Abu Ahmad bin ‘Adee said: I heard Muhammad bin ‘Abdillaah as-Sairafee ash-Shaafi’ee saying to them, i.e. to his students:
“Take a lesson from these two: Hasayn al-Karabeesee and Abu Thawr. The knowledge of Abu Thawr was not even a tenth of Husayn in his knowledge and memorisation – Yet [Imaam] Ahmad spoke against him (i.e. al-Karabeesee) in the issue of the utterance of the Qur’aan (whether it is created or not), so he fell [in rank] – and he praised Abu Thawr [for his adherence to the Sunnah] so he rose [in rank].“
Tabaqaat ash-Shaafi’yyeen of Ibn Katheer and Tabaqaat ash-Shaafi’iyyah al-Kubraa of al-Subki.Abu Khadeejah:This is from the ways by which Allaah raises the people of Sunnah, due to their love, adherence and defence of the Haqq. They fear not the blame of the blamers, they do not cower when faced with many opposers to the truth – they cling to the Haqq regardless of whether those with them are few or many. They care not if they are abandoned by those who were once with them so long as they are upon right-guidance.
It also shows that when Allaah blesses a person with knowledge and memorisation, he is obligated to adhere to the Sunnah and not fall into misguidance and innovations, let alone calling others to the astray paths! Al-Karaabeesee had knowledge but he coupled that with misguidance, so he went astray. It did not concern Imaam Ahmad (rahimahullaah) that al-Karabeesee had knowledge – he deviated in the ‘aqeedah and called to that deviation, so Imaam Ahmad spoke against him and al-Karabeesee fell. On the other hand Abu Thawr (rahimahullaah) became an Imaam of the Sunnah due to his love and adherence to the Sunnah and the Truth – one word from Ahmad and he became elevated, even though he did not possess a tenth of the knowledge of al-Karabeesee!Likewise in our times we have the likes of Shaikh Rabee’ al-Madkhalee! May Allaah preserve him and protect him.If he speaks regarding someone, then pay attention O Salafi!
Abu Khadeejah Abdul-Waahid
- [mp3] The Quran is the Speech of Allah, Not Created! – Hasan as-Somaali
- Speech is Attributed to He who Said it Initially
- Taken from the book Explanation of the Reformer, Muhammed Ibn Abdul Wahab Explained by the Noble Sheikh Dr. Saalih Ibn Fawzaan al-Fawzaan p 81-84
- Speech of Allah –by Mustafa George – Excellent Audio !!
- Hadeeth al-Qudsi is the speech of Allaah in wording and meaning
عَنْ أَبِى الْمَلِيحِ عَنْ رَجُلٍ قَالَ كُنْتُ رَدِيفَ النَّبِىِّ -صلى الله عليه وسلم- فَعَثَرَتْ دَابَّتُهُ فَقُلْتُ تَعِسَ الشَّيْطَانُ . فَقَالَ « لاَ تَقُلْ تَعِسَ الشَّيْطَانُ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَعَاظَمَ حَتَّى يَكُونَ مِثْلَ الْبَيْتِ وَيَقُولَ بِقُوَّتِى وَلَكِنْ قُلْ بِسْمِ اللَّهِ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَصَاغَرَ حَتَّى يَكُونَ مِثْلَ الذُّبَابِ ».
الإمام محمد ناصر الدين الألباني
al-Imaam Muhammad Naasir ud-Deen al-Albaanee
هذه دعوتنا : الدعوة السلفية
This is Our Call – The Salafi DawahArabic audio link: http://www.alalbany.ws/alalbany/huda_noor_audio/640.rm
Translation taken from: http://shaikhalbaani.wordpress.com/2011/04/25/following-the-understanding-of-…
Bismillaah Al-Hamdulillaah wa salatu wa salamu ‘ala Rasool Allaah
The following is from Shaikh Jamaal Al-Haarithee from his comments on Shaikh Saalih al-Fawzaan’s Beneficial Answers to Questions on Innovated Methodologies (hafidhahumullaah):
It is reported in the book as-Sunnah of Ibn Abee ‘Aasim (2/351), al-Mustadrak of Al-Haakim (3/290) and the Musnad of Imaam Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said:
”Whoever has some advice for the leader should not speak it out in public. Rather, he should take his hand and sit with him in privacy. So if he [the ruler] accepts it, then he accepts it, and if he doesn’t, then he [the advisor] has performed what is required of him and what is for him.”
The wording of this hadeeth is from Al-Haakim, and it is a sound hadeeth.
Look at the example of the Imaam of Ahlus Sunnah, Ahmad ibn Hanbal (rahimahullaah). He was beaten with a whip, dragged on the floor, and imprisoned due to the [the deviants' claim] of the Qur`an being created. But in spite of this, he would refer to him [the ruler] as the “Commander of the Believers” and tell the people: “Do not rebel (against the leader); be patient.” Don’t we have a good example in our righteous predecessors? Or is it that we are more knowledgeable and braver than them?!
Imam Ibn Rajab al-Hanbalee (rahimahullaah) said in his book Jaami’ul-’Uloom wal Hikam (pg. 113):
“Sincere Advice to the Muslim leaders means cooperating with them upon the truth, obeying them, reminding them, cautioning them with gentleness and ease, preventing an uprise against them, and supplicating for them to be guided.”
Imaam Ash-Shawkaanee said in his book Raf’-ul-Asaateen fee Hukm-il-Ittisaal bis-Salaateen (pg. 81-82):
”It is well established in the Mighty Book (Qur`an) that we are commanded to obey the ruler. Allaah put obeying the rulers after obeying Him and obeying the Messenger (salallaahu ‘alaihiwasallam). There are many ahaadeeth in the purified Sunnah, i.e. the main collections, and other books that state that it is obligatory to obey them [the rulers] and to be patient with their oppression. One of the ahaadeeth in which the Prophet (salallaahu ‘alaihiwasallam) commanded us to obey them [the rulers] consists of the words: ‘…even if he beats your back and takes your money.’ It is also authentically reported on him (salallaahu ‘alaihiwasallam) that he said: ‘Give them what they are entitled to (of rights), and ask Allaah for what you are entitled to (of rights).‘”
Note: From the comments that follow the 31st question and answer in Beneficial Answers to Questions on Innovated Methodologies.
Internet Source: http://salafitalk.net
Shaikh Hammaad al-Ansaaree’s encounter with Maududi:
I visited Maududi (Abul-A’laa Al-Maududi) along with some brothers during the course of his stay in Riyadh and he was in the hotel ‘bat-haa’ so we entered upon him and he was praying the ‘Asr prayer, so I began observing his prayer. So when he finished I said to him:
‘This prayer of yours needs reviewing, for you do not raise your hands, nor do you relax (be at ease) and other than that’
So he said: ‘I am Hanafee in Madhhab’.
So I said to him: ‘this is more overwhelming than the first; since it is impermissible for you to say that, and you are above such a statement. We had come to think from your writings that you are a free-thinker, but it has become apparent to us that you are a constricted thinker.’ Then I said to him: ‘indeed Imaam Aboo Haneefah is the one that you blindly follow; yet who are the ones that Imaam Aboo Haneefah blindly followed?’
He remained silent, and Allaah’s Aid is sought.
 See the book; The Methodology of the Prophets in calling to Allaah by Shaikh Rabee’ bin Haadee page: 157 onwards for detail of this. [Translators note]
Shaykh Hammaad al-Ansaaree
Majmoo’ fee tarjumah Hamaad Al-Ansaaree volume 2 page 604
Translated by Aboo Haatim Muhammad Farooq
Internet Source : FatwaIslam.com
- For in-depth refutation of Maududi by Shaykh Rabee al-Madkhalee hafidhahullah see pages 73 to 115 of the online book ‘The Methodology of Prophets in calling to of Allaah-That is the way of wisdom and intelligence’
- For more errors of al-Maududi click here.
From the Works of Shaikh Muhammad al-‘Uthaymeen & Shaikh Saalih Aal ash-Shaikh
Translated By Abu ‘Iyaad Amjad Rafiq
Downloads in Chronological Order: [Complete Set: 77 Files, Size: 1.7 GB]
knowledge is not in being able to narrate much and in having many books – Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree
|Here is a beautiful excerpt from Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree, taken from last week’s lesson of Aboo Talhah Daawood Burbank.|
The author (Imaam Al-Barbahaaree) rahimahullaah said:
And know, may Allaah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and his books are limited and whoever opposes the Book and the Sunnah then he is a person of innovation, even if he narrates much and has many books.
(Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point:)
His saying: And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate much and in having many books. `Ilm (knowledge) is not in knowing many things and reading much and having many books. Knowledge is only through having fiqh (knowledge and understanding) and through ittibaa’(following) and in ‘amal (action upon it), even if the person has only a little knowledge. So a small amount of knowledge along with righteous action and with correct understanding of the religion is something that is much. Whereas having a lot of knowledge with little action and without following, there is no benefit in it. So the Jews have amongst them people of knowledge, they have rabbis and yet despite this their knowledge does not benefit them and they became those upon whom there is anger because they disobeyed Allaah upon knowledge and insight, so what is intended is not to have a large amount of knowledge and to have read many things, what is intended is action. This is what is intended by knowledge and this is the path of those upon whom Allaah has bestowed his favour. Just as He the Most High said (the explanation of which is), ‘Guide us upon the straight path, the path of those upon whom You have bestowed Your favour’ and they are the people of knowledge and action. ‘Not the path of those whom You are angry with’and they are those who possess knowledge without action. ‘Nor the path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act without knowledge. So therefore knowledge will not benefit unless it is with action and action will not benefit unless it is along with knowledge. So knowledge and action must be combined and this is the path of those who have favour bestowed upon them.
His saying: And rather the scholar is just the one who follows (applies) the knowledge and the sunnahs even if he only has a small amount of knowledge and of books. The scholar is only the one who follows the book and the sunnahs even if he has only acquired a small amount of knowledge, contrary to the case of someone who has acquired a great deal of knowledge or who has many and various books, however he does not act, then this there is no benefit in it. Knowledge becomes much and it increases and it grows along with righteous deeds. As for knowledge without action then it is stripped of blessing and it will not remain.
And the people of knowledge are of two categories:
The first one: those who are scholars with the tongue only
The second one: those who are scholars with the tongue and with the heart and they are the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which is), ‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah Faatir, verse 28]. So having knowledge and fear (of Allaah), these two are al-`ilmus-saheeh, correct knowledge. As for just knowledge of the tongue without fear of Allaah then this is the knowledge of the hypocrites, we ask Allaah for safety and security…
…Allaah the Most High said with regard to the Jews (the explanation of which is), ‘The example of those who were given the duty of acting upon the Tawraat and then they did not act upon it is just like the example of a donkey carrying volumes of books.’ [Sooratul-Jumu’ah, verse 5]. So the person who has a huge library but he abandons action or he is an innovator, his example is that of a donkey which carries books and does not benefit from them.
End of Quote.
Related Links :
Correcting the two strengths of knowledge and action – Shaykh Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’(key to the land of happiness) . Translated by Abbas Abu Yahya
Meaning of the Hadeeth,
“…He who initiates a Sunnah Husna (a good Sunnah) in Islam.”
The fundamental argument of those who support the celebration of Mawlid an-Nabawi is that they refer to the celebration of Mawlid an-Nabawi as a ‘Bidah Husna’ for which they present arguments such as the saying of Umar (radhi Allaahu anhu), “What a good Bidah is this?’, the gathering of the Qur’aan in one book and the collection of Hadeeth – which are explicitly refuted by Shaikh Salih al-Fawzan.
However, one of their main argument still remains unanswered that Allah’s Messenger (Sallalaahu Alaihi wa Sallam) said, “He, who establishes/initiates a Sunnah Husna (good Sunnah) in Islam, he will have the reward of those who perform it after him until the Day of Judgment.” [Saheeh Muslim]
In a reply to this argument, Shaikh Fawzan says in a Fatawa,
“This Hadeeth does not prove their stance because Allah’s Messenger (Sallalaahu Alaihi wa Sallam) did not say, ‘Whosoever innovates a Bidah,’ rather he said, “Whosoever initiates a good Sunnah.” and Sunnah is the opposite of Bidah.
Sunnah is something that is in agreement with the Qur’aan and the Sunnah and in agreement with the proof. So (the meaning of the Hadeeth is) he, who performs a Sunnah which is proved by the Qur’aan and the Sunnah, he will have the reward of it (his action) and the reward of those who perform it until the Day of Judgment.
(Thus) Whoever revives a Sunnah and performs it for the people, and enlightens it before them, and they follow him then he will have the reward equal to theirs.
The reason/context of the Hadeeth is well-known. When some needy people came to Allah’s Messenger (Sallalaahu Alaihi wa Sallam), he was grieved to see their state, and he ordered and encouraged Sadaqah (charity). One man from the Sahabah stood up and gave in charity a huge amount and the people followed him because he took the first step. Allah’s Messenger (Sallalaahu Alaihi wa Sallam) said on this occasion, “He, who (Sanna) establishes/initiates a Sunnah Husna (good Sunnah) in Islam, he will have the reward of those who perform it after him until the Day of Judgment.” [Saheeh Muslim]
So, this man performed a Sunnah i.e., Sadaqah and helping the poor. Sadaqah is not a Bidah because it is ordered in the Qur’aan and the Sunnah. It is a Sunnah Husna. He who revives a Sunnah and acts upon it and enlightens it for the people until they follow him, he will have the reward equal to their rewards.”
[al-Muntaqa min Fatawa Shaikh Salih ibn Fawzan al-Fawzan (1/173), Fatawa no. 96]
Shaikh Muhammad ibn Saleh al-Uthaimeen (rahimahullah) explained the issue in these words, “Bidah in Sharee’ah can be defined as, ‘worshiping Allah with that which is not legislated by Allah.’ If you wish, you can say, ‘worshiping Allah with that which Allah’s Messenger (Sallalaahu Alaihi wa Sallam) and Khulafa ar-Rashidoon were not upon.’
The first definition is deduced from the verse, “Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed.” [Soorah ash-Shura (42): 21]
The second definition is deduced from the Hadeeth, “Stick to my Sunnah and the Sunnah of my rightly guided Caliphs, cling to it firmly with your molar teeth. Beware of newly invented matters, for every new matter is an innovation and every innovation is misguidance.” [At-Tirmidhee (2676)]
So, anyone who worships Allah with that which Allah did not legislate or with that which Allah’s Messenger (Sallalaahu Alaihi wa Sallam) or the Rightly Guided Caliphs were not upon then he has innovated regardless or whether that worship is linked to the Names and Attributes of Allah, His Orders or Sharee’ah.
As far as the common practices or traditions are concerned, they are not called Bidah in Deen. They may be referred to as Bidah in the language but not in Deen. This is not the Bidah from which Allah’s Messenger (Sallalaahu Alaihi wa Sallam) has warned against.
There is no Bidah Husna in Islam. The Sunnah Husna is that which is in agreement with the Sharee’ah and this includes that one may initiate a Sunnah, which means that one starts practicing the Sunnah (before others and others follow him), or he revives it after it has been forgotten, or he does something that may become a means for a legislated command. So, these are three things:
1. Applying (the ruling of initiating a) Sunnah upon one, who initiates an action. This meaning is proved by the intent behind the saying of Allah’s Messenger (Sallalaahu Alaihi wa Sallam), which is encouragement towards Sadaqah (charity) to the needy people who had come to Allah’s Messenger (Sallalaahu Alaihi wa Sallam).
The Prophet (Sallalaahu Alaihi wa Sallam) encouraged, and a man from the Ansar brought out gold for charity. Allah’s Messenger (Sallalaahu Alaihi wa Sallam) said, “He, who establishes/initiates a Sunnah Husna (good Sunnah) in Islam, he will have the reward of those who perform it after him until the Day of Judgement.” [Saheeh Muslim]
So, this man (Sanna) initiated practicing the action and he did not initiate (or innovate) in the Sharee’ah.
2. Reviving a forgotten Sunnah by someone who practices it is also called ‘Sunna’ (initiating) meaning ‘revive’…
3. To do something which is a means to performing a legislated command like building (Islamic) schools and publishing books. This act is not a worship in itself but since it is a means (to perform a legislated command) it is included in the Hadeeth of Allah’s Messenger (Sallalaahu Alaihi wa Sallam), “He, who establishes/initiates a Sunnah Husna (good Sunnah) in Islam, he will have the reward of those who perform it after him until the Day of Judgment.” [Saheeh Muslim]
[Majmoo Fatawa wa-Rasaa'el Fadhilatus-Shaikh Muhammad ibn Salih al-Uthaimeen (291/2) Fatawa no. 346]
- Every Innovation is Misguidance Even if People Think it is Good – Al Istiqamah Magazine
This is the case with every innovation introduced in this Ummah. It began as something small, bearing resemblance to the truth which is why those who entered it were mislead and then were unable to leave it. So it grew and became the religion which they followed and thus deviated from the Straight Path and left Islaam.
 A striking example of how small innovations lead a person into committing major innovations is found in the narration reported by ad-Daarimee in his Sunan (1/79)
al-Hakam bin al-Mubaarak informed us that Amr ibn Yahyaa said my father related from his father who said:
“We used to sit by the door of ‘Abdullah ibn Mas’ood before the Salaatul Ghadaat (morning prayer), so that when he came out we would walk with him to the masjid. (One day) Aboo Moosaa al-Ash’aree came to us and said, “Has Aboo ‘Abdur-Rahmaan come out yet?” We replied, “No.” Therefore, he sat down with us until he came out. When he came out, we all stood along with him,
so Abu Moosaa said to him, “O Aboo ‘Abdur-Rahmaan I have just seen something in the masjid which I deemed to be evil, but all praise is for Allaah, I did not see anything except good!”
He inquired, “Then what is it?”
(Aboo Moosaa) replied, “If you live you will see it. I saw in the masjid people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say ‘repeat Allaahu Akbar a hundred times.’ So they would repeat it a hundred times. Then he would say, ‘say Laa ilaaha illallaah a hundred times.’ So they would say it a hundred times. Then he would say, ‘say Subhaanallaah a hundred times.’ So they would say it a hundred times.”
(Ibn Mas’ood) asked, “What did you say to them?”
(Aboo Moosaa) said, “I did not say anything to them. Instead I waited to hear you view or what you declared.”
(Ibn Mas’ood) replied, “Would that you had ordered them to count up the evil deeds they acquired and assured them that their good deeds would not be lost!”
Then we went along with him (Ibn Mas’ood) until he came to one of these circles and stood and said,
“What is this which I see you doing?”
They replied, “O Aboo ‘Abdur-Rahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh.”
He said, “(You should) count your evil deeds and I will assure you that none of your good deeds will be lost. Woe to you, O Ummah of Muhammad (sallallaahu alayhi wasallam)! How quickly you are rushing to your destruction! These are the Companions of your Prophet (sallallaahu alayhi wasallam) and who are widespread (and numerous). There are his clothes which have not yet decayed and his eating utensils which are unbroken. By Him in Whose Hand is my soul! Either you are upon a deen better guided than the Deen of Muhammad (sallallaahu alayhi wasallam) or that you are opening the door of misguidance (from this bid’ah).“
They said, “O Aboo Abdur-Rahmaan! By Allaah, we only intended good.”
He said, “How many there are who intend good but do not achieve it. Indeed Allaah’s Messenger said to us ‘A people will recite the Qur’aan but it will not pass beyond their throats.’ By Allaah! I do not know, perhaps most of them are from you.” Then he left them.
Umar ibn Salamah (the sub-narrator) said: “We saw most of those people fighting against us on the day of Nahrawaan, along with the Khawaarij.”
From the introduction of ad-Daarimee, volume one, page 73 with an authentic chain.
 The scholars differentiate between those innovations which take a person outside the fold of Islaam (al-Bid’atul-Mukaffirah) and those which do not. So this is not to be understood unrestrictedly.
Internet Source: Group Dhikr
A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’ [PDF]
Taken from ‘Silsilah Ahadeeth ad-Daeefah’1/83
A summary of the research by the Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
This is a question taken from Sheikh Muhammad ibn Saalih al-’Uthaymeen’s Majmoo’ Fataawaa wa Rasaail (vol.1/pg42-43).
Question: What is the intent by al-Wasat (Moderation) in the religion?
Moderation in the religion is that one doesn’t go to the extreme therein where as he foreruns that which Allaah, ‘azza wa jall, stipulated. Nor does he omit anything there from and consequently diminishes what Allaah, Glorified be He and Most High, has laid down.
Moderation in the religion is to adhere strictly to the way of the Prophet, sallaahu ‘alayhi wasallam. Ghuloow (Extremism) in the religion is to precede that and Taqseer (Negligence) is to not reach it.
An example of that is a man says: “I’m going to pray the entire night and not sleep from now on because salaat is from the most virtuous acts of worship therefore I love that I remain praying the entire night.” We say: This person is an extremist in the religion of Allaah and is not upon the truth.
This (incident) occurred during the time of the Prophet, sallaahu ‘alayhi wasallam. Some individuals gathered together and one from amongst them said: “I’m going to pray and not sleep.” The other said: “I’m going to fast and not break it.” The third said: “I’m not ever going to get married.”
So that which they said reached the Prophet, sallaahu ‘alahi wasallam, so he, ‘alayhis salaatu was salaam, said: “What is wrong with some people who say such and such (a thing). I fast and I break my fast, I pray and sleep and I marry women. So whoever goes against my sunnah (i.e. way) is not from me.”
These people exceeded the bounds and thus the Messenger, sallaahu ‘alayhi wasallam, freed himself from them because they turned away from his sunnah which entailed fasting and breaking the fast, praying (at night) and sleeping and marrying women.
As for the lethargic person: Then he is one who says: “I have no need or desire in performing supererogatory acts of worship. I do not perform them but rather I only perform the obligatory acts of worship.” It is probable that he will fall short in the obligatory acts. So this is the lethargic person.
The moderate one is he who treads upon what the Messenger, sallaahu ‘alayhi wasallam, and his rightly guided predecessors were on.
Another example: In front of three men is a Muslim Faasiq (Evil Muslim). So one of them says: “I’m not going to give this faasiq the salaam, I’m boycotting him, staying far away from him and I’m not going to say one word to him.”
The second says: “I’m going to walk and accompany him, give him the salaam, smile in his face, invite him (to my house or outings), respond to his invitations and so on and he is just like a righteous person to me.”
The third says: “I hate this person due to the evil he is upon; however I love him for his eemaan (belief). I will not boycott except if that will be a means in his rectification. If that isn’t going to help in rectifying him, instead it will cause him to increase in his evil, and then I will not do it.”
So we say: The first was immoderate and extreme, the second was remiss and negligent and the third was moderate.
And like this is how we judge all the other acts of worship and interactions with the creation. The people are between negligence, extremism and moderation regarding them.
A third example: A man is like a prisoner to his woman. She directs him any which way she pleases. He doesn’t stop her from committing evil nor does he encourage her with good. She has dominated his intellect and she has become the one who has guardianship and supervision over him.
Another man is tyrannical and haughty with his wife. He doesn’t care about her and it is as though she is more inferior to him than a servant.
The third man is mediate. He deals with her just as Allaah and His messenger have commanded him to. Allaah says: [And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable.]2:228
And the Messenger, sallaahu ‘alayhi wasallam, said: “No believing man should hate a believing woman (e.g. such as his wife). If he dislikes a characteristic from her he will be pleased with another.” (Muslim)
So the last individual is moderate, the first is (seriously) negligent in dealing with his wife and the second is extreme.
And the remaining actions and acts of worship are based upon this scale, i.e. either being mediate, negligent or extreme.
Translated by: Abu Fouzaan Qaasim
Verily This Deen is Easy – Abu Yusuf Khalifa (mp3/english)
The Prophet (Sallalaahu alaihi wa sallam) said, “Deen is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be exaggerators, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.” (Sahih Bukhari)