`Abdullaah ibn `Amr said, “Allaah’s Messenger sallAllaahu ` alayhi wa sallam said,

‘A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection.  So ninety-nine scrolls will be laid out for him.  Each of the scrolls will be as far as the eye can see.  Then it will be said, “Do you deny anything from this?” So he will say, “No, O my Lord.” So it will be said, “Do you have any excuse or any good deed?” So the man will fear and he will say, “No.”  So it will be said: “Yes indeed, you have good deeds with Us.  You will  not be wronged with regard to them.” So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, “O my Lord, what is this parchment in comparison to those scrolls?” So it will be said, “You will not be wronged.” So the scrolls will be placed on one scale and that parchment will be placed on one scale.  So the scrolls will be lighter and the parchment will outweigh.’”

Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides. 

Shaykh al-Albaanee declared this hadeeth saheeh, authentic.   

Shaykh Saalih as-Suhaymee hafizahullaah mentioned some points of benefit with regard to this hadeeth.  He said, “The hadeeth contains a number of points of benefit. 

“The first benefit is that the people of sins will be beneath al-mashee·ah (Allaah’s Will and Wish).  If Allaah wishes He will forgive them by His favour.  And if He wishes He will punish them by His justice.

“The second point of benefit is that whoever is such that his eemaan (true belief) and his towheed is strong, and his attachment to Allaah the Mighty and Majestic, this fact may be a means for wiping away all of his evil deeds.  And there is no clearer proof for this than the fact that this small parchment will outweigh and overcome all of the rest of the scrolls. 

“The third point of benefit is that the person who is guilty of major sin, he does not become a disbeliever, as the Khawaarij and the Mu`tazilah claimed.  Rather he is beneath mashee·atullaah (the Wish and Will of Allaah).   So even if he is punished, then still he will not remain forever in the Fire. 

“The fourth point of benefit is the tremendous virtue of Laa ilaaha illAllaah, none has the right to be worshipped except Allaah over the rest of deeds. So when a Muslim says it, knowing its meaning and acting in accordance with it, then that is the case, tremendous. 

“The fifth point of benefit is establishment of al-meezaan (Balance of deeds) with which the deeds will be weighed on the Day of Resurrection, and that it is a balance which is true and real.  It will be erected on the Open Plain of the Resurrection before the passing over the Siraat (Bridge).  This is the most correct of the sayings which the People of Knowledge mention.”

Translated by Aboo Talhah Daawood Burbank rahimahullaah




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From Sh Fawzaan's explanation of Sharh-us-Sunnah:


And harmonising the texts is what is obligatory.  If there are differences between texts, then as far as it is possible to harmonise between them, this must be done.  And this is clear; and all Praise is for Allaah.  And the Speech of Allaah can never contradict itself. Rather some parts of it explain other parts.  As for the person who takes one aayah and abandons a different ayaah, then this is from the people of deviation.  He the Most High said:

فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ

(Explanation)

So as for those people in whose hearts is deviation, then they follow that which is unclear, seeking discord and seeking to falsely interpret it

(Soorah Aali `Imraan (3), aayah 7)

So evidence is taken from the Qur·aan in totality. 

كُلٌّ مِّنْ عِندِ رَبِّنَا 

 (Explanation)

All of it is from our Lord

(Soorah Aali `Imraan (3), aayah 7)

Just as the raasikhoon (those firmly grounded in knowledge) say.  So the Qur·aan, some parts of it explain the rest.  And there can never be any contradiction in it because Allaah has negated from it any contradiction.  He, the Most High, said:

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا 

(Explanation)

Will they not ponder/reflect upon the Qur·aan.  If it had been from other than Allaah, they would certainly would have found in it many contradictions

(Sooratun-Nisaa· (4), aayah 82)

 So if you have a problem in understanding an aayah, then you look into the Qur·aan for that which will explain it.  And if you do not find that, then you go to the Sunnah to find that which will explain it in the Sunnah.  And if you do not find its explanation in the Sunnah, then you go to the sayings of the Companions, those who narrated from the Messenger sallAllaahu ` alayhi wa sallam, to find in their sayings that which will explain the aayah which you have a problem in understanding.  The Qur·aan, and all Praise is for Allaah, is preserved in its wording and in its meaning.  It neither opposes nor contradicts itself, rather contradictions only occur in the understandings of mankind. 

And likewise those false claimants to knowledge, those who did not truly study knowledge and did not take the principles of deriving evidence and of how to reach conclusions, they derive proof without understanding (fiqh).  And they affirm things which no-one before them affirmed from the people of knowledge because of jahl, ignorance, and because of ta`aalum, pseudo-knowledge/false knowledge.  So these are tremendous matters which require learning and require precision and require careful consideration and require verification, because the `aqeedah (creed and belief) is the foundation.  And if there are deficiencies in it, this will be a deficiency in the foundation (of your religion).  
 

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank rahimahullaah

 

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And if Allaah did not have Speech, as those people claim, then how does He command and prohibit?  And the meaning of this would be that the Islaamic rulings are nullified.  And it undermines the main foundation and it is the Qur·aan.  So if this fundamental is undermined, then Islaam would collapse.  However they take cover under the claim of tanzeeh (declaring Allaah free from resemblance to the creation).  But this is not tanzeeh, rather it is ta`teel (purely striping Him of Attributes).  And there is a difference between ta`teel denying Attributes and between tanzeeh (declaring Him free from resemblance).  At-tanzeeh is that which Allaah mentioned in His Saying:         

لَيْسَ كَمِثْلِهِ شَيْءٌ 

(Explanation)

There is nothing like Him

(Sooratush-Shooraa (42), aayah 11)

هَلْ تَعْلَمُ لَهُ سَمِيًّا 

(Explanation)

Do you know of anyone similar to Him?

(Soorah Maryam (19), aayah 65)

This is tanzeeh, declaring the Creator free of resemblance to the creation, which is mentioned by Allaah.  And it is to deny any resemblance between the creation and the Creator or that the creation is equal to the Creator.  That is what Allaah, the Majestic and Most High, is declared free of.  But as for denying the Attributes, then that is just ta`teel, pure denial and negation, which comes about as a result of tashbeeh[1].  So they imagine resemblance initially and then they deny the Attributes secondly.  And this is nottanzeeh, declaring the Creator free of resemblance.  So there is a difference between tanzeeh, declaring the Creator free of resemblance and between ta`teel, denying the Attributes.  

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah.


__________________________


[1] Transcriber’s note: meaning resemblance




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From Sh Fawzaan's explanation of Sharh-us-Sunnah:

His saying, “And disputation about it is disbelief.”[1] Disputing about the Qur·aan, whether it is something created or whether it is something not created or a person having doubts and saying, “I don’t know, there is disagreement about this matter,” as people say now.  So a manifestation has now appeared where they say, “The matter is khilaafiyyah/there is disagreement about this matter”.  So we say: When there is disagreement, then what is to be followed is the daleel, the proof.  We were not given the duty in the Religion of having to follow the disagreements of the people and sayings of the people.  We have being given the duty in the Religion of following the proof.  So when there is disagreement we test the disagreement against the proof.  And whatever that is found to be supported by the proof, then it is the Truth.  And whatever is contrary to the proof, then it is false.  And Allaah did not abandon us to opinions and sayings and disagreements.  Rather He said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ 

(Explanation)

So if you disagree in anything, then refer it back to Allaah and to the Messenger.

(Sooratun-Nisaa· (4), aayah 59)

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ 

(Explanation)

And whatever you disagree about, then its judgement is to be referred back to Allaah.  That is Allaah my Lord.  Upon Him I place my reliance and to Him I turn constantly. 

(Sooratush-Shooraa (42), aayah 10)

So it is obligatory to refer back to the Book of Allaah and to the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.  And whatever is supported by proof is to be taken, and whatever is contrary to the proof is to be left.  And as for the person who takes a saying which conforms to his desires or his whims, even if it goes against the proof, then he is one who is astray; and this one is worshipping his own desires.  As for the person who is worshipping Allaah, then he takes that which is supported by the proof from the Book of Allaah and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. 


___________________

[1] Translator’s side point: There is a hadeeth which directly states it reported by Aboo Daawood as hadeeth 4603 declared hasan saheeh, good authentic, by Shaykh al-Albaanee from Aboo Hurayrah, from the Prophet sallAllaahu `alayhi wa sallam, that he said: “Disputation about the Qur·aan is disbelief.”  


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah.


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From Sharh-us-Sunnah by Imaam Barbahaaree:

And no one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah, the Exalted and Most High.  

Shaykh Saalih as-Suhaymee hafizahullaah  said regarding this point, “No one will say, ‘Why (is that)?’ with regard to Allaah’s Attributes except one who doubts about the Attributes of Allaah, the Most High.  A person who is always afflicted with ‘Why (is this)?’ and ‘How (is that)?’ and this saying comes out upon the slips of his tongue, this person is in danger.  Indeed he is at the limit of danger.  And for this reason the Companions, when revelation came down to them, they believed in it with certainty and they attested to it.  And they did not ask ‘Why is this?’ and ‘How (is that)?’  Rather they submitted to everything which Allaah informed ofopenheartedly and accepting it fully.  So therefore they did not ask ‘Why?’ and ‘How?’”  

Translated by Aboo Talhah Daawood Burbank rahimahullaah

Meaning you get up from sleep.   Who caused you to sleep in the first place?  And who is it that causes you to wake up?  He is Allaah, the Perfect and Most High.  So if you were to think about this creation, then this would lead you to realize the Greatness of Allaah and you would submit to Allaah, the Mighty and Majestic; if you were to reflect upon the speech of the Messenger sallAllaahu `alayhi wa sallam and what he informed about with regard to events of the past and of the future, things which have occurred just as he informed sallAllaahu `alayhi wa sallam.  Who guided him to know that?  It was Allaah, the Majestic and Most High.  He is the One who revealed it to him.  It was not from himself; rather it was just from Allaah, the Mighty and Majestic.  If you were to compare the ahaadeeth (sayings of the Messenger sallAllaahu `alayhi wa sallam) to the events that have occurred, you would be amazed.  The Messenger sallAllaahu `alayhi wa sallam mentioned to us about the lives of the Prophets and the previous nations (he mentioned) a great deal (of that), even though his time was much later.  Who made him aware of this?  It was Allaah, the Majestic and Most High. So this is indeed a proof that he is a Messenger from Allaah.  This tremendous Qur·aan, it is not possible that it could have come from other than Allaah.      

قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْآنِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا 

(Explanation)

Say, if the whole of mankind and jinn were to gather together to bring the like of this Qur·aan, they could not bring its like, even if they all tried to help each other.   

 (Sooratul-Israa· (17), aayah 88)

It is from the Speech of Allaah, the Majestic and Most High.  And the Messenger was just one who conveyed the Message from Allaah, the Majestic and Most High.   

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah

by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah

Translated by Aboo Talhah Daawood Burbank rahimahullaah


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From Sharh-us-Sunnah of Barbahaaree (with the explanation of Shaykh Saalih ibn Sa`d as Suhaymee):


And know, may Allaah have mercy upon you, that there is no making analogies with regard to the Sunnah, nor reasoning with examples and desires are not to be followed regarding it.  Rather it is just a case of affirming the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam without asking how, or explaining it away and without saying, “Why is that?” or “How can that be?”  


Shaykh Saalih ibn Sa`d as Suhaymee hafizahullaah  said, “What is meant by analogy is that which texts are rejected on account of.  That is prohibited in the Sunnah.  Indeed it is prohibited in all of the Islaamic rulings.  As for the analogy which is well known with the people of Usool (people of fundamental of fiqh) and it is joining a matter for which we do not have a text, joining it to a matter which we do have a text for, based upon a ruling in that matter built upon a reason that is common to both of them, when there is no text to be found. 

As for this matter here (analogy in this way) then this is a matter which is acted upon and is something which the Salaf stated. However, it is only resorted to when there is a dire need.  So it is a supplementary principle and it is not a fundamental principle.  It is resorted to, just in the same way that dead meat is resorted to, it is just like eating dead meat.  When a text is not present or the text cannot be understood (or so on and so forth) then in that case analogy can be resorted to.  And it is particular to the detailed rulings of legislation.  But as for the Sunnah in general, then there is no analogy in the Sunnah.  Because it is either a text from the Book of Allaah, or from the way of the Messenger, sallAllaahu `alayhi wa sallam.” 

Translated by Aboo Talhah Daawood Burbank


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Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah in  his taped explanation of Sharhus-Sunnah with regard to the point that the people who depart from the Truth are one of two people, said,
 
“Yes, this is a precise categorisation from the Shaykh, rahimahullaah.  The innovators are indeed of two categories, because the Shaykh, as you know, throughout his whole book, his focus is upon the innovators.  And from them there is a category who actually want the Truth, but he does not attain it.  Just like the people of thikr who we mentioned a short while ago (the same incident of those people in the masjid who were doing an innovated form of thikr which `Abdullaah ibn Mas`ood criticised).  Those who said to Ibn Mas`ood, radiyAllaahu’anh, ‘We only intend the Truth.’ However, how many people there are who intend the Truth, but do not attain it. 

“Whoever intends the Truth, he should seek it from its correct place.  And the Truth does not come about through venerating individuals, nor through flashy words, nor by having a majority.  It only comes about through ittibaa`, following the Truth, following the first generations, the generations of the Companions and the Taabi`een and proceeding upon their methodology.  So the like of this person (the first person, he strays into innovation but he only intends the Truth) is destroyed if he does not come back and seek the Truth with its proof from the correct place.  However his danger is less than the danger of the second category of the people.  And perhaps his harm will be restricted to himself, meaning the one who intends the Truth but he seeks it not in the correct way.  So he slips and innovates and falls into innovation, and the judgement upon him will be in the light of how severe his innovations are.   It may be of the level of something less or it may be something major or it may be something which takes him out of Islaam, but his danger will be less.   And your advising him should be between you and him, if you know that he is not a caller to innovation and that he does not propagate innovation.  Then you should come to him privately and you make clear to him the correct path, so that he can follow it.  You make clear to him the methodology of the Ahlus-Sunnah wal-Jamaa`ah.  You don’t make his affair open.  You don’t mention him upon the minbars.  You don’t mention him as being a person with criticism.  Rather you direct him and give him sincere advice.  So if this type of person is how he is, then maybe be one day, by the permission of Allaah, he will turn back.  And even if he stays upon his innovation, then he does not represent a great danger to the people (he doesn’t call to this innovation).  However what is obligatory is that you strive to give him advice and clarify and give him correct, constructive direction. 

“As for the second category of people, those who are obstinate, those who do so deliberately with pride, they commit innovation, obstinately, deliberately.   The more you forbid him, the more he increases in his error until he becomes a caller to innovation.  Therefore the Salaf used to reject the narrations of an innovator, who was a caller to innovation and not accept them, rather they would reject them and warn against him and against his innovation.  So the like of this person, you must make his affair clear and warn against him.  And if he has written a book, he is refuted with a book.  If he has a tape, he is refuted with a tape.  If he gives speeches, he is refuted in speeches.  The people are warned against his evil. ”

Then after some speech the Shaykh said finishing, “So this second type, who is indicated by the author here, he is the most dangerous of people for this nation.  Therefore it is obligatory to warn the people against him and to draw attention to their evil and to warn the nation against their evil. ” 


Translated by Abu Talhah rahimahullaah


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So it is upon you O Muslim, and O Student of Knowledge in particular, to verify and that you are not hasty in taking everything that you hear.  It is upon you to verify and to be aware, who is the one who said this thing?  And where did this idea come from?  And then what is its basis, and its proofs from the Book and the Sunnah?  Then where did this person study and who did he take knowledge from?  So these matters require verification, particularly in this time.  So we do not accept every saying that anyone is saying, even if he speaks well, and speaks eloquently, and speaks abundantly and attracts people's hearing, do not be taken in by it until you look and see the extent of their knowledge and understanding of the Religion that he has.

Or it may be the case that a person's speech may be little, but he is a person of understanding of the Religion.  And it might also be the case that a person's speech may be plentiful, but he is an ignorant one who has nothing from knowledge and understanding of the Religion.  Rather he just has magical/enchanting speech so that he fools the people, and gives the false impression that he is a scholar and that he is a person of understanding and that he is a thinker and the likes of that, so that the people are taken in and he takes them away from the Truth.  So what is counted is not the amount of speech and being able to ramble on, rather what is counted is what it contains with regard to knowledge and what it contains with regard to being based upon correct principles.  And it may be the case with speech that is little but it is correctly based upon correct principles.  This will be far more beneficial than abundant speech which is just lengthy, and from which no benefit can be taken except a little.  And this is the situation in our time, where speech is abundant and knowledge is scarce; the recitors are many, and the people of knowledge and understanding (fuqahaa~) are few in number.  Andfiqh (knowledge and understanding of the Religion) does not come about by being able to speak a great deal, or to recite a great deal, or being able to speak well or being able to word things well...

...So the eloquent person, he can turn the Truth into falsehood and falsehood look like the Truth by means of his eloquence, so beware of this.  And therefore the Prophet sallAllaahu `alayhi wa sallam he warned against the person who is very eloquent in speech, the person who moves his tongue around just as the cows move the tongue around.[1]  He (sallAllaahu `alayhi wa sallam) warned against this one and he said,

“Some speech is like magic.”[2]

Meaning it enchants the people’s hearing (acts like magic upon the hearing of the people)...

... So al-fiqh (knowledge and understanding of the Religion) contains a protection from trials and tribulations.  And al-fiqh means al-fahm(understanding of the Religion).  And a person may have memorized a great deal, but he does not have understanding, so therefore he and the common person are just the same.  Indeed the common person may be better than him because he withholds himself and he recognizes his own ignorance, while this one does not realise that he is actually an ignorant person.  Therefore the matter is not just memorizing a great amount or speaking a great deal.   The matter is a matter of fiqh (understanding) and therefore he sallAllaahu `alayhi wa sallam said,

“Perhaps one who has something conveyed to him will be better comprehending than the one who heard it (originally).”[4]

So a person may memorize something, and transmit and narrate, and yet there may be someone there who understands it better than he does. (Allaah’s Messenger sallAllaahu `alayhi wa sallam said)

“There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.”[5]

He is a carrier of the knowledge and a transmitter of it, however he is not one who has understanding of it.  So fiqh (knowledge and understanding of the Religion) is a gift from Allaah which Allaah gives to whomever He wishes from His servants.  However, if he utilizes it properly and advances it/causes it to grow then he will benefit from it.  But if he neglects it, it will be lost. 

His saying, “So do not be hasty and do not enter into anything from it until you ask and look:  Did anyone from the Companions of the Prophet sallAllaahu `alayhi wa sallam speak with it?”  This is a tremendous piece of advice if some speech pleases you regarding the Religion.  As for speech about the affairs of this world, then that is not the topic under discussion here.  Rather if some speech with regard to the Religion seems pleasing to you then don't be hasty until you examine it:  Is it founded upon something true and upon proof or is it just from the person's own head and his own thinking?  For if it is, then it is just scum, like the scum which is carried on the top of flood water.  Leave it (in that case).  But otherwise if it is founded and based upon the Book and the Sunnah, then it is true.  So therefore to do not be hasty in taking speech without restraint, even if it seems pleasing to you in its fine manner of speaking and it is eloquence and its forcefulness and in the style of address, do not be hasty about it until you examine and you test it against the Book and the Sunnah, and examine and see who said it.  Is he a person of knowledge and understanding (afaqeeh) or not a person of knowledge and understanding?  Until you ask the people of knowledge about it (this matter) and you look and see, did anyone from the Salaf (Predecessors) say it or did they not say it?  And this is something I have warned against many times, that I say:  Do not introduce personal deductions and opinions and sayings and wording which have not been preceded upon.  Take as your example the Salaf and the speech of the Salaf, and if you bring something which you have no one who precedes you upon it, then it will be something odd and strange, and its danger will be far more than its benefit.   

Excerpts taken from 'Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah' by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah

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[1] This narration is reported by Imaam Ahmad in his Musnad and by Ibn Abee Shaybah and by Aboo Daawood and at-Tirmithee and others besides as a hadeeth of `Abdullaah ibn `Amr that Allaah’s Messenger sallAllaahu `alayhi wa sallam  said,

“Allaah hates those men who are eloquent, the one who moves his tongue around, just as the cow moves its tongue around.”

At-Tirmithee said about this narration that it is hasan ghareeb (singular chain of narration that is hasan) and it was declared authentic by Aboo Haatim in al-`Ilal.

Translator's side point: Shaykh al-Albaanee, in as-Saheehah no.880, declared this hadeeth saheeh (authentic). 

[2] This hadeeth is reported by al-Bukhaaree in his Saheeh (no. 5146 and no. 5767) as a hadeeth of `Abdullaah ibn `Umar;  also reported by Muslim as a hadeeth of `Ammaar ibn Yaasir radiyAllaahu `anhumaa.

[4] This hadeeth is reported by al-Bukhaaree in his Saheeh (no.67 and no.7447) and reported by Muslim (no.1679) as a hadeeth of Aboo Bakraa radiyAllaahu `anhu and the wording is that of al-Bukhaaree. 

[5] This hadeeth is reported by Ahmad in his Musnad and Aboo Daawood and at-Tirmithee and ad-Daarimee and Ibn Hibbaan as a hadeeth of Zayd ibn Thaabit radiyAllaahu `anhu.  At-Tirmithee said the hadeeth is hasan and al-Busayree said it is saheeh (authentic).

Shaykh al-Albaanee declared this hadeeth  saheeh  (authentic) likewise, in his checking of Aboo Daawood.

Translated by Aboo Talhah Daawood Burbank, rahimahullaah

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(From Shaykh Saalih ibn Sa`d as-Suhaymee's explanation of Sharh-us-Sunnah):


The explanation of Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah mentions with regard to this affair of innovations which start as something small:

 “In the story of `Abdullaah ibn Mas`ood(reported by Daarimee and others) along with the people of these circles who gathered in circles in Basrah when Aboo Moosaa al-Ash`aree came to him and informed him that there are some people gathering in circles.  So in the beginning all they were doing was gathering in circles and repeating words of thikr (remembrance). This, it is possible to say that this is from the smaller innovations.  So then the narrator of this report said, “But then I saw most of those who were in those circles fighting against us on the Day of Nahrawaan.”  SubhaanAllaah! What is meant by the Day of Nahrawaan?  It is the day when `Alee radiyAllaahu `anhu fought against the Khawaarij. 

“So those people of the circles what did they begin with?  They began with a small innovation; it would not be counted as something major without a doubt, however their gathering in circles and the manner in which they were doing the thikr, this is the way in which it was an innovation.  So tasbeeh (saying subhaanAllaah) and tahleel (saying laa ilaaha illAllaah) is not an evil act, rather it is something legislated.  So what was it that Ibn Mas`ood was criticizing from them?  It was the manner in which they were doingthikr.  So therefore afterwards when the major innovation appeared, the innovation of the Khawaarij those people went with whom?  They went along with the Khawaarij.  So therefore the narrator of this report said, “So I saw most of the people of those circles fighting against us (meaning the people who were with `Alee radiyAllaahu `anhu) on the Day of Nahrawaan.”  So see, this is a witness that emphasizes for us what the author rahimahullaah is saying, that innovation if it is taken lightly, people justifying it, it will continue until it becomes something major and until maybe it will lead the person to exiting/shooting out from the Religion; and the best example of that is the Khawaarij and the extreme Raafidah Shee`ah and the Baatiniyyah and the ones who follow their path.”


(Quoted as a side point by Abu Talhah rahimahullaah whilst translating Sh Fawzaan's explanation of Sharh-us-Sunnah.
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