Salaficentre Appeal 2019

The Fruits of Sincerity, Tawheed, Shirk, Lies And Riyaa

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

 

Imaam Ibnul Qayyim (rahimahullaah) said:

Ikhlaas and Tawheed are a tree in the heart. Its branches are the (good) actions and its fruits are the good life in this dunyaah and the everlasting bliss in the aakhirah.  And just as the fruits of Jannah are neither cut off (by change of season) nor out of reach, likewise is the case with the fruits of Tawheed and Ikhlaas.  Shirk, lies, and Riyaa are a tree in the heart; its fruits in the dunyaah are fear and anxiety, grief and distress upon the breast and oppression upon the heart. Its fruits in the afterlife are the tree of zaqqoom and an everlasting punishment.  And Allaah has made mention of these two trees in soorah al Ibraaheem:

”See you not how Allaah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruits at all times, by the Leave of its Lord, and Allaah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability”(14:24-26)


 Source: Al Fawaa-id (page:239-240)

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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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Obligation of Repentance (Tawbah) – Shaykh Fawzaan

Belief that Tawbah is an obligation upon the slaves and repenting to Allah is from the major and minor sins

 

Belief that repentance is an obligation is obligatory, repentance from sins is an obligation Allah Lofty and Sublime said:

‘And turn to Allah all of you, Oh believers so that you may be successful.’ (An-Noor Verse 31)

And He said:

‘O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins’     (At-Tahrim Verse 8)

And He said:

‘And whosoever does not repent then they are from the Dhalimoon(wrongdoers etc)’ (Al-Hujraat Verse 11)

Therefore it is obligatory for the Muslim to repent from his sins and from his evil deeds and it is obligatory that he does not continue upon them or commence upon them or that he is negligent with regards to sins, and he says; ‘this is easy’

Do not be negligent with it for it is from the sins, rather hasten with repentance.

The Most High said:

‘And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders).’ Aal Imraan (Verses 135-136)

Allah commended them and promised them (those who repent)

He said:

‘’Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” (An-Nisaa Verse 17-18)

When death arrives the repentance is not accepted and if mankind continues to live then his repentance in the presence of death is (furthermore) not accepted, so upon him is to rush to make repentance and not to delay it. As soon as he commits a sin he repents to Allah immediately.

Man is not infallible and errors occur from him, shortcomings occur from him, sins occur from him; however Allah Lofty and Sublime by way of his mercy has opened the door of repentance. He has opened for you the door of repentance and he calls you to it and he has promised you that He will forgive you if you are truthful in your repentance. So much so that if a disbeliever repents to Allah; Allah forgives him (the sin of) disbelief, Shirk, the killing of people and other than that.  If he repents to Allah He will forgive him. He said:

‘Say to those who have disbelieved if they cease (from disbelief) their past will be forgiven’ (Al-Anfaal Verse 38)

And in the Hadith:

‘Repentance nullifies that which came before it’ (1)

Therefore the Muslim needs to repent, the Messenger [sallallaahu alaihi wa sallam] use to seek forgiveness and repent to Allah more than a hundred times a day.

He [sallallaahu alaihi wa sallam] said:

‘Oh People! Repent to Allah, verily I repent more than seventy times a day’ (Bukhaari)

His companions (radiallaahu anhum) enumerated that in the gatherings he (sallallaahu alaihi wa sallam) would say more than a hundred times:

‘I seek Allah’s forgiveness,I seek Allah’s forgiveness’ (Abu Dawood, Tirmidhi, Ibn Majah)

And he was the Messenger of Allah he (sallallaahu alaihi wa sallam)!

So how about other than him?!

Therefore we need to repent to Allah the Lofty and Sublime, Man is not infallible sins occur from him, shortcomings occur from him, and mistakes occur from him, so he needs to repent.

And all the praises belong to Allah that He has opened the door of repentance for us and He has promised that He will accept (our repentance) and wipe away our sins.

 


(1)    This Hadith is reported in silsilah da’eefah of Shaykh Al-Albaani however there are several other Hadith with similar meaning such as :

 ‘’The one who repents from sins is like the one who has no sin’ Ibn Majah Declared Hasan by Shaykh Al Albaani

 Source: Shaykh Fawzaan’s Explanation of Sharhus Sunnah of Imaam Barbahaaree Point 170

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Sifatun Nuzool [Allaah’s Descent To The Lowest Heaven (In a Way That Befits His Majesty) During The Last Third of The Night]

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

The student should memorize the text of some of the ahaadith transmitted in this subject matter, in order to protect himself, rebut the falsehood of the people of falsehood, the false explanations and distortions of the people of falsehood.

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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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Reality of “Jarh” and “Tadeel” (criticism and praise of individuals) according to the People of Sunnah

Khateeb Al-Baghdaadee

Khateeb Al-Bagh’daadee (rahimahullaah) reports that ahlul ilm are in AGREEMENT that when both Jarh and Tadeel are combined in a person, then the Jarh Mufassar (detailed) is given precedence [1]

Al-Haafidh Ibnu As-Salaah

Al-Haafidh Ibnu As-Salaah (rahimahullaah) said:

When both Jarh and tadeel are combined in a person, then the Jarh is given precedence; because the who makes Tadeel gives information about that which is apparent of the person’s state of affairs, but the Jaarih (the one who criticizes) gives information about that which is hidden from the one who makes Tadeel.[2]

Al Haafidh Ibn Katheer

Al –Haafidh Ibn Katheer (rahimahullaah) said:

And what is correct is that the Jarh is given absolute precedence if it is Mufassar [3]

So know O Sunni Salafi! Indeed the ulama have come with Jarh Mufassar against Abul Hasan Al Maribee, Muhammad Al-Maghraawi, Muhammad Hasan and their likes; so this is what is given precedence according to the scholars of ahlus sunnah wal jamaa-ah. However, the hizbiyyoon still cling to general praises of some of the scholars. So they say, ‘’Shaikh Abdul Muhsin has praised Abul Hasan’’. What is the answer to this O Sunni Athari?

Shaikh Muhammad Umar Baazmool (hafidha-hullaah) Clarifies

Question: What are the rules concerning the principle of the Jarh Mufassal that takes precedence over the Ta’deel. And when the Jarh Mufassal conflicts with the Ta’deel Mufassar, does the Ta’deel Mufassar take precedence over the Jarh Mufassar?

Shaikh: The scholars have textually written that the Jarh is given precedence over the ta’deel, and they say concerning the one whose adaalah (integrity) is established, meaning that the scholars have textually written down that he has integrity and that he is trustworthy, then nothing can be accepted (in criticism of him) except the jarh mufassar. So their saying leads to the fact that the person whose adaalah is not established and the scholars have not textually stated his trustworthiness, that the jarh mujmal (i.e. not clarified) is acceptable regarding him. As for the one whose integrity is established then nothing is accepted about him except the jarh mufassar. Then they say that when the jarh mufassar conflicts with the ta’deel mufassar, such as what you have asked in the question, they say that the jarh is not rejected except when the one making the ta’deel mentions the reason why the jarh was made and then refutes it. Such as for example the one making the jarh, did so upon a man because of his aqeedah. So the one making the ta’deel said, yes, he used to be upon this belief but he abandoned it and did not return back to it. Or the one making the jarh says that he did not memorise this scroll, but he used to narrate from it from memory. So the one making the ta’deel says, yes, he used to be like that but then he returned and heard from his Shaikh again, and so his usool became grounded again concerning that scroll, and then he did not narrate except from his usool (that he revised). So when the one making the ta’deel mentions the reason why the jarh was made and also refutes it, then this (ta’deel mufassar) is accepted but with an (additional) condition that it is not known about this man who is being spoken about that he fools around, follows his desires and deception. Because some people may give ta’deel mufassal to someone whom the scholars have made jarh mufassal of, and the one who has had jarh made upon him by the Scholars with tafseel, it has become established concerning him that he is from those who play games and follow the desires, from the people of deception, those who do not submit to the truth and do not return to the truth. So then, that speech of the one who made ta’deel, even if it was mufassal concerning him, then we do not accept it due to what we have come to know about the condition of this man. Allaah knows best.

Question: There are those who reject the statements of the Salafee Mashaayikh that refute Abul-Hasan with the claim that the Mashaayikh give him tazkiyah, and amongst them is Shaikh Abdul-Muhsin al-Abbaad and the Mashaayikh of Jordan and Shaikh Ibraaheem ar-Ruhailee. So what is your saying O Shaikh?

The Shaikh replied: I say that Shaikh Abdul-Muhsin al-Abbaad is from the Major Scholars and he is of a high tabaqah (rank, level) with us here in the Kingdom. As for the remainder (of those that were mentioned) then they are students of knowledge. They are not from the Scholars. They are from the students. And what is clear to me is that Shaikh Abdul-Muhsin has not come across all of the speech that the Scholars have mentioned concerning the jarh (of Abul-Hasan). And the principle is that the one making the jarh (the jaarih) is given precedence over the one making the ta’deel (the mu’addil). Meaning, I will inform you by applying this principle and see. What is correct? If a narrator from the narrators of hadeeth was declared trustworthy by Imaam Ahmad bin Hanbal and a person who was less than Imaam Ahmad bin Hanbal made jarh of him with a jarh mufassar, would you accept the saying of this jaarih or would you reject it? What would be upon you? Questioner: I will not accept O Shaikh. Shaikh: You would not accept it? Questioner: Yes (I would not accept it). Shaikh: No (this is wrong), what is correct is that you accept the words of one who makes Jarh… because the one who makes the jarh has additional knowledge with him, he has additional knowledge. Hence, we say, in the application of this principle the jarh is given precedence over the ta’deel. For a man can come and some from the scholars declare him trustworthy, then another scholars comes from amongst the scholars of hadeeth, who is less than those major scholars and he makes jarh of him with a jarh mufassar. We say that we accept this jarh and those scholars, alongside their greatness, the condition of this narrator did not become clear to them what had become clear to this one who made the jarh. Likewise, we say in the issue of Abul-Hasan, those who made jarh of Abul-Hasan, they made jarh of him with a jarh mufassar, in their jarh, they depended upon expressions of his that are written in his books and those in his cassettes that are heard in his lessons and his lectures, and they relied upon his numerous positions (on certain issues).

My brother, all the sons of Adam make mistakes, and the best of those who make mistakes are those who repent. There is no one who is free from error. However, the people of deviation and desires, when they err and are advised they do not return and they persist upon their falsehood, and show stubbon resistance and follow their desires over their intellects, Shaitaan beautifies (matters) for them, and their souls that command the evil beautify (matters) for them, that if they were to return their position in the souls of the people would diminish, and the people will no longer place trust in their knowledge anymore, and their followers will not return to them. Shaitaan beautifies to them that their recantation, and their submission to the truth and their clarity in this recantation, and their adherence to the Sunnah that has become clear, he beautifies to them that this will weaken their standing and it will reduce their worth. Then the desires run through them and the Shaitaan runs through them, and plays with them in these matters. No one returns safe from innovations and desire except those upon whom your Lord bestows mercy.

Questioner: What is the correct position against the one who defends Abul-Hasan and who supports him?

Shaikh: The correct position against the one who defends Abul Hasan is the (same) position towards the one who defends the Ahl ul-Bida’. We say: He is to be advised, this one who defends Ahl ul Bida’, and who supports them. So either he returns, or otherwise he is given the treatment (that is given to Ahl ul-Bida’) of warning against him and keeping away from him and from sitting with him and from listening to him. And Allaah knows best.

So understand this well O Sunni Athari! We hold onto the correct manhaj positions by the tawfeeq of Allaah, and we ask Him (subhaanah) by His Greatest Name to guide us, and also guide those who seek to demolish these principles.


References:

[1] Siyaanatu As-Salafi Min Waswasati Wa Talbeesaat Ali Al-Halabi; [page: 132]

[2] Siyaanatu As-salafi Min Waswasati Wa Talbeesaat Ali Al-Halabi; [page:132]

[3] Siyaanatu As-salafi Min Waswasati Wa Talbeesaat Ali Al Halabi; [page:134-135]

[4]Posted on Salafitalk (may Allaah reward its maintainers) by brother Naasir-ud-deen (hafidha-hullaah)

[See-link:] http://www.salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=1113]

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The Quran and Sunnah Upon The Understanding of The Salaf

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