Verily, Man was Created Very Impatient
Shaykh 'Abdul-Maalik Ramadaani al-Jazaairi ???? ????
Delivered on July 22nd , 2006

Introduction to the Shaykh

The Noble Shaykh ???? ???? ????? is a well known author and his efforts in Da`wah are well known. He sat and benefited from many of the senior scholars of our time and the Honorable Shaykh al-`Allaamah `Abdul-Muhsin al-Abbaad is from amongst his teachers from whom he benefited greatly.

Shaykh's Introduction

The Shaykh ???? ???? ? ???? ??? began by thanking Allaah, and praising Him and he went forward to Khutbatul-Haajah where he praised Allaah and thanked Him and sent the Peace and Prayer upon the Prophet ??? ???? ???? ? ???. At the end of Khutbat-ul-Haajah, he said, it proceeds:

Allaah ?????? ? ????? says in the Qur'aan:
????? ??????????? ?????? ???????? {19} ????? ??????? ???????? ???????? {20} ?? ????? ??????? ????????? ???????? {21} ?????? ???????????? ? {22} ????????? ???? ????? ??????????? ??????????
{Verily, man (disbeliever) was created very impatient; Irritable (discontented) when evil touches him; And niggardly when good touches him; except those devoted to Salaat (the prayers). Those who remain constant in their Salaat.} [al-Ma`aarij 70:19-23]

And one of the Imaams or the scholars of the Salaf was asked “What is the meaning of ???????? (haloo`a)?” The scholar replied, “I do not find for you a better tafseer than that which is in the Qur'aan itself where Allaah ?????? ? ????? says, right after that Aayaah {Verily, man (disbeliever) was created very impatient} i.e.

????? ??????? ???????? ???????? {20} ?? ????? ??????? ????????? ????????
{Irritable (discontented) when evil touches him; And niggardly when good touches him;} [al-Ma`aarij 70:20-21]

So, the “haloo`” is the one who when something of some turmoil or some problems afflicts him, he is someone that is impatient; and likewise when (something) of good comes to him, he is someone who is stingy with it and refuses to let the people benefit from this good that has come his way.



Our Shaykh حفظه الله continued on to say:
As for Ibn Taymiyah رحمه الله تعالى he explained these Aayaat as regarding man’s reactions to the Qadar of Allaah, by classifying it into two categories. The first is when some good comes to man, then the righteous one, (the Mu’min), has taqwa of Allaah and is thankful; likewise, when man is not given something or prohibited from it, then in that case, the righteous one (the Mu’min) has patience with the Qadar of Allaah. And Ibn Taymiyah رحمة الله عليه continued on to say that these are two categories and there is no third to them. It is Allaah’s Decree that you are either given something or you are prohibited from, or not given something. And testifying to this is the saying of the Prophet صلى الله عليه وعلى آله و سلم which is narrated in Saheeh Muslim: “How wonderful is the Believer’s affair. All of his affairs are good, unlike anybody else’s. When he experiences a joyful occasion, he is grateful, and it will be good for him. And if he suffers misfortune and endures it patiently, then it will also be good for him, and this is not except for the Mu’min” [1]


Our Shaykh حفظه الله و بارك في عمره continues on to say:
The 'Ulamaa have classified the people concerning the Qadar of Allaah (i.e. the Decree of Allaahسبحانه و تعالى) into following four categories.
  1. The first type is the people who have no taqwa (fear) of Allaah nor do they have any patience upon anything. As an example, he said these are the types of people you see with the kings and the rulers and the presidents; they are people that have no taqwa of Allaah nor do they have patience upon any hardship. And you would find them with these types of people and if they are given some type of power then they are extreme tyrants and are oppressive and at times when they are the ones that are weak, you would find them humiliating themselves. Likewise you would find them with their kings and rulers or presidents or whoever is over them, being very humiliating in front of them; their affair is humiliating when you see it. But when they are with the العوام (meaning the normal people under the ruler), then they are always transgressing against them. These people have no patience and they have no taqwa. And he gave an example of these types of people: they are the people that are always trying to get up higher or have power of some sort.
  2. Number two is the person that has taqwa but patience is very hard for him. That is, he is a person that, mashaa’Allaah, gets up and prays and fasts and reads the Qur'aan and whatever else there is from worship. So he has taqwa of Allaah سبحانه و تعالى but he has no patience upon the Aqdaar (Decrees) of Allaah for him. He has no patience upon the decree Allaah has decreed. If sickness befalls him or he finds himself in financial difficulty he is someone who becomes impatient quickly. This is number two.
  3. Number three is the person that has patience and has no taqwa. And he (the Shaykh) says they are like the thief from amongst the criminals, in that they have extreme patience and exhort patience when they are trying to steal something as they go through their operation – a criminal type operation (and we mean criminal in the sense that Islaam has prohibited it). This person, you will find that he has patience and he knows that if he is caught, he is going to be hurt and some of them even have patience upon being whipped and like this. So, they have patience on this and they have used their patience and their bravery in something in which there is no taqwa; which is not righteous. This is the third classification.
    He (the Shaykh) said, likewise, in the same category is the one who is always seeking power; he is always seeking to be a ruler over something or someone. You would find him having patience upon being hungry, going to this one, going to that one; going out and making his political moves and even sometimes he would put himself in a situation where he needs to borrow money so that he can print out flyers and get the people to come his way and these type of things; this is a person that is also in this category. You would find him with no taqwa but he has patience in trying to get to where he is going of power. So these are two examples that he gave of that third (type) of people – they have no taqwa but they have patience.
  4. And the fourth classification of people are the people that have taqwa, they have fear of Allaah, (are) conscious of Allaah and they have patience as well. For if they are given, they are people that have shukr i.e. they thank Allaah and they also have taqwa in where they put what they have been given, by spending it in a righteous manner. And if they are prohibited from something, then they are patient and they accept the decree of Allaah. These people when they are given they are righteous, and they have taqwa, and they have shukr and they thank Allaah سبحانه و تعالى and they benefit and benefit those around them with what they've been given. And if they are prohibited from something, they are people that have understood that Allaah has prohibited them from that because of the Wisdom that He knows; so they accept the Qadar – the decree of Allaah سبحانه و تعالى and have patience upon it.


Our Shaykh بارك الله فيه continues:
There are many aayaat in the Qur'aan that combine between at-Taqwa and as-Sabr (patience) and the one who reads the Qur'aan, he notices this; he notices this in the Qur'aan where Allaah سبحانه و تعالى brings together these two issues: Taqwa – being fearful of Allaah, knowing that He is there; and Sabr – being patient. And he noted some aayaat, which I will read, where he is pointing out that the Book of Allaah سبحانه و تعالى in general, or a lot of the time, has brought together at-Taqwa and as-Sabr. So Allaah سبحانه و تعالى says for instance:
إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ
{…Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good-doers) to be lost."} [Yusuf 12:90]

And the last Aayaah of Surat-Aali `Imraan in which He said:
يَا أَيُّهَا الَّذِينَ آمَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ
{O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful.} [Aal `Imraan 3:200]

And Allaah سبحانه و تعالى says:
بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ
{"Yes, if you hold on to patience and piety, and the enemy comes rushing at you;
your Lord will help you with five thousand angels having marks (of distinction)."}
(Aal `Imraan 3:125)

Also Allaah سبحانه و تعالى says:
وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
{...But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you.
Surely, Allaah surrounds all that they do.}
[Aal `Imraan 3:120]

Also Allaah سبحانه و تعالى says:
لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ
{You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allaah, but if you persevere patiently, and become Al-Muttaqoon (the pious), then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts].} [Aal `Imraan 3:186]

And also Allaah سبحانه و تعالى says:
فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ
{...So be patient. Surely, the (good) end is for the Muttaqoon (pious).} [Hud 11:49]

So he حفظه الله is pointing out to us that Allah سبحانه و تعالى has brought together these two issues many times in the Qur'aan: having patience and having taqwa. And we ask Allaah سبحانه و تعالى that He brings these two qualities together in us, and he made a small du’aa, بارك الله فيه.

Questions and Answers

1) Question
Is it from the Sunnah for the Imam of a masjid on Yawmul- Jumu`ah to give the khutbah and then pull a brother from the ranks of the salaah and ask him to lead the salaah? This seems to happen every Jumu`ah. Could you please clarify this?

If the person does this for some reason once or twice, then there is no problem with this. But it is not a condition of Salaatul-Jumu`ah that the Imaam that gives the khutbah leads the Salaah but it was the action of the Prophet صلى الله عليه وعلى آله و سلم and this was the action of the Sahaabah رضى الله عنهم that they were upon. So if he does this once or twice out of some type of necessity, then there is no problem with it. But if the person is continually doing this - and we don't understand why he would be: we hope that it is not an issue in which he is trying to distinguish himself so the people know him in some way, he is trying to bring something out that is strange that is not known – we hope this is not the situation but anyway, he should not continue to do this every time. It is something that is not befitting of the situation.

2) Question
Is it permissible to take wealth from my father to make Hajj and to take a car from him - while this wealth and car are property that he receives through bank loans - which are usually ribaa? 

The Shaykh's answer to the question is: if the father is Muslim and the money that he is taking from him is completely from ribaa or the majority of it is from ribaa (interest, or usury) then it is not permissible for him to touch it, it is not permissible for him to take any of it. If the father is Muslim and the majority of the money is halaal and some ribaa has entered into it such as the person that leaves his money in the bank and it starts to collect some interest; if the majority of the money is halaal, then it is permissible for the son to take the money of the father and benefit from it. Because the majority of the time, in these situations, the bank in which the money is collecting ribaa, or as they say it is collecting interest; the majority of the time, the capital is more than the interest itself, so the son can take from this because he is mainly taking from that good part and if there is any ribaa, then it returns back to the father, that haraam goes back to the father because he is the one who did not take caution in staying away from falling into any type of usury.

If the father of this man is kaafir, and the kaafir father gives him some money, then it is permissible for him to use it. And this is because Ibn Taymiyah رحمه الله distinguishes between the dealing with the money of the Muslim and dealing with the money of the kaafir. He said we distinguished between them. Also the Prophet صلى الله عليه وعلى آله و سلم as we all know that the Yahood used [dealt with] interest as Allaah سبحانه و تعالى says:
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيراً {160} وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ
{For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them – and for their hindering many from Allâh's way; And their taking of Ribâ (usury) though they were forbidden from taking it and their devouring of men's substance wrongfully (bribery)…} [An-Nisa 4:160-161]
Concerning the Yahood (Jews), they deal with ribaa and he knew that, but the Prophet صلى الله عليه وعلى آله و سلم nonetheless died while his armour was with a Yahoodi.[2] It was put there as a [collateral]. If he صلى الله عليه وعلى آله و سلم didn't pay his debt then his armour was with a Yahoodi so his debt could be paid... So, he dealt with the Yahood and they were dealing with ribaa and this is why ibn Taymiyyah رحمه الله made the distinction because when you are dealing with a kaafir and his money it is different from dealing with a Muslim and his money, in which we deal with the Muslim according to our principles and we deal with the kufaar according to that which they have been convinced by their Madhab. So a question followed: Some of the Muslimeen especially in this land in the United States, they might deem ribaa to be permissible sometimes due to some fataawa that has come out. Do we deal with them according to their Madhab; that they have been convinced of this. And the answer to that is: No, you deal with them according to your principles.

3) Question
The question regarding a Hadith concerning our children to call them in when Maghrib comes in and Shaytaan spreads, we shall lock our doors and calm our children down, and after a period of time we shall let them loose again .... How do we understand this hadith? 

The answer concerning the hadith of the Prophet صلى الله عليه و سلم at the time of Maghrib: "When nightfalls, then keep your children close to you, for the devil spreads out then. An hour later you can let them free; [3]

The meaning of the hadith, as the Prophet صلى الله عليه و سلم said, the Shayateen, at this time, spread out, they come out. So the child should not be left to go out at this time by himself. If he goes out with his Walee (his guardian) then there is no problem, Inshaa’Allaah with this but he should not be left to go out on his own because the Shayateen may abduct him or they may harm him. At this time nonetheless, the Shayateen are out and they are in large quantity and they might do types of harm. This is why we are ordered to bring the children in, calm them down or not let them out alone. As for closing the door, then the Prophet صلى الله عليه و سلم, he ordered that you close your doors and you say the name of Allaah سبحانه و تعالى upon it because as in a hadith, the Prophet صلى الله عليه و سلم said: “shut the doors making mention of Allaah's Name, for the Satan does not open a closed door” [4]

4) Question
Concerning the affairs of our Muslims, who take it upon themselves to call our Ulama for advice, “what to do, in such and such situations” and they do not present the situation in its true picture and they ask about very critical matters of Jarh wa T’adeel and if the Shaykh gives a word according to how they want it, they fly with the words of the Shaykh and place this on our Muslims and deal with them in severe harshness, so much so, that the individual feels himself hurt, pushed away and judged and then it becomes so difficult to connect them back. 

The Shaykh حفظه الله he went on to say concerning this question, that there are two classifications we have in this situation and they are both incorrect. Number one is the person that does not want Jarh wa T’adeel at all. This is their attempt to propagate certain people that they want and they like from the du’aat (دعاة). So they say there is no Jarh wa T’adeel so that their mistakes (meaning those of a particular da’ee) cannot be explained, or so that they cannot be talked about – so they say there is no Jarh wa T’adeel so that they may propagate those who they like of the du’aat. So this is one – they don't want the Jarh wa T’adeel, period.

And the second type of people is those for whom Jarh wa T’adeel has basically become their main concern and this is what they are following. These types of young men (شباب), they go out to find the mistakes of others. Even to the point that they find soldiers for their cause - in which they say “look, you go out and listen to this guy's tapes and his books and you listen to what he has to say and we should find all the mistakes he has and we put them down and we write them down and we make jarh on the guy”. They do this; but these people are not from the `Ulamaa of Jarh wa T’adeel.

And the Shaykh points out that knowledge of Jarh wa T’adeel is from the Deen but they are not from the `Ulamaa of Jarh wa T’adeel, for the `Ulamaa of Jarh wa T’adeel have always been known to be the `Ulamaa of Taqwa as well. So for instance, they don't make from a drop of water an ocean, nor do they make from the small grain a large mountain. They have justice as well when they’re dealing with these affairs. So they have the Haqq when they make the Jarh wa T’adeel of a man; they have the Haqq and they are just when they do this. And these people, they are a certain type of `Ulamaa that can do this and we know them, and when you look back you will find there are only a few of the `Ulamaa are of Jarh wa T’adeel and not everyone went out and made Jarh wa T’adeel.

But today, you find that the person also in certain parts he wants to make Jarh wa T’adeel. He's always speaking about so and so, so and so, so that it may be said that: “Our Arjah - the person that we return to in the land of so and so, he is the one that is specialized in Jarh wa T’adeel.” So he goes out and makes this jarh, trying to get the people to think he is the person that knows about Jarh wa T’adeel in that land so when they want to come (to that land), they are going to go and ask him about that land – “what's in this land, who's this, who’s that”. And this is the person that wants to be heard about as in the hadith: If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.'" [5] So, it is basically an issue of Riyaa’ (showing off) when he comes and starts making this Riyaa’, then Allaah سبحانه و تعالى is going to expose him on Yawm al-Qiyaamah.

He حفظه الله goes on to say that the people of Jarh wa T’adeel are distinguished people and they are certain people of the `Ulamaa of this time. As we said before, when you look back, and you look at the people of Jarh wa T’adeel, you would not find everybody becoming a person of Jarh wa T’adeel – five or six or ten etc. When you look in the books of Jarh wa T’adeel, this is what you would find. So the people who had criticism on a person, then they were the ones that had the ability to do so; not like today when everyone that has an issue with a person, they've got to call up a Shaykh and take care of that issue with that person. So they call one, two or three Mashaaikh, and the one that they like what he says, they would expose him [the person with whom they have an issue with] – they go ahead and spread the words of the Shaykh. And the one that they don't like what he said or it wasn't beneficial for them, then they'll just keep it hidden, they won't say anything about it.

He goes on to say, these people, Allaahu masta`an, these miskeen (poor, bereft) brothers have wasted their lives there (3) years. They've wasted their lives there (3) years and therefore they've lost of knowledge, they've lost of brotherhood, they've lost of love between them; we ask Allaah that he may bring them back and we remind the people that Allaah سبحانه و تعالى says:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ
{The believers, men and women, are Auliyâ' (helpers, supporters, friends, protectors) of one another…} [at-Taubah 9:71]
The Muslims are brothers of each other, they love each other and like good for each other. And this was basically what the Shaykh حفظه الله said concerning this important question.

5) Question
What is the ruling of children singing without music? Also what is the ruling on any Muslim going inside a Church for any reason? 

He said this singing without musical instruments is called music; what it is called falsely today as an-nasheed al-Islaamiyyah. And the `Ulamaa of old, Ibnul Qayyim رحمه الله and other than him have classified this under the classification of music and it falls under the aayaah in which Allaah سبحانه و تعالى says:
وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
{And of mankind is he who purchases idle talks (i.e. music, singing etc.) to mislead (men) from the Path of Allâh without knowledge and takes it (the path of Allâh, or the Verses of the Qur'ân) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).}
[Luqmaan 31:6]

This falls under that. And it has been made permissible at certain times such as weddings; women, when they sing at the weddings or at the time of ‘Eid where the hadith of the Prophet صلى الله عليه و سلم and Abu Bakr, where Abu Bakr protested saying, "Musical instruments of Satan in the house of Allah's Apostle!" It happened on the ‘Eid day and Allah's Apostle said, "O Abu Bakr! There is an ‘Eid for every nation and this is our ‘Eid." [6] So it is permissible in that situation as he صلى الله عليه و سلم did not say that Abu Bakr رضى الله عنه was wrong (nor did he) prohibit Abu Bakr from saying “instruments of the Shaytaan” meaning that this is what they are; he did not prohibit him from it but in that situation, he let them sing because it was ‘Eid and this is the fundamental principle and who ever wants to oppose it, then bring the daleel.

As for the singing and taking it as a way of attaining some type of Eeman or keeping yourself busy with it, then this is bid'ah. This is some type of bid'ah - the Sahaaba رضى الله عنهم were not upon this. And there is no daleel that the Prophet صلى الله عليه و سلم used to take this singing of the people to keep them busy. The Prophet صلى الله عليه و سلم was not upon this. But what the Arabs had was something where poetry was made upon the way of the Bedouins; in their poetry, they had a little tune to it or something to this effect but it was the way of the Bedouins who do not say many words, so it was short. In fact, the Salaf, they used to call the man that used to say too much in this type of sitting, they used to call him mukhanath(مخنث). Mukhanath means a person that is like a woman, a man that is like a woman (i.e. effeminate). This was the affair with the Salaf.

And this is the Ummah of work and being serious; this is not an Ummah of being exotic and wasting time and this is the danger of this Dunya. As for our singing and enjoying ourselves all the time and drinking and playing, then this is in Jannah inshaa’ Allaah, but this is not the affair of this dunya, this is not the place for it.

6) Question
What is the ruling on the woman who marries and divorces and marries again and will not allow the children to live with their father and will not allow regular visitation, even by phone? 

This is the kinship that is not permissible to break; she can go ahead and let him see his children. And what is known is that children go to the mother when the separation happens unless she becomes married. So they are for her to keep as long as they are young, under the age of tameez (distinguishing) i.e. when they start to distinguish between men and women. When they are young, they go to the woman – this is known – but it is not for her to cut them off from their father unless there is an Islaamic reason in which there is something haraam going on when this happened but otherwise, she can't cut them off. It is not permissible for them to be cut (the ties of this kinship).

7) Question
What is the condition of a person who inclines toward the Shi’a and claims that they are Ahlus-Sunnah based on a Fatwa from one of the scholars of Al-Azhar University? 

He said as for the Shi’a being from Ahlus-Sunnah, this is something that is amazing, this is strange. It is strange; in fact that they would think that if they say they are Muslimeen, then that is good enough. The majority of the `Ulamaa are upon the takfeer of these people i.e. that they are kufaar, they are not Muslims. How can they be Muslimeen when they are people that don't see the Sahaabah رضى الله عنهم to be Muslimeen; they say the Sahaabah are in the hell-fire except for a few. They say that Abu Bakr, `Umar, `Uthmaan and others of the Sahaabah رضى الله عنهم should be in the hell-fire except for `Ali رضى الله عنه, Hasan and Husayn, Salmaan, Abu Dhaar and some others; there are a few Sahaabah not included in them being in the hell-fire.

And as for the Shaykh of al-Azhar, then listen to what al-Bukhaaree رحمه الله says about these people and al-Bukhaaree is better than the Shaykh of al-Azhar you mentioned. He (al-Bukhaaree) says in the book called The Creation of the Action of the Slave. He said, “…I have to consider the person Jaahil (ignorant) that does not make takfeer of them and the one that does Salaat after [behind] them, i.e. the Shi’iy or Raafidhi, then he should repeat his Salaat.”

And they also say that the Qur'aan has been changed. And this individual - Nimatullah al-Jazairi living in Iraq, he says: “All of us, we have as our aqeedah the firm belief that the Qur'aan that is between our hands (with us) is Muharraf (changed) and incomplete and some of our scholars and mashaaikh do not make this (belief) apparent.” Al-Khomeini, he praised the one who wrote a book saying that the Book of Allaah has been changed and he praises the individual. In other words, they are all testifying that the Qur'aan has been changed. And they testify that their Imaams have knowledge of the unseen - this is kufr, this is clear kufr, there is no doubt about it.

We make the takfeer of their `Ulamaa. But as for the `awaam, the general folk, we don't go out and say: “So and so is kaafir”. We don't say that this specific person is kaafir, because the `awaam, we may have rahmah upon them. The one who has grown up in a village all he knows is that they swear at the Sahaabah, and curse the Sahaabah and he doesn't know anything about Ahlus-Sunnah wal-Jama’ah; he doesn't know anything about the Sunnah; then this person is upon misguidance, we would not say he is Kaafir. But as for their `Ulamaa, again, that is their situation, they are kaafir; as for the `awaam then they are misguided.


[1] Reported by Muslim in Kitaab az-Zuhd Vol. 1 (#2999)
عَجَباً لأَمْرِ الْمُؤْمِنِ، إِنَّ أَمْرَهُ كُلُّهُ خَيْرٌ، وَلَيْسَ ذَاكَ لأَحَدٍ إِلاَّ لِلْمُؤْمِنِ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ، فَكَانَ خَيْراً لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ، فَكَانَ خَيْراً لَهُ

[2] Mutafaqun ‘alaihi – Bukhaaree, Chapter: The death of the Prophet صلى الله عليه و سلم Vol. 4 (#4197)
توفي النبي صلى الله عليه وسلم ودرعه مرهونة عند يهودي بثلاثين يعني صاعا من شعير

[3] Reported by Muslim in Kitaab al-Ashribah Vol. 3(#2012)
‏إذا كان جنح الليل ‏ ‏أو أمسيتم فكفوا ‏ ‏ صبيانكم فإن الشيطان ينتشر حينئذ فإذا ذهب ساعة من الليل فخلوهم

[4] Reported by Muslim in Kitaab al-Ashribah Vol 3. (#2012)
وَأَغْلِقُوا الأبْوَابَ وَاذْكُروا اسمَ اللهِ فإِنَّ الشَّيْطانَ لا يَفْتَحُ باباً مُغْلَِقاً

[5] Reported by Muslim in Kitaab az-Zuhud war-Raqaiq Vol. 4 (#2986)
من سمع سمع الله به ومن راءى راءى الله به

[6] Reported by Muslim in Kitaab Salaatil-‘Eedayn Vol. 2 (#892)
فقال‏ ‏أبو بكر ‏ ‏أبمزمور ‏ ‏الشيطان في بيت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وذلك في يوم عيد فقال رسول الله ‏صلى الله عليه وسلم ‏ ‏يا ‏ ‏أبا بكر ‏ ‏إن لكل قوم عيدا وهذا عيدنا