​Questioner; Regarding the general statement of ‘Abdullah ibn Shaqeeq al-‘Uqayli that the Sahabah didn’t view anything abandoning as Kufr, except for Salah…?
Answer: The Scholars have also unanimously agreed that the abandoner of Jins al-‘Amal [the manifest obligatory actions in Islam] in all cases is a Kāfir, a consensus has been mentioned by Al-Ajurrī(رحمه الله) in “al-Sharī’ah”, and a consensus was mentioned regarding that by Imām Ibn Battâh(رحمه الله), and several scholars have mentioned a consensus, all of these scholars said that the one who abandons Jins al-‘Amal is a Kāfir unrestrictedly. There are things, a person becomes a disbeliever by mere speech, a person can become a disbeliever by mere actions, a person can become a disbeliever by mere belief, so when a person denies an agreed upon matter or permits an agreed upon matter [being Harām], then he becomes a disbeliever according to all scholars. Disbelief can occur from denial, it could occur from belief, such as believing that the judgement of other than the Prophet is greater than the judgement of the Prophet(صلى الله عليه وسلم). And disbelief can occur from actions, such as prostrating to a grave or idols, performing Tawāf around the graves, and disbelief can occur from speech, such as insulting Allâh(سبحانه وتعالى) and the Messenger(صلى الله عليه وسلم), explicit mocking of the religion. And disbelief can consist of what has previously been mentioned, and Disbelief can occur from mere abandonment, such as abandoning the ruling of what Allâh has revealed, abandoning Salāh completely, abandoning Jins al-‘Amal completely, these are all types of Kufr according to the Scholars, and as for Hajj and Zakāt and Siyām, then there’s a difference as we have previously mentioned. As for making the saying of ‘Abdullâh ibn Shaqīq al-‘Uqaylī(رحمه الله) “The companions of the Prophet did not see an action that was Kufr other than Salāh” as a textual evidence to say that the abandoner of such and such & the abandoner of such and such, except what is mentioned in the Hadīth, then this is not correct.
Another Answer: We are talking about the aspects of Fiqh, we’re not speaking about the aspects of other matters such as the ‘Aqīdah of a man etc…The truth is accepted from whoever came with it, if the truth came from an Ash’arī, a non-Ash’arī, the Prophet(صلى الله عليه وسلم) accepted the truth from a Jew, “O Muhammad, Allah holds the heavens on one Finger, the earth on one Finger, the mountains on one Finger, the trees on one Finger, and all creatures on one Finger, and He [i.e. Allah] says, (I am Sovereign)”, the Prophet(صلى الله عليه وسلم) laughed/smiled in approval of the saying of the Rabbi.
The Hadīth is agreed upon in its authenticity from the Hadīth of ibn Mas’ūd(رضي الله عنه), we don’t ask about the ‘Aqīdah of the person in the likes of these issues, and the people still remain benefitting from those who have mistakes in the ‘Aqīdah aspects, the people right now like investigators upon some of the books that are ascribed to the Madhab al-Ash’arī, reading their books, relying upon it, and looking into it, while being cautious from what they affirm that goes against the ‘Aqīdah of Ahlâl Sunnâh wal-Jamā’ah, the people are still reading the books of al-Bayhaqī(رحمه الله) while he is upon the Madhab al-Ash’arī (in certain issues), and the people are dependant of the books of Ibn Hajr(رحمه الله) in Hadīth and Fiqh and other than that, while he has many interpretations in the names and attributes of Allâh(جل وعلا), while I do not see that al-Hāfidh ibn Hajar(رحمه الله) is Ash’arī.
It’s correct that Ibn Hajr(رحمه الله) has mistakes where he agreed with the Madhab of the Ashā’irah, however this doesn’t mean that everyone who made a mistake in the names and attributes of Allâh(جل وعلا) is classified among the Ashā’irah, we say that he’s Ash’arī in the topic of the names and attributes, but as for saying Ibn Hajr(رحمه الله) is completely an Ash’arī, then this is not correct, this is not correct, because he responded against the Ashā’irah in many issues, he responded against the Ashā’irah on the topic of Āhād Hadīths, he responded against the Ashā’irah on many matters, so he’s not an Ash’arī in every aspect, yes it’s correct that he agreed with the Ashā’irah on the Names and Attributes, but to classify him as an Ash’arī in the names and attributes of Allâh(جل وعلا), this can be acceptable, as for labelling him an Ash’arī in every aspect, or labelling Imām al-Nawawī(رحمه الله) an Ash’arī in every aspect, this is not correct. Then afterwards arranging on top of that, (saying) it’s not allowed to benefit from his books, this is not correct, we know about the mistakes of al-Hāfidh al-Nawawī(رحمه الله), the mistakes of al-‘Izz ibn ‘Abd al-Salām(رحمه الله), the mistakes of al-Hāfidh ibn Hajr(رحمه الله), yet the people are still benefiting from their books, while warning against what they have which goes against what Ahlâl Sunnâh wal-Jamā’ah are upon.
Even greater than these, ibn Hajr al-Makkî, the author of the book “al-Zawājir”, he has many mistakes in Tawhīd al-ilāhiyyâh, and in Tawhīd al-Asmā’ wal-Sifāt, he even has mistakes in Tawhīd al-Rubūbiyyâh, and with all that, the people are still benefitting from his books, some of the Scholars such as Shaykh Ibn Sahmān when he spoke about him in “al-Durar al-Saniyyâh”, he said: “May Allah deal with him accordingly/fairly”, infact some people refrain from sending Allâh’s mercy upon him, and in “al-Durar” when he was asked about him in some places of al-Durar, he said: “His books can be benefitted from, and what he mentions about the Major Sins and other than that, while warning against the other matters”, so Ahlâl Sunnâh wal-Jamā’ah are in-between the distorted sects, (like those) that say everyone who makes a mistake, it’s incumbent to put aside his mistakes(i.e. ignore it), or (those who say) we won’t accept from (anyone) except an infallible man, like the Rāfidah, this is what’s intended ya’nī.
Shaykh Sulaymān al-‘Alwān(حفظه الله)

​Who is the real hostage? 

Ibn Taymiyyah said: “The real imprisoned person is the one whose heart is imprisoned and blocked from his Lord, and the real hostage is the one who is held captive by his desires.” (Al-Waabil As-Sayyib)

The Intellect 

The intellect cannot grasp everything, just like the sight cannot see the midday sun because it is beyond its power. Allah has unseen commands that the intellect must turn a blind eye to, just like the eye lowers its gaze from looking at the sun. 

Avoiding the Doors of the Rulers 

Avoiding the Doors of the Rulers 
بسم الله الرحمن الرحيم 
The scholars of the salaf were very cautious from going to the rulers for fear of fitnah, and they have spoken much about this issue.
Abu Hurairah رضي الله عنه reported that the Messenger of Allah صلى الله عليه وسلم said: “Whoever lives in the dessert becomes rough; whoso follows the game becomes careless; and whoso comes to the doors of the rulers falls into fitnah (trouble); and a slave does not come nearer to the ruler, except that he becomes further from Allah.” (Musnad Ahmad, Shiekh Ahmad Shakir said its chain of narration is Saheeh)
Ibn Abbas (radhi Allahu anhu) reported that the prophet (sallallahu alayhe wa salam) said: “Whoever lives in the desert, becomes rough; whoso follows the game, becomes careless; and whoso comes to the ruler falls into fitnah.”

(Nisaee, Tirmidhi, and Abu Dawood – See Saheeh al-Jam’i: 6296)
Abi al-‘Awar as-Silmi (radhi Allahu anhu) reported that the Messenger of Allah (sallallahu alayhe wa salam) said: “Beware of the doors of the ruler for they have indeed become a source of trouble and humiliation.” (Saheeh ad-Dailamee, Ibn Mundah, Ibn-‘Asaaki – See as-Saheehah: 1253)
In explaining the saying of (sallallahu alayhe wa salam): “…and whosoever comes to the doors of the rulers falls into fitnah”, The writer of Tuhfat ul-Ahwadhi said, with reference to the Qaadhi (judge): “…i.e. to come to him without any necessity or need, he falls into fitnah. So if he complies with what he wants, and he leaves him (i.e. the ruler leaves the judge), then he has placed his deen in danger. And if he disagree with him, then he has put his dunya (life of this world) in danger.”

(Tuhfat ul-Ahwadhee: 6/533)

The one who is stingy with his knowledge is worse than the one who is stingy with his wealth. This is because the one who is stingy with his wealth does so out of fear that it will finish.However, the one who is stingy with knowledge is stingy about something which never finishes when given. 

– Ibn Hazm

​It is upon you to understand two Āyāt from the Book of Allāh
By Shaykhul Islām Muhammad ibn ‘Abdul Wahhāb rahimahullāh
No doubt Tawhīd must exist in the heart, upon the tongue and in actions. If a man neglects one of these things to the point that it is missing, then this man is no longer a Muslim. So if he knows what Tawhīd is but doesn’t act upon it then he is a haughty kāfir (kāfir mu’ānid) similar to fir’awn and iblīs and those like them.
Many of the people err in this affair. They say: This is true and we understand this and we bear witness that it is the truth. However, we are unable to implement it, and it is not permissible amongst the people of our country to oppose them or to do anything unless it is in agreement with them and their practices. And they offer other excuses for this. This lowly individual doesn’t realize that the majority of the leaders of kufr know the truth and they do not abandon it due to one excuse (or another) as Allāh tabāraka wa ta’āla says;
{They have purchased with the Āyāt of Allāh a little gain} (9:9)
And there are other Āyāt of Allāh similar to this such as;
{They know him as they know their own sons} (2:146)
If he acts upon Tawhīd in a manner which is apparent through his outer actions while he does not truly understand it nor believe in it in his heart then this person is a munāfiq and he worse than the pure kāfir;
{Indeed, the munāfiqīn occupy the lowest depths of Hell-Fire} (4:145)
And this is a vast matter that is very extensive, and it becomes clearer if you reflect upon the different speech that you hear from the people. You will see one person who knows the truth but abandons acting on it out of fear of losing something from the wealth of this world, his position, his possessions or as a means of pleasing someone. And you will see someone who acts upon the truth outwardly but not inwardly with his heart and if you were to ask him about what he believes in his heart then he will not even know. So, it is upon you to understand two Āyāt from the Book of Allāh.
The first: The statement of Allāh tabāraka wa ta’āla;
{Make no excuse, you have disbelieved after belief} (9:66)
So if it becomes clear to you that some of the Sahābah who fought alongside the Messenger of Allāh sall Allāhu ‘alayhi wa sallam on a military campaign against the romans disbelieved because of a statement which they made jokingly, then it should become clear to you that the one who utters a statement of kufr or acts upon it (kufr) fearing that he may lose some wealth or position, or in order to please one of the creation, then his affair is more severe than the one who uttered a statement in a joking fashion.
The second Āyah is;
{Whoever disbelieves in Allāh after having believed, except for the one who is compelled to do so while his heart remains firmly upon belief. But the one who opens his chest to disbelief, then upon him is the Anger of Allāh and for them is a tremendous torment. That is because they preferred the life of this world over the life of the Hereafter.} 16:106-107)
So Allāh did not excuse from those people except for the ones who were compelled to do so while their hearts were filled with Īmān. So anyone other than this type of person has disbelieved after having true Īmān, irrespective of whether he did it out of fear of the people, to please others, or for love and greed of his country, family, tribe or wealth, or he did it in jest, or any other reason. (The only accepted excuse) is if he is compelled and forced.
The Āyah from the Qur’ān proves this from two different angles:
The first is His statement;
{Except for the one who is compelled to do so}
So Allāh tabāraka wa ta’āla does not exempt anyone except the one who is compelled and it is well known that people are only compelled to utter a statement or perform an action, as for the belief in the heart then no one can compel another concerning his belief. (The Shaykh is pointing to the fact that one can disbelieve through an action or statement without tying it to the heart)
The second: The statement of Allāh tabāraka wa ta’āla;
{That is because they preferred the life of this world over the life of the Hereafter}
So Allāh explicitly states here that this disbelief and torment is not due to belief, ignorance, hatred towards the Deen or love of kufr. Rather, the reason for this was due to some worldly matters which they preferred over the Deen.
And Allāh subhānahu wa ta’āla knows best. May the Salāt and Salām of Allāh forever be upon our Prophet Muhammad and upon his Sahābah.
(Kashfu shubahāt)

​May Allah have mercy upon the scholars of the salaf, every oppression was effaced through them, and every truthful one followed their way. 
Then there was the ruler who used to warn them from coming close to him, he used to hold fast to the Shariah, implement it, and rule with it in the lives of the people. 
Then what if they were to see the rulers of our times, those who have transgressed in the lands, created much mischief therein, exchanged the deen of the Lord of the worshippers with their limited minds, dirtied their beliefs with trivialities, and have brought the laws of the Europeans and the Americans with which to govern the Muslims in this day and age?
Ayyub as-Sakhtiyani said:

“Abu Qulaabah said to me: ‘O Abu Ayyub, take three characteristics from me: Beware of the doors of the rulers, beware of the gatherings of the people of desires, and stick with the market for affluence comes from well-being.” (Jaami’ Bayaan al-‘Ilm wa Fadhlah: 1/164)
Abu Haazim, one of the foremost tabi’een (people who saw the companions but not the prophet) said that the scholars used to flee from the ruler whilst he sought after them, and today they come to the doors of the ruler, whilst the ruler flees from them. (Jaami’ Bayaan al-‘Ilm wa Fadhlah: 1/164)
May Allâh  preserve and Purify the Hearts of the believers, Aameen .