and seeking reward (from Allaah), then all of his previous (minor) sins will be forgiven;” [3] and other texts besides these.
Therefore, a few deeds accompanied by complete sincerity carries much greater weight, which cannot be reached (i.e. through deeds accompanied by a weaker strength in sincerity even if they are numerous). And because of this, the apparent actions have more virtue over one another in the presence of Allaah due to the Imaan and sincerity established in the hearts. Also abandonment of what the soul desires of forbidden desires is included in those righteous actions that have virtue over one another due to the different levels of sincerity–and that is when a (person) sincerely abandons them from the bottom of his heart and not out of other than sincerity. The story of the companions of the cave (i.e. in soorah Kahf) is a witness to this. [4]
