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Taqwa can be Attained by Fasting – Imām as-Sa’di

Imām as-Sa’di (rahimahullāh) said in explanation of Allāh’s statement:

‎{ لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183

Verily, fasting is from the greatest causes (of attaining) taqwa, because (fasting has within it) obeying the commands of Allah and staying away from his prohibitions.

Benefits of Fasting in Relation to Taqwa.

  •  The fasting person leaves that which Allāh has prohibited for him – from eating, drinking and sexual intercourse and the likes of these affairs which the soul inclines towards – seeking closeness to Allah and hoping in reward from Allāh because of his leaving off these things; this is from taqwa.
  •  Likewise from the means of attaining taqwa is, the fasting person trains his soul with the murāqabah of Allāh, so he leaves performing that which his soul desires – whilst he has the capability to carry out his desires – due to his knowledge that Allāh is all aware of what he does.
  •  Fasting constricts the pathways of the shaytān, for indeed he runs through the veins of mankind, hence by way of fasting his influence is weakened and his effectiveness in inciting people to disobedience is decreased.
  •  On the whole the fasting person is plentiful in performing acts of worship and obedience. Acts of worship and obedience are from the characteristics of taqwa.
  • And from the means of attaining taqwa, is that the rich person when he tastes the pains of hunger, this necessitates and obligates that he is charitable and benevolent to the poor and destitute, this is also from the characteristics of taqwa.

Taysīr al-Karīm ar-Rahmān fī Tafsīr Kalām al-Mannān (Dār ibn al-Jawzī) pg. 84

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Do Not Oppress your Family, Your Wife or Others – Shaykh ‘Abdul Azīz b. Bāz

Do Not Oppress your Family, Your Wife or Others. – Shaykh ‘Abdul Azīz b. Bāz


Oppression is from the most disgusting, despicable of major sins, it’s evil consequences Allāh (The Glorified) has informed us of in His Tremendous Book:

وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا

And whoever among you does wrong, We shall make him taste a great torment. (Al-Furqān: 19)

And Allāh says:

وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ

And the Dhālimun (polytheists and wrong-doers, etc.) will have neither a Wali (protector) nor a helper. (Ash-Shūra: 8)

Hence, oppression is a great evil and it has evil consequences, the Messenger (sallāhu alayhi wa salam) said:

“Fear oppression for indeed oppression is darkness on the day of resurrection.” (Muslim)

Furthermore, Allāh has said in a Hadīth Qudsī (which is narrated by the Prophet (sallāhu alayhi wa salam)):

“Oh my servant! Indeed I have forbidden oppression upon myself and between you, so do not oppress.” (Muslim)

Therefore, it is obligatory to be cautious of perpetrating oppression to any of the people, whether it be your family, your wife, your brothers, your children, your mother, your father, your neighbours and other than them.

Likewise, do not oppress your employees, give them their wages in full, every month (for e.g.) give him or her their wages.

Give everyone who has a right upon you; your children, your wife and other than them; their rights.

The intent in being cautious regarding oppression of the people is because indeed Allāh has made sacred the blood, honour and wealth of the Muslims.

So, the Muslim takes himself to account and fears his Lord, so do not oppress anyone, not their honour or their wealth, regardless of whether they are close to you or not.


Paraphrased from Shaykh ‘Abdul Azīz ibn Bāz:

https://www.binbaz.org.sa/noor/8490

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Add to Your Arabic Library: [Robust Refutation By Allaamah Sulaymaan Sahmaan [rahimahullaah] Against a Caller to Shirk and Deviation In Iraq

Number of pages 496

Copies available at Salafi Bookstore [Birmingham]

 

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FOLLOW THE TRUTH AND DON’T WORRY ABOUT THOSE WHO OPPOSE IT – SHAYKH SAALIH AL-FAWZAAN

Follow the Truth and Don’t Worry About Those Who Oppose It

Shaykh Saalih al-Fawzaan in explanation of the following verse:

And indeed, We sent Nûh (Noah) and Ibrahîm (Abraham), and placed in their offspring Prophethood and Scripture, And among them there are some who are guided, but many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)

MEANING ALLAH REVEALED THE BOOKS TO THE PROPHETS FROM THE OFFSPRING OF NOOH AND IBRAHEEM (ALAYHIMUS SALAAM), FROM THEIR OFFSPRING ARE THOSE WHO ARE GUIDED; ALLAH GUIDED THEM AND THEY FOLLOWED THE MESSENGERS AND BELIEVED IN THE (REVEALED) BOOKS, {BUT MANY OF THEM ARE FASIQUN}, MEANING THEY HAVE LEFT THE OBEDIENCE OF ALLAH, LEFT GUIDANCE AND THEIR HARM IS UPON THEMSELVES.

THERE IS A BENEFIT TO BE EXTRACTED HERE:
IT IS THAT, YOU SHOULD NOT BE DECEIVED BY THE NUMBERS OF PEOPLE UPON WHAT THEY ARE UPON (I.E. FALSEHOOD IN TERMS OF AQEEDAH, MANHAJ, INNOVATIONS ETC). YOU SHOULD ONLY FOLLOW THE TRUTH, EVEN IF THERE WAS ONLY ONE PERSON, OR A FEW PEOPLE UPON IT. SO DO NOT FORSAKE THE TRUTH DUE TO THERE BEING A FEW PEOPLE OF TRUTH. AND DO NOT BE DECEIVED BY FALSEHOOD DUE TO THE MULTITUDE OF PEOPLE UPON IT, BECAUSE ALLAH SAID:

But many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)


Shaykh Fawzaan’s Maa Tayassar wa Tahassal min Duroos al-Quraan fee Hizb al-Mufassal Vol.1 Pg.420-421

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Summary of Traps of the Shaytān – Ibn al-Qayyim

Summary of Traps of the Shaytān

The shaytān will attempt to divert you from Allāh’s religion in many different ways, and if he fails with one method, he will continue with a different method, as can be seen by the speech of the Imām ibn al-Qayyim (rahimahullāh):

First Trap:

Evil of disbelief, polytheism and enmity to Allāh and His Messenger.

And if he is unable to get you to fall into this trap he goes to the next:

Second Trap:

Evil of Innovation and opposing the Messenger’s Sunnah. And this is a doorway to disbelief and polytheism.

Third Trap:

Evil of Major Sins, with all their various types.

Fourth Trap:

Evil of Minor Sins, which if gathered together it’s possible they will be the cause for a persons destruction.

Fifth Trap:

Evil of Busying Oneself with Permissible Affairs, for which there is no reward and no punishment associated with; however the consequences of this trap is losing out on potential reward by utilising energy and time with affairs that have no reward.

Sixth Trap:

Evil of Busying Oneself with actions of good (المفضول), however by way of performing them, actions which are of greater virtue and reward are not performed (الفاضل).

Finally if the shaytān fails in the aforementioned levels he and his supporters from jinn and mankind don’t cease to attempt to divert you and misguide you from Allāh’s religion, not leaving you, even whilst you are on your death bed.


Summarised & Paraphrased from Badā’i at-Tafsīr al-Jāmi’ li mā Fassarahu al-Imām ibn Qayyim al-Jawziyyah, Vol.3 pgs. 452-452

NB: The Shaytān tries to seduce, deceive and trap mankind one level at a time, starting with the most severe and working down. Seek refuge from the accursed Shaytān and be ardent upon the remembrance of Allāh and recitation of legislated supplications.

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Guidelines Surrounding Repentance & Open Clarifications – Shaykh b. Bāz

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allāh and cursed by the cursers.

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (Al-Baqarah 159 -160)

Shaykh ’Abdul Azīz b. Bāz in explanation of the verses above:

Within these verses is a proof regarding the obligation of manifesting the truth and openly declaring it, and that manifesting the truth is a binding affair, concealing it is from the major sins and from the characteristics of the yahūd. Therefore, the believer strives in making apparent the truth, calling to it, being patient upon that; whilst simultaneously being wary of concealment (of the truth) in all affairs, and if he was to fall into anything from concealing of the truth, he hastens to tawbah (repentance), rectification and open declaration (of the truth).

Allāh, Ar-Rabb explained that from the completeness and conditions of tawbah (repentance) is:

Rectification (of oneself) and open declaration (of the truth and the falsehood or sin, which is being repented from). Therefore, whoever repents for what has passed from his sins, then it is compulsory upon him to rectify his affairs and it is followed up with repentance, with truthful belief and righteous actions, and openly declaring the truth. He (Mighty and Majestic) said,

وَبَيَّنُوا

“and openly declare.” (Al-Baqarah: 160)

Hence, clarifying the truth and calling to it is a must, and it is also a necessity that repentance is followed up with righteous actions, likewise it is binding to follow it up with open declaration. So, if the repentance was due to concealing the truth, then an open declaration is a requirement so that it is known he has returned from his falsehood and that he is firm upon the truth and is treading its path, in opposition to the yahūd and those who are like them.

For indeed, they regard clarification of the truth and repentance to be a deficiency and belittlement, so they continue in their concealment and rejection of the truth for the purpose of establishing their desires and lowly goals.

It is not suitable for a believer that he resembles the enemies of Allāh in concealing the truth and lack of clarifying it, due to pursuing an object of desire from amongst the various sought-after worldly goals.

Likewise, it is not befitting to shy away from returning to the truth, for returning to it is a virtue and correct, whilst remaining upon falsehood is lowliness, humiliation, vileness and leads to being exposed to the displeasure of Allāh (The Mighty and Majestic). Thus, it is a must to return to the truth and to caution from falsehood, in order to safeguard oneself from the anger and punishment of Allāh, so that you may become successful by way of noble means and attain a praiseworthy ending.


Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 35-36

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The Quran and Sunnah Upon The Understanding of The Salaf

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