Month: January 2013

Neither did it benefit Abu Taalib nor will it benefit the orientalists…Al-Allaamah Muhammad Amaan Al-Jaami

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

To know who the Messenger is:

It is that you love him more than yourself, your family and wealth.  It is obligatory upon the students of knowledge to know that everyone else loved for the sake of Allaah; but Allaah is not loved (for the sake of anyone else).  Everyone else who is loved, starting with the Messenger first and foremost, then such a (person) is to be loved for the sake of Allaah.  And for that reason if loving the Messenger (sallal-laahu-alayhi-wasallam) is not (done) for the sake of Allaah, such as (loving him only) due to kinship or that he is a genius, (this) will not benefit (a person).  This love did not benefit Abu Taalib and it will not benefit those orientalists who held him in high esteem because he is a genius in history and not that he is a Messenger of Allaah.  It is obligatory upon the students of knowledge to be conscious of this.   [Abridged: Sharh Thalaatha Al-Usool: page: 22]


“Eid Milad an Nabi” Origins and Explanation – Abu Iyaad and Taqweem Aslam

“Eid Milad an-Nabi” – Celebrating the Prophet’s Birthday

Is Celebrating the Prophet’s Birthday ok?

Is it a Bidah Hasanah?

When did the Muslims start doing this?

Is it allowed to do so to show our love for the Prophet?

All of these topics and more will be tackled, and we will take a look back historically as well as look into the thinking behind this and other such celebrations that many of the Muslims take part in.

Masjid open from 6:00pm

Talks start @ 6:30pm & 8:15pm.

Women’s & Men’s Side open.

The Salafi Centre of Manchester
2 Dudley Street, Cheetham Hill, Manchester, m89da



Search and Benefit from the lectures of This Noble Ethiopian Scholar

In The Name of Allaah, The Most Merciful, The Bestower of Mercy


Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him and prolong his life upon goodness) said:

What I know of the Shaikh Muhammad Amaan (rahimahullaah): Indeed, the seekers of knowledge and the carriers of various lofty certificates are many; but few amongst them benefit from their knowledge and are benefitted from, and Shaikh Muhammad Amaan Al-Jaami is from those rare and few ones; from those scholars who are well grounded in their knowledge and efforts with regards to benefitting the Muslims and guiding them through calling to Allaah upon clear-sightedness; and  by way of his teaching in the Islamic University and in the noble Masjid of the Prophet (sallal-laahu-alayhi-wasallam); and by way of his tours of the foreign Islamic lands and his tours within the kingdom (of Saudi Arabia) to deliver lessons and lectures in the different districts–calling to Tawheed, disseminating the correct Aqeedah, directing the youth of the Ummah to the methodology of the pious predecessors and warning against the destructive ideologies and the misguided calls.  And whoever does not know him personally will know him by way of his beneficial books and tapes which contains plentiful knowledge and benefit.’’ [End of quote. Source: Sharh Thalaathatil Usool of Shaikh Muhammad Al-Amaan: page: 14]


I [Abu Mu-aawiyyah (Abdullaah Al-Gambi)] have been informed more than once by my companion and colleague Ustaadh Abu Tasneem [Mushaf Al-Banghaalee (may Allaah preserve him)], who was a close friend and companion of Ustaadh Abu Talhah Dawud Burbank (may Allaah grant him and his wife Jannah), that he asked Dawud, saying: ”which scholar did you benefit from the most whilst you were in Saudi?”  He (Dawud) said: ”Shaikh Muhammad Amaan Al-Jaami”


[Part 4] Tips for Patience on the Oppression of Others Upon You – Ibn Taymiyyah

بسم الله الرحمن الرحيم

The conclusion to the advice of Ibn Taymiyyah for those afflicted by oppression and splintered hearts desiring revenge….

“The servant must also be aware that if he has been oppressed due to some action he performed for the sake of Allah, or upon performing some commandment or refraining from some prohibition, then patience is obligatory upon him, and seeking revenge is not correct for him. For indeed [in such a scenario] he has been harmed and oppressed for the sake of Allah and so his reward is with Allah.

Similarly the servant must recognise that taking revenge may actually cause a greater harm, since the oppressor may return with a greater oppression therafter, such that you are unable to defend yourself and repel it. Therefore, the intelligent one does not choose the greater of the evils [i.e. by taking revenge and causing greater oppression upon himself], and how often is it seen that the one who takes revenge causes greater harm to come to him and he cannot repel it.

Thereafter, refraining from seeking revenge causes humility,shame and regret to befall the oppressor, as well the blameworthiness of the people upon him [since they will recognise the honour you have demonstrated by not seeking revenge upon his wrongdoing]. That may cause him to become an ally to you! This is the meaning of the statement of Allah in Suratul Fussilat 34-35, “Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character).”

Similarly, pardoning the oppressor causes him to inwardly sense that he is lower in honour than the one who he oppressed, and that will remain within him if the oppressed does not take revenge…and that is enough as a nobility for the oppressed to refrain from revenge.

Also be aware that this oppression that has occurred is either a means of expiating some sins or raising the oppressed in rank, however if he fails to remain patient and take revenge then he recieves neither of those. As for the one who does not demonstrate patience and habitualises himself upon seeking revenge for himself, then inevitably he will fall into oppression himself, since the emotion of anger [due to burning desire for revenge] exits a person from a state of understanding what he says and does, and so he may eventually end up taking more than his right.

Finally, if the oppressed one pardons and overlooks the wrongdoing then that is an action of goodness, which will then lead him onto performing another act of goodness, and then another and so on since from the reward of a good deed is the ability to perform more good deeds, and so his good deeds continue to increase…and this may become the cause for his saviour and happiness for eternity.”

[جامع المسائل لشيخ الإسلام ابن تيمية]…[via Sahab]


[Part 3] Tips for Patience on the Oppression of Others Upon You – Ibn Taymiyyah

 بسم الله الرحمن الرحيم

“From the greatest of the benefits is that the servant recognises that recompense is from the nature of the act, and so [he realises] that he himself is an oppressor and sinner, and the one who pardons and overlooks the people then Allah overlooks his [shortcomings], and whoever forgives the people then Allah forgives him. So if the servant recognises that his overlooking, pardoning and goodness to the people despite their evil and oppression toward him is a cause for Allah to reward him with affairs from that same nature i.e. Allah overlooks and pardons him [on his shortcomings and sinning]…and knowing this would be sufficient for any individual with intellect [to then behave accordingly and correctly in times of others oppressing him].

Similarly, if the servant recognises that busying himself with revenge and confrontation will cause his time to be wasted, and cause his heart to be splintered [over the affair], and he will end up relinquishing affairs of benefit [due to his heart being preoccupied by revenge] to levels that cannot be enumerated, and this consequently may become a greater calamity upon him than the actual oppression that was committed against him initially. So if he pardons and [leaves that affair] it will provide for him the opportunity to strive after that which is of benefit for his heart and body, which is of greater importance than revenge.

Similarly the servant realises that Allah is with him if he is patient, and Allah loves him if he is patient, and similarly he gains Allah’s pleasure…and if Allah is with a slave then He will remove and prevent all types of harms from him that no-one else from creation could ever prevent and remove. Allah stated in Surat ul-Anfal:46, “and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones, etc.)”

The servant also recognises if he desires to seek revenge and victory for himself that the prophet صلى الله عليه و سلم never took revenge for himself; and if the best and most honourable of creation did not seek revenge for himself, despite the fact that wrong-doing toward him is wrong-doing toward Allah, and to him are connected the rights of the Religion, and his self is the most pious, pure and honourable, and the furthest from any dispraiseworthy charecteristics and the most rightful to every beautiful charecteristic…despite all that he صلى الله عليه و سلم never used to take revenge from himself….so how can one of us seek revenge knowing the evil and deficiencies we have within ourselves, rather the astutue individual recognises his soul is not of any worth [comparable to what has been mentioned of the prophet صلى الله عليه و سلم] and his soul does not have worth to deserve revenge[!].

[Part 4 to follow insha’Allah]

[Part 2] Tips for Patience on the Oppression of Others Upon You – Ibn Taymiyyah

بسم الله الرحمن الرحيم

“The servant of Allah realises and affirms that if he pardons and behaves in goodness, it leaves him a heart full of goodness towards his brothers, and leaves it purified from any feelings of spite or [desire for] betrayal and treachery, or seeking revenge and desiring evil upon the one who wronged him. Instead, he will experience the sweetness of having pardoned and overlooked, a sweetness that increases in the short and long term, as well as offering other benefits [from that act of pardoning]. All of that being superior to the benefit gained from taking revenge by many fold, and so he enters into the statement of Allah in Surah Ale ‘Imran:104, ” and Allah loves the doers of good”, [al-Muhsineen].

So the individual becomes beloved to Allah, and becomes like the one who had a dirham [a form of money] taken from him and so Allah substituted it by blessing him with 1000’s of dinars [a form of money] later! And so he is pleased with that which Allah bestowed upon him the greatest of joy.

Thereafter the servant must recognise the opposite, that no servant has ever taken revenge for himself on a wrongdoing except that it leaves him with a feeling of lowliness and degradation [in of himself]. And if he were to pardon instead, Allah would honour him, just as the prophet صلى الله عليه و سلم said, “Allah does not increase a servant who pardons except in honour”. And so the honour he obtains through pardoning is more beloved to him and more beneficial to him than the honour he obtains through taking revenge.

For indeed taking revenge is honourable on the surface [the individual percieves he has restored his honour and respect outwardly] however inwardly it leaves a feeling of lowliness and shallowness [having dropped to the level of the oppressor]. Whereas pardoning may leave humility and lowliness on the inside [feeling as if the oppressor has not been taken to account for his actions against you] however it leaves honour internally and externally for the person”.

[Part 3 to follow insha’Allah]

[Part1] Tips for Patience on the Oppression of Others Upon You – Ibn Taymiyyah

بسم الله الرحمن الرحيم

In that which follows is an advice from the jewels of Shaikh-ul-Islam ibn Taymiyyah رحمه الله تعالى in placing at ease and rest the mind of the one oppressed or harmed by others, taken from Jaami’ul Masaa’il.

“The servant of Allah testifies to his own sins, and that Allah has allowed them [those who oppressed him/her] to overcome him and oppress him due to his own sinning, just as Allah stated in Surah as-Shoora:30, “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”. So if the servant realises that all of that which has afflicted him from evil and disliked affairs is due to his own sinning, he will then [consequently] preoccupy his time with seeking forgiveness and repentance from the sins by way of which the oppressors overcame him – instead of using his time to blame, dispraise and criticise the ones who oppressed him.

And if you see an individual criticising the people due to them having harmed him, and not returning and examining himself with blameworthiness [i.e. his sins] and seeking forgiveness, then be informed that his calamity is a true calamity in reality. If, however, he repents [from his own sinning] and seeks forgiveness and accepts it is due to his own sins what has occurred to him, then the situation becomes a blessing for him. ‘Ali ibn abi Talib رضي الله عنه stated, “No calamity befalls except by way of sin, and no calamity is removed except by way of repentance”.

Thereafter, the servant recognises the great reward Allah promised for the one who pardons and is patient, as Allah stated in Surah as-Shoora:40, “The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimun (oppressors, polytheists, and wrong-doers, etc.)”.

And the people are of 3 categories in reclaiming rights of oppression, 1- an oppressor [himself] by taking back greater than his due right, or 2- an individual who takes back in justice equal to his due right, or 3- an individual who pardons, overlooks and leaves his due right. All three are mentioned in the ayat, the beginning referring to those who take back equally, the middle for those who pardon, and then the end for those who oppress in over-taking rights back. And so if the servant realises the reward [for the one who pardons] is no longer applicable if he takes revenge, it [should] become easier to understand the virtue of overlooking and demonstrating patience”.

[Part 2 to follow insha’Allah]

Beware of the idiots in your city–be they from the Excessive or Lackadaisical ones

In The Name of Allaah, The Most Merciful, The Bestower of Mercy


”Yahyah Ibn Jaafar (rahimahullaah) said: (Good) etiquettes in the view of an idiot is like water at the bottom of a colocynth; it increases in bitterness whenever its taste intensifies” [Quoted by Imaam Ibn Jawzee in Akhbaarul Hamqaa Wal-Mughaffileen]


We advise all the salafi brothers and sisters to ignore any fool going about with unwarranted harshness, false accusations and foolish speech.  If such foolish and erratic people are really true to their opinions, they should set up their own websites and voice their views.  This is much better than hurling false accusations at the salafiyyoon.  Perhaps such individuals are in need of reading the observations of Shaikh Rabee once again:


As for the lackadaisical ones, they are those who accommodate ahlul bidah, such as the followers of Maribi, Halabi, Maghraawi and other innovators.


More articles to follow on the ugliness of idiocy Inshaa-Allaah.




Benefits from Shaykh Hasan Marzooq Al-Banna -حفظه الله-

بسم الله الرحمن الرحيم

السلام عليكم

Inshaa Allah we will share some advice and benefits taken from tonight’s lesson on the 20th night of Safar 1434 corresponding with the 1st of January 2013, with Shaykh Hasan Marzooq Al-Banna -حفظه الله و جزاه الله خيرا-

The Shaykh -حفظه الله- said:

"Fear Allah and have Taqwa of Allah regardless of where you are, and not just when you are in the Masjid, just as the Messenger of Allah said:

“Fear Allah where ever you are”

Saheeh Al Jaami’ As Sagheer Al Albani

The Shaykh -حفظه الله-
was asked what harms and prevents a student of knowledge attaining ilm; from his answers the Shaykh said

Bad mannerisms and laziness in acts of worship”

The Shaykh -حفظه الله- answered a question pertaining to the UK and after consultation, told the people to refer back to Al-Athariyyah and Al-Masjid As-Sunnah in London, Al Masjid As-Salafi in Birmingham and Al Markaz As-Salafi in Manchester.

A brother said I have not studied Islamic knowledge for a long time where should i start?

(Paraphasing) The Shaykh -حفظه الله-replied:

Begin with the Usool, study the likes of Al-Usool Ath-Thalaatha and Al-Qawaaidul Arba’a and Al-Usool As-Sitta, start with the small books which will strengthen and build your foundations and give you the Usool that you need.

The final benefit we will mention is that
the Shaykh -حفظه الله- said:

“The Truth is One, The Usool (of Ahlul-Sunnah) are one and they do NOT change.”

A Golden Observation of Al-Allaamah Rabee Bin Haadee Al-Madkhalee

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

 Al-Allaama Rabee Bin Haadee Al-Madkhali (may Allaah preserve him) stated:

I have stated more than once: Indeed, we have met Salafis in the eastern and western parts of the earth- all of them had love for one another and brotherhood upon one methodology and there was no differing between them, so the Salafi Dawah was disseminated in the eastern and western world. Then the malicious ones amongst the Yahood, the Nasaaraa, the evangelists (or missionaries) and the leaders of misguidance amongst the rawaafid (shia) and the soofiyyah noticed it-those who co-operate with the enemies of (Salafiyyah) and the misguided parties. By Allaah they co-operate with the enemies (of Salafiyyah) and there is a hidden and apparent connection between them, and they do not co-operate except in opposition to the Salafi Methodology. So they disseminated and propagated the poisons of disunity amongst the Salafis when it (i.e. Salafiyyah) spread in the eastern and western parts of the earth. They propagated the poisons of disunity in the midst of the Salafis, so they rip them apart in an evil way and there emerged a people who did not know Salafiyyah’s (true) orientation. Amongst them (i.e. those who emerged) is one who claims to be Salafi, but you do not see him except that he severs the affairs that binds Salafiyyah, due to his evil behaviour, his evil methodology or the evil methodologies that are widespread and designed to disunite the Salafis and tear them apart. Salafiyyah is in need of sensible, merciful and wise people, and even before that it is need of scholars. If these affairs are not present within the Salafis, then where will Salafiyyah be? It will be ruined.  And may Allaah bless you.