Salaficentre Appeal 2019

Knowledge Is A Bounty From Allaah

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

 

Shaykh Ibn Uthaymin (rahimahullaah) said:

It is possible for a person to come, holding the certification of a doctorate (PhD), and take up the position of teaching in the faculties and universities, yet he is the most ignorant of people. And if a secondary grade student came, he would be better than him (in understanding and knowledge). And this is witnessed, observed (nowadays), there is to be found now one who holds the certification of a doctorate yet he knows absolutely nothing of knowledge. Knowledge, understanding (ilm, fiqh) is something granted and bestowed by Allaah as a favour and bounty and is not necessarily attained through certifications and passing through institutions. [1]

He [rahimahullaah] also said:

The knowledge of the Sharee-ah is [acquired] for Allaah’s Sake and for protection of Allaah’s sharee-ah. [It is acquired in order] to remove ignorance from yourself and from your Muslim brothers; direct [oneself and others] towards guidance and obtain inheritance of the Prophet [sallal-laahu-alayhi-wasallam], because the Scholars are the inheritors of the Prophets. [2]

Source: (Sharh Riyadh al-Saliheen 3/436).


 

Ref 1: Translated by Ustaadh Khadeejah [Abdul Waahid Ar-Ray]

 

Ref 2: Translated by Al-Markazus Salafi (slightly paraphrased)

 

 

 

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Students And Refutations – Shaikh Ahmad As-Subay’ee

Question: Shaikh, I have a question concerning the issue of refuting the one who has erred. Is it incumbent upon the student of knowledge or the well-grounded student of knowledge to refer back to the scholar or senior scholars before warning against a specific individual, hizbee group/organization or innovators (in general)? Does he have to refer back to the scholar before warning?

Answer: Shaikh Rabee’ (may Allah Preserve him) was asked about this and his answer can be found on Sahab (i.e. www.Sahab.net) and perhaps you know of it. So he was asked about this issue, and he answered it and his answer was correct. This issue is not one (meaning it’s not the same across the board and in every situation). There are issues that are obvious, clear, and apparent of which the student of knowledge could clarify if he has the ability to do so; so one aspect would be linked to one who’s disapproving and clarifying level of knowledge, another to his ability and another to his resolve to be patient upon enduring harms. Another consideration would be his contemplation on the specific positive and negative ramifications which would necessitate decisive and specific actions, statements and judgments. So contemplation on the benefits and harms which (would translate into) direct and decisive action (is required); this would be established by the refutation or the one making the refutation. Especially, if the issue is a knowledge-based issue that the people of knowledge have already spoken about. In this case, there would be nothing preventing (the student of knowledge from boycotting and warning). Boycotting and warning are taken from the Islaamic legislation (i.e. from the Sharee’ah). [end of quote]

The following is a question raised to our noble shaikh Ahmad an-Najmy رحمه الله concerning the role students of knowledge play in clarifying the truth:

إذا فيجب على طلاب العلم أصحاب المعرفة ، الذين عرفوا المنهج السلفي ، وعرفوا المناهج الأخرى ، يجب عليهم أن يبينوا لغيرهم ، وأن يقولوا ،وأن يتكلموا ، وأن يلقوا الخطب ، وأن يوضّحوا في كل مقام ،وفي كل مناسبة الحق ،الذي يجب أن يتّبع والباطل الذي يجب أن يترك ، ويجتنب ، أما الذين سكتوا عن بيان الحق للناس ، فإنهم لا يعذرون بسكوتهم ، ولو قالوا : نحن لسنا معهم ، فإنهم لا يعذرون ، حتى ولو قالوا : نحن لسنا مع أهل هذه الأحزاب الضّالة عن طريق الحق ، إلا أن ينكروا ماهم عليه من الضلال .

“Therefore, it is binding upon the students of knowledge – the people of understanding – the ones who know the salafi methodology, and they know concerning the other methodologies, it is binding upon them to clarify to others, and that they state and speak and deliver sermons (khutba) and that they clarify in every situation and at every suitable opportunity the truth, the truth which is binding to be followed and the falsehood that is binding to be abandoned and avoided. As for those who are silent upon clarifying the truth to the people then they are not excused due to their silence and even if they say “we are not with them” (i.e the hizbiyyoon, as is apparent upon reading the text of the full question which relates to the groups). So they are not excused even if they say “we are not with the people of these misguided groups from the truth, except that they reject and rebut that which they (the misguided groups) are upon in terms of misguidance)”.

Author: Shaikh Ahmad As-Subay’ee (hafithahullah)

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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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Golden Advice And Medication For The Heart

Golden Advice And Medication For The Heart

Ibn Abee Haatim(.328H) Rahimahullaah said:

”I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo’ee(d.248 AH). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:

”Seize The Benefit Of Five Things From The People Of Your Time:

When you are present, you are not known;

When you are absent you are not missed;

When you are seen, your advice is not sought;

When you say something, your saying is not accepted;

And when you have some knowledge, you are not given anything for it.

I Also Advise You With Five Matters:

When you are treated unjustly, do not behave unjustly;

When you are praised, do not become happy;

When you are criticised, do not become upset;

When you are not believed, do not become angry;

And if people act deceitfully towards you, do not act deceitfully towards them.”

Ibn Abee Haatim said:”So I took that as my benefit from Damascus.”

Related by Ibn al Jawzee in Sifatus-safwah(2/200).

Source: Salafi Talk

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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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