Masjid Appeal 2019

Masjid Appeal 2019

Do You Know What Backbiting Is?

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

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] replied, ‘’If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam- Vol 4 page 553-554]

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Some Reasons Behind The Increase of Reward On a Good Deed Beyond Its Initial Tenfold

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

Question: What are the means and deeds by way of which reward [on acts of worship] are increased?

Answer: As for the increase of reward for a good deed to ten times the like thereof, this occurs in every righteous action, as Allaah [The Most High] said: [مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ   – Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messenger) shall have ten times the like thereof to his credit]. [1]

As for an increase beyond this, – and that what the questioner intends [in his question]- it has its means. It can either be related to the performer of the deed or the deed itself, or the time and the place [i.e. a particular time and place mentioned in the authentic texts that reward for good deeds are increased in that time period or place].

And one of the most important means of increasing [reward for good deeds] is when a person fulfils sincerity to Allaah and adheres to the path of the Messenger [sallal-laahu-alayhi-wasallam].  This [reward occurs] when a deed is legislated [i.e. in the Sharee’ah and not innovated] and the person intends to please Allaah and hopes for His Reward; when this [sincere] intention is firmly established as the drive and goal behind the deed because of his belief in Allaah, belief in the Messenger, [obedience] to the command of Allaah, seeking Allaah’s Countenance and Pleasure, just as it has been mentioned in a number of Aayaat and Ahaadeeth. Allaah [The Most High]: [إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ – Verily, Allah accepts only from those who are Al-Muttaqun] [2]- Meaning:  Those who fear Allaah whilst performing deeds with Ikhlaas and Mutaaba’ah [adherence to the authentic Sunnah of the Messenger].

Also the Messenger [sallal-laahu-alayhi-wasallam] said, ‘’Whoever fasts the month of Ramadhaan, his previous (minor) sins will be forgiven”; ‘’And whoever stands [in the night prayer] during Ramadan out of Imaan and seeking reward [from Allaah], then all of his previous [minor] sins will be forgiven” [3] and other texts besides these. And because of this, the apparent actions have more virtue over one another in the sight of Allaah due to the Imaan and sincerity established in the hearts.

Also abandoning the forbidden desires of the soul is included amongst those righteous actions that have virtue over one another due to the different levels of sincerity- if a [person] sincerely abandons them from the bottom of his heart and not out of other than sincerity. The story of the companions of the cave [i.e. in soorah Kahf] is a witness to this. [4]

Therefore, the means to increasing the [reward for good deeds] is that basis and foundation we have already mentioned – sound Aqeedah; a strong belief in Allaah and in His Attributes; a strong desire [to worship Allaah] and a fervent desire for goodness. That is because Ahlus Sunnah Wal Jamaa’ah in truth and those people of knowledge, – those who possess knowledge of the perfect and detailed of the Names and Attributes of Allaah and have a strong desire for the meeting with Allaah [in the Afterlife] – the reward for their deeds are greatly increased in a manner in which others who share the same religion can neither reach nor approach in the least. And this is why the Salaf used to say, ‘’When Ahlus Sunnah are held back by their deeds [i.e. not having numerous deeds], they are supported by their sound creed [i.e. the reward for their good deeds are increased due to been accompanied by strong Imaan, sound Aqeedah and adherence to the authentic Sunnah].  [5]


[1][6:160]

[2] [5:27]

[3] Minor sins forgiven when one fasts the month of Ramadhaan, see article on this link:http://salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6255

[4] An Excerpt from ‘Al-Fataawaa As-Sadiyyah. Page: 43. Slightly paraphrased]

[5] An Excerpt from ‘Al-Fatawaa As-Sadiyyah page 44 & Sharh Al-Asbaab Wal-A’maal Allatee Yudaa-afu Bihaa Ath-Thawaab page 59-65. Slightly paraphrased]

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Scapegoating

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

Allaah [The Most High] said:

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. [Surah An-Nisaa. Aayah 112]

Be warned against Fujoor Fil Khusoomah [Iniquity when disputing]! Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said, ‘’Iniquity when disputing is of types: To claim what one is not entitled to and reject what is obligatory upon him [to fulfil, give etc]’’.


[Sharh Riyaadus Saaliheen 4/49-50]

 

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And In Whatsoever You Differ, The Decision Thereof Is With Allaah

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

Allaah (The Most High) said:

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

”And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge).” [1]

Imaam Ibnul Qayyim (rahimaahullaah) said:

This is a clear text regarding the fact that the judgement for all our differing is to be referred back to Allaah alone. He is the Judge in this (affair) through the speech of His Messenger (sallal-laahu-alayhi-wasallam). If you were to give precedence to the intellect over Allaah’s Judgement, then you are not (considered as) one who judges by Allaah’s Revelation and His Book.[2]


[1] Qur’aan. 42:10

[2] As-Sawaa’iq Al-Mursalah 3/828. See here; Ruling by other than the Sharee’ah: http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&articlePages=1

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Some Reasons Behind Difficulty Encountered When Seeking to Abandon Habits – [A Brief Faa’idah By Imaam Ibnul Qayyim]

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

Imaam Ibnul Qayyim [rahimahullaah] said:

Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [i.e. those habitual things, deeds, practices, customs etc (Ref1)] for other than the sake of Allaah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allaah alone- then indeed he does not encounter any difficulty due to abandoning them except in the beginning,  in order that he is tested as to whether he is truthful or untruthful in abandoning them? If he exercises a little bit of patience, its [i.e. that abandonment] will alternate into pleasure. Ibn Seereen said that he heard Shurayh swearing by Allaah that “A servant does not abandon anything for the sake of Allaah and finds a loss in that.”

And their statement [i.e. the people of knowledge] that ‘whoever abandons something for the Sake of Allaah, Allaah will replace it with what is better.” This is true. This compensation is of different types and the best of that which a person is compensated with is: the desire and yearning to get close to Allaah, seeking after Allaah’s pleasure, love of Allaah, and the heart granted-by way of it- tranquillity, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [Slightly paraphrased]  [Source: Al-Fawaa’id page 166. Your comments and feedback are welcome to improve the content of this article Jazaakumullaahu Khayran]

Ref 1: About customs, see link: https://www.salaficentre.com/2017/01/no-harm-customs-nations-tribes-clans-long-not-opposition-shareeah/

 

 

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The Three Types of Dhulm -[Oppression or Injustice]

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

What is Dhulm -injustice or oppression? Dzulm [injustice (or oppression)] is of three types according to the people of knowledge (i.e. the scholars):

Firstly: The greatest of them is shirk and why is shirk referred as Dzulm [injustice]? That is because the basis of injustice is to place something in other than its rightful place. And the meaning of shirk is to direct acts of worship to other than its rightful place and this is the greatest injustice – because when they (i.e. the people of shirk) directed acts of worship to other than its rightful place and to those who are not deserving of it, they equated the created (beings) to the Creator and a weak one (i.e. a created being) to Al-Qawiy [The One Perfect in Strength (i.e. Allaah)], who is not unable to do anything. Therefore, is there any greater injustice after this?

The second type of Dzulm [injustice] is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is obligated on his to save himself and place himself in an appropriate situation and that is to obey Allaah etc

The third type of Dzulm [injustice] is committed when a person oppresses others (or commits injustice against them) by taking their wealth (unlawfully), or backbiting them, or spreading tales about them, or stealing their wealth, or violating their honour through backbiting, tale carrying, slander, or shedding their blood by way of unlawful murder, or beating them, inflicting injuries, degrading them without right etc [Paraphrased. Source: I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ page 55-56 by Shaykh Saaleh Al-Fawzaan  (may Allaah preserve him)]

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The Quran and Sunnah Upon The Understanding of The Salaf

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