Salaficentre Appeal 2019

Tremendous Benefits of Gentleness for Your Hearts – Shaykh al-Uthaymeen

Know that gentleness towards the weak, the orphan and the young places in the heart: mercy, softness, compassion and (al-inaabah) turning repentantly to Allah The Mighty and Majestic with submission and eemaan. None attains this except the one who practises that (gentleness).

So it is a must for you to be merciful to the young, the orphan and the poor, in order for your heart to acquire compassion, tenderness and mercy. 

The Prophet (ﷺ) said: “Indeed those who Allah is merciful to from his slaves are the ones who are merciful to others.” (1)

We ask Allah to cover us and the Muslims with His Mercy and Grace, indeed He is Bountiful, the Generous One Abundant in Good.


Explanation of Riyaadh as-Saaliheen by Shaykh al-Uthaymeen page 89.

(1) Hadith of Abu Usaamah ibn Zayd (Allah have mercy on them both) Bukhari 1284 & Muslim 923

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How to be Fair When Spending on Children – Shaykh Saaleh Al-Fawzan

Q: If a father gives to all his children, the one who is in need from them and the one who is not in need, and he sometimes pays their debts. Is it incumbent upon him to be equal (between them), and how is this equality (achieved) if some do not have debts upon them?

A: Equality is in giving (gifts) and ownership, as for obligatory spending, then each is given in accordance with his need. Even if some require more than others. In obligatory spending, equality is not a condition, justice (in this case) is giving each according to his need. The obligatory spending on the older (child) is not like the obligatory spending on the infant. Justice is giving each in accordance to his need. That’s it.

And the one who is in need of marriage, help him marry; there is not a requirement to provide the (same) amount to the another (child).

[Speech unclear]

This is from obligatory spending, marriage is from obligatory spending, he helps to marry the one in need of marriage. As for the one who is not in need of marriage due to being young, there is nothing for him. Therefore obligatory spending, there is no equality; meaning giving the same and it is only giving each individual according to his need. and the needs of the children will differ, such as (between) the older and the younger child.

The rest of the question?

Is it incumbent upon him to be equal (between them), if he pays the debts of some of them.

Likewise with debt, if his son is finding difficulty, and he is not able to clear the debt. Then he pays it for him, and it is not binding to give to the other (child), because this situation is not the case of ownership, this is under the circumstance of settlement (of debt); removal of debt from his son. So this (father) does not give the others the same as him (the one in debt). As for if they are (also) in debt, and cannot find a way out, he pays it for them, just like he pays for the other one’s (debt).

As for if one of them is rich and able to settle (his debts), and (another) one is poor, being sought (to pay) and it is tight for him, then he settles the debts for him and does not settle the debt of the other rich (child).

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The One Who Praises Mubtadi’ah is Either a Jaahil or One Who Has an Objection to The Truth and Wishes to Spread Bidah- [Reminder to The Obstinate Deviants -(Muhammad Hijaab, Abu Usaamah And Abdul Haq Baker)]

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

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, (warned against) praising them and their gatherings. In this regard, Asad Ibn Musa (rahimahullaah) wrote: ”Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.

The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.

As for giving consideration (to the fact) that the innovation has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known in relation to a principle in the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is averted from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept (i.e. praising the innovator because he has some truth with him), then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example (to be followed); innovation will spread and the innovators will become active in spreading their innovation.

So, this person who praises the innovators and makes their affair obscure to the people -due to some truth they (i.e. innovators) have – is one of two (people): Either he is one ignorant of the methodology of the pious predecessors and their stance against the innovators, so neither is it permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be.  [Source: An Excerpt from At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. slightly paraphrased]

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Evil Effects of Sins In This Dunyaa And Aakhirah, And The Excellent Outcomes of Tawheed and Repentance 

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

Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. It is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’

And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is inevitable that his wolf will prey on him. He is protected by Allaah through Taqwaah. Taqwaah is a shield and shelter from Allaah between the person and his wolf; just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle]  that are distanced and far away from the shepherd.

The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Ref 1]

Sin and disobedience is something common in all the nations. It is something that has not cease to exist in the world amongst the Children of Aadam regardless of their different social classes- the common people, the ignorant ones, [the zuhhaad – those who choose to abstain from some of the lawful pleasures of the worldly life which one can do without], those desirous of it [i.e. the pleasures], the leaders and those under their rule.  This affair of [sin and disobedience] is not something specific to this Ummah of Muhammad [sallal laahu alayhi wasallam], such that [the Ummah] and its Prophet are [singled out] with rebuked as a result of that. Sin and disobedience does not negate belief in the Messengers, because it is possible for them to exist alongside belief in the Messengers. And although disobedience diminishes the perfection and completeness of belief in the Messengers, however it does not negate it.

Sins are wiped away through sincere repentance.  Allaah forgives the slave when he repents, even if his sins fill the heavens and are of a great number.  Allaah said: [قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ  – Say: O Ibaadee [My slaves] who have transgressed against themselves [by committing evil deeds and sins]! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. [39:53]

This is the right of the one who repents because repentance wipes away the sin after it [was committed]. Therefore, the one who repents from a sin is like one without that sin.  Tawheed wipes away sins, as [mentioned] in the Hadeeth Al-Qudsiy: ‘’O Son of Adam! If you were to meet Me with enough sins to fill the earth, whilst not associating anything with Me [in worship], I shall meet you with its equivalent in forgiveness.’’  Therefore, strong Tawheed wipes away the sins of the Muslims; but if punished for their sins, they will be removed from the fire as a result of their belief in Tawheed. As for the people of shirk and the disbelievers, their good deeds are nullified as result of the disbelief and shirk they are upon.  They will neither meet their Lord with good deeds in order to obtain safety nor will they be forgiven any of their sins. Allaah [Glorified be He] said: [إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ  – Verily, Allaah does not forgive (a person) the sin of associating partners with Him in worship (i.e. if one dies in that state without repentance),  but He (Allaah) forgives (sins that are) lesser than that (i.e. lesser than shirk) to whom He pleases]. [4:48]

Allaah [The Most High] said: [ وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا – And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust]. [25:23] [Ref 1]


[Ref 1: An Excerpt from ‘Ad-Daa’u Wad-Dawaa’u. page 119-120. slightly paraphrased]

[Ref 2: Source: An Excerpt from ‘Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa. Page 123-124. Slightly paraphrased]

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Cling to The [Authentic] Sunnah] With Patience And Aid Those Who Call to It: [Advice By Imaam Al-Barbahaaree (rahimahullaah)]

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

Imaam Barbahaaree [rahimahullaah] said: “Whoever realizes what the innovators have abandoned of the Sunnah and left behind and he clings to it, he is a person of the Sunnah and the Jamaa’ah. He should be followed, helped and protected.  He is one of those whom the Prophet [sallal-laahu-alayhi-wasallam] bequeathed that he should be looked after”.

Shaikh Saaleh al Fawzaan [may Allaah preserve him] commented saying: That is [in the saying of the Messenger (sallal-laahu-alayhi-wasallam)]: “They are those upon that which I and my Companions are upon today”.   He [sallal-laahu-alayhi-wasallam] advised that one should be with them – this Jamaa’ah, these people, this group upon that which the Messenger [sallal-laahu-alayhi-wasallam] and his Companions were upon. However, this requires two affairs:

The First Affair is: Knowledge; that we learn what the Messenger [sallal-laahu-alayhi-wasallam] and his Companions were upon. As for the ignorant one, he does not learn, whilst thinking that what the one in opposition is upon is what the Messenger was upon, when that is not the case.

The Second Affair is: To be firm upon that which the Messenger [sallal-laahu-alayhi-wasallam] and his Companions were upon; because the one who follows the [authentic] sunnah will receive grief, trouble and intimidation from the people; but he must exercise patience and not turn away from the truth. He does not bargain [the truth] nor leaves anything of it; and for that reason it has been reported about the one who holds upon his Religion at the end of time, that he is like one holding onto a burning coal or prickles, due to what he will receive of hardship, grief and trouble from the people. So he requires patience.[Ref 1]

Imaam Barbahaaree [rahimahullaah] stated: “May Allaah have mercy upon you! Know that if the people were to desist from newly introduced matters, not entering into any of them at all and did not say anything for which there was no narration from the Messenger of Allaah (sallal-laahu-alayhi-wasallam) or from his Companions, there would not be any innovation”.

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] commented: And “if the people were to desist from newly invented matters [in the religion]”- Meaning: if they desisted and did not enter into them, and restricted themselves to the [authentic] Sunnah and did not leave it for innovations; certainly they would have received safety.  But whoever relinquishes the [authentic] Sunnah and innovate statements which have no proof in the Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam], he will eventually be with the innovators and the deviated sects.  And there is no safety except by way of the [authentic] Sunnah which the Messenger of Allaah [sallal-laahu-alayhi-wasallam] left for us. He [sallal-laahu-alayhi-wasallam] said: “Indeed, I have left amongst you two things, if you hold firmly to them, you will never go astray; the book of Allaah and my Sunnah”.

And in another hadeeth: “I have left you upon white plain (i.e. clear guidance), its night is like its day, and none deviates from it except he who is destroyed”.

This is the path to safety: the [authentic] Sunnah of the Messenger (sallal-laahu-alayhi-wasallam) and that which his companions were upon…. [Ref 2]


[Ref 1]: [An Excerpt from It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree, Vol2, page68-69. Slightly paraphrased]

[Ref 2]: [An Excerpt from It-haaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree by Sheikh Saaleh Al Fawzaan. Page: 82-83. Vol: 2. Slightly paraphrased]

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Admonition By Imaams- [Ibnul Jawzi, Sufyaan Ath-Thawri, Ibnul Qayyim and As’Sadi]i

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

A Brief Similitude Regarding Disobedience

Imaam Ibnul Qayyim [rahimahullaah] said:

“Obedience to [Allaah and His Messenger] is a light and disobedience is darkness.  And whenever the darkness becomes more intense, straying increases until [the person] falls into bidah, affairs of misguidance and destruction, whilst he does not know–similar to a blind man who comes out in the darkness of night and walking by himself”.  [Ref 1]

Consequences of Persisting Upon Evil, Whilst Receiving More Provision 

Allaah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not.  And I respite them; certainly My Plan is strong. [7:182-183]

[سَنَسْتَدْرِجُهُم  – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allaah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong] [End of Quote] [Ref 2]

[ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ –  We shall gradually seize them with punishment in ways they perceive not]: Imaam Sufyaan Ath-Thawree [rahimahullaah] said that this means, ”Whenever they commit [major] sins, Allaah bestows a blessing on them and make them forgetful of seeking forgiveness. [Ref 3]

Allah Will Not Change The Good Condition of a People As Long As They Do Not Change Their State of Goodness Themselves

Allaah [The Most High] said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). [Soorah Ar-Ra’d: Ayah: 11]

Ibnul Jawzee [rahimahullaah] said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds.  Allaah (The Mighty and Majestic) said: [وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا   – If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance]  [Ref 4]

 

The Evil Consequences of Our Evil Deeds On Earth

Allaah [The Most High] said:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.’’ (Soorah Ruum; Ayah:41]

Imaam Ibnul Qayyim[rahimahullaah] said:

This ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness.

The majority of the illnesses and the general evil affairs are remnants of the punishment afflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree.  And indeed the Prophet (sallal-laahu-alayhi-wasallam) has indicated to this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allaah to the Children of Israa’eel. [Ref 5]


[Ref 1]: Al-Jawaab Al-Kaafee: page: 13

[Ref 2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam Sadi. slightly paraphrased]

[Ref 3: Al-Mukhallisaat  2352]

[Ref 4: An Excerpt from ‘Saydul Khaatir’ page: 6]

[Ref 5: An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page: 313: Vol:2. slightly paraphrased

 

 

 

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The Quran and Sunnah Upon The Understanding of The Salaf

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