Masjid Appeal 2019

Masjid Appeal 2019

Author Archive

Thorns that do but Perforate

بسم الله الرحمن الرحيم
الحمد لله و الصلاة و السلام على رسول الله و بعد
This compilation of articles entitled “Thorns that do but Perforate” is a collection of the statements of our noble scholars clarifying aspects of the methodology of the Salaf in dealing with innovators and false methodologies, aspects that have become confused and – on occasion – somewhat purposefully distorted by those who follow desires rather than evidences.
From amongst the techniques employed by the likes of certain associate/s of Madeenah.com and their affiliates is to divert attention away from such principles through promoting selective statements from the scholars relating to “busying yourself with knowledge”, and “leave asking about this one and that one”; statements that are accurate and in fact perfectly sound advice that we are accustomed to from our scholars, however such statements are employed in a deceptive manner by these wayward individuals in portraying a false methodology, and then upon complete audacity attributing this methodology to the scholars[!].
We therefore provide to the reader a compilation of statements from our noble scholars relating to the affair of innovators and the correct stance toward them – from amongst the same scholars certain Madeenah.com members will claim do not engage themselves in such affairs and instead advise the people to “busy yourself with knowledge”, a deceptive ploy intended to divert attention away from the advice and warnings of the scholars against the people of innovation and desires….perhaps the same people of innovation and desires certain Madeenah.com member/s promote and do not clarify their state for agendas and objectives they desire.
We ask Allah to guide these individuals, and pray that they may rectify their path.

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Reaching Both The Daily Benefits of The Religion and Worldly Affairs

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

The sensible person is in a position to have the Baaqiyaat As-Saalihaat as provision (i.e. the good righteous deeds that last and are better in the sight of Allah for reward and better in respect of hope in the Hereafter) together with his share in the worldly life with ease- by seeking aid in going out in the morning and midday and something of the night time. This is the foundation upon which he places his worldly affairs and the means to (accomplishing them). And even when such (affairs) come to him late at night, he would pray and seek aid from his Lord and asks for that which brings about goodness in (both) his religious and Worldly affairs, regardless when that affair is easy (to accomplish).

He begins his day with good – recitation of the Qur’aan and acts of worship- to which one devotes himself in the morning; performs the five daily (obligatory) prayers in their earliest times and that which Allah makes easy for him to perform of good actions, such as (optional) prayer, recitation of the Qur’aan, remembrance of Allah, seeking knowledge and other than that. He engages his tongue in the Remembrance of Allah and in seeking forgiveness.

He pursues the means by way of which one seeks his livelihood such as trade, production of goods, farming and what is similar to them, whilst seeking the aid of his Lord in that. He suffices himself with the permissible means and turns away from that which Allaah has made unlawful. The intent behind this is to fulfil the individual obligations; to be (upon) self-sufficiency and having little or no need of the creation. If he does this or something closer to it, the result will be goodness and he will gain abundant reward (for the afterlife). Also he neither forgets his share in the worldly life nor does anything of its pleasures escape him; and it may be that Allah will bless him with contentment, which is true richness by way of which a good life is attained.


Source: Noorul Basaa-ir Wal Albaab Fee Ahkaam Al Ibaadaat, Wal Mu-aamalaat, Wal Huqooq, Wal Aadaab of Imam Abdur Rahmaan As-Sadi. Page: 65. Abridged & slightly paraphrased]

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Witholding On The Position of Innovators – Shaykh Rabee’

SHEIKH RABEE’S TRANSLATED TELEPHONE LECTURE THAT TOOK PLACE IN MASJID –AS-SUNNAH (CHEETHAM HILL MANCHESTER) ON 12TH JANUARY 2003

QUESTION: Concerning a man who says he is withholding on the issue of Abul Fitan alMaribee while he has actually read the refutations of the scholars, is he to be warnedagainst and boycotted?

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Concerning the Correct understanding of: Laa Inkaar fee Masaa-il Al-Khilaaf

There is no inkaar (renouncement/disapproval of one another) in those affairs of the Religion in which the (scholars) hold differences of opinion

Some people are under the illusion that what is intended by this statement, is that it is not permissible to disapprove of (one another) with regards to any affair in which difference of opinion is held. So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding necessitating the closure of the door of enjoining good and forbidding evil.

The scholars hold differences of opinion in most of the masaa-il; and that which is correct with regards to this statement (Laa Inkaar Fee Masaa-il Al-Khilaaf) is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). And the basis upon which this is founded is that the issues of khilaaf are of two categories;

The First Category Of Khilaaf:

They are those issues of khilaaf in which there is proof necessitating that it be taken as the final (affair). So here, the proof must be taken and the other statement/opinion in opposition is discarded.

And whoever follows the statement/opinion that is established to be in opposition to the proofs, then he is to be renounced/disapproved of.

The Second Category Of Khilaaf:

It is those issues of khilaaf in which the proof has not been manifested for it to be taken as the final (affair). It is an affair in which the evidences are either at contention or the views are at variance. This is an issue of ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement/opinion that carries more weight.

This second category of (khilaaf) is what is intended by the statement (Laa Inkaar Fee Masaa-il Al-Khilaaf), which some people have understood in an unrestrictive manner. [1]

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The Quran and Sunnah Upon The Understanding of The Salaf

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