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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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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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Self-scrutiny: [When Is One Truly Attributed to What He (or She) Knows]?

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

Imaam As-Sadi [rahimahullaah] said:

How many a person knows about love of Allaah, its rulings and all the affairs it necessitates, but his heart is deprived of it?! And how many a slave knows and bears witness to the pre-decree of Allaah and the excellence of sufficing oneself with Him, but when that which has been decreed takes place in opposition to what he desires, you see him anxious-having no tranquility and certainty, nor repose?! And only the one whose heart has acquired knowledge and awareness of Allaah in truth is at ease with the fact that Allaah is sufficient for him, whilst submitting to His judgements regardless what the state of affairs may turn out to be.  And how many a person knows the rulings of trade and its details, but at the time of dealing, buying and selling, he does not deal in a beautiful manner with others?!  So, do not be deceived when you know something that you will be attributed to it. This is why it is obligated on a person to ask Allaah for beneficial knowledge- knowledge that produces [righteous] deeds.  And Allaah knows best.


Majmoo Al-Fawaa’id Waqtinaas Al-Awaabid. Faa’idah Number 14

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There’s No Good In The Private Gatherings, Except When Allaah’s Pleasure Is Sought

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

Allaah [The Most High] said:

لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمً۬ا

There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma’roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

Meaning: There is no good in most of their private conversations; therefore, if there is no good in it, then there will be no benefit in it, such as excessive permissible speech, speech that is evil and completely harmful and all types of unlawful speech.

Then Allaah [Glorified be He and free is He from all imperfections] made an exception, saying: [إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ – Save (in) him who orders Sadaqah (charity in Allaah’s Cause)]- Meaning: through wealth, knowledge or any means of benefit. And included in this are the lesser acts of worship, such as Tasbeeh [the utterance of Subhaanallaah] and Tahmeed [the utterance of Alhamdulil-laah] and what is similar, as the Prophet [sallal-laahu-alayhi-wasallam] said: ‘’Indeed, every Tasbeeh (utterance of Subhaanallaah) is sadaqah, and every Takbeer (utterance of Allaahu Akbar) is Sadaqah, and every Tahleel (utterance of Laa-ilaaha-ilal-lah) is Sadaqah, and Enjoining Good is Sadaqah, and Forbidding Evil is Sadaqah, and even when one of you has sexual intercourse [with his wife], there is Sadaqah in that’’. [Reported by Muslim]

Then Allaah [Glorified be He and free is He from all imperfections] said: [أَوۡ مَعۡرُوفٍ – Or (one) who orders Maruf] – Meaning: perfection in worship and obedience, every good in the Islamic legislation and everything whose goodness is known by way of sound intellect [i.e. not in opposition to the Islamic legislation].

And whenever ‘Enjoining Good’ is mentioned and  ‘Forbidding Evil’ is not mentioned alongside it, ‘Forbidding Evil’ is also included.  That is because to abandon what is prohibited is part of good deeds and good deeds cannot be complete except by abandoning evil.  And in relation to [dealing] with companions [or associates], Ma’roof is explained to mean commanding [good] and Munkar means to abandon what is prohibited.


An Excerpt from ‘Tafseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Slightly paraphrased

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Al-Hasan al-Basree Said: By Allaah! Never Have a People Sought Advice Except That They Were Guided to The Best of What Was Available to them

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

Al-Hasan al-Basree [rahimahullaah] said: “By Allaah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation] [42:38] [Ref 1]

Allaah [The Mighty and Majestic] commanded His Messenger Muhammad [sallal-laahu-alayhi-wasallam] to consult his companions in some affairs. Allaah [Glorified be He and free is He from all imperfections] said: [وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah] [3:159]

He [i.e. the Prophet (sallal-laahu-alayhi-wasallam)] is the example to be followed by the Ummah, therefore when it is the case that Allaah commanded him [sallal-laahu-alayhi-wasallam] to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [Ref 2]

See titled: -Specific Advice To Young People- in this link http://www.salaficentre.com/2012/10/updated-guidance-for-the-youth-of-the-ummah-shaikh-saaleh-al-fawzaan/ by Shaikh Fawzaan

Return to elders, especially during times of adversity

http://www.salaficentre.com/2017/03/returning-elders-guidance-times-adversity-followed-path-since-time-sahaabah-shaikh-ubaid/

https://www.salaficentre.com/2017/03/brief-insightful-acquaintance-importance-returning-elders-insight-specific-knowledge-related-affairs/

Do not lend an ear to conspiracy theorists

https://www.salaficentre.com/2016/06/affairs-fitan-plots-enemies-conspiracy-theorists-rationalists-deviated-sects-neither-guides-affairs-affair-religion/


[Ref 1: Adab Al-Mufrad no.258, declared saheeh by Imaam Albaanee]

[Ref 2: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285. slightly paraphrased]

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Part of the Perfection of a Person’s Islaam Is Leaving That Which Is of No Concern to Him

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

On the authority of Abu Hurairah (radiyallaahu-anhu) who said:  The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said, ”Part of the perfection of a person’s Islaam is leaving that which is of no concern to him”. [Hassan Hadith. Reported by Imaam Tirmidhi and others]

Imaam Muhammad Ibn Saaleh al Uthaimeen [rahimahullaah] said: From the benefits of this narration are: Indeed, Islaam gathers all the excellent qualities. Our Shaikh Abdur Rahmaan Bin Sa’di [rahimahullaah] wrote a treatise on this topic [titled]: ‘The Excellence of The Religion of Islaam’.  Likewise, Shaikh Abdul Azeez Bin Muhammad Bin Sulaymaan [rahimahullaah] has written a treatise on this topic.

And all the excellent qualities of Islaam are gathered in two statements.  Allaah (The Might and Majestic) said:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

”Verily, Allaah enjoins Al Adl (i.e. justice and worshipping none but Allaah Alone) and Al-Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner.” 16:90

Part of the perfection of (a Person’s) Islaam is his leaving what is of no importance to him and that which has no connection to his affairs and needs. One cannot perfect his Islaam through preoccupying himself with what does not concern him.  This happens to many people, so you either find him speaking about affairs that do not concern him, or a person asks him about affairs that do not concern him and he enters into what does not concern him.  This weakening [one’s Islaam].

Indeed, it is incumbent upon the person to seek after the excellent qualities of Islaam, in order to abandon what does not concern him and to be at ease.  He will exhaust himself if he busies himself with affairs that are neither important nor of concern to him. And an obscurity occurs on this point here, and that is: ‘’Does the slave’s abandonment of that which does not concern him [mean] that he is to abandon enjoining good and Forbidding Evil?’’

The Answer: No, because Enjoining Good and Forbidding Evil is something that concerns the person, as Allaah (The Most High) said:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ
”Let there arise out of you a group of people inviting to all that is good and forbidding Al-Munkar” 3:104

So if you see a person upon evil, you should say to him, ”O brother! This is a munkar. It is not permissible.’’  The person who witnesses that (evil) has no right to say, “This does not concern me”, and it will not be accepted were you to say this. That is because enjoining good and forbidding evil concerns the whole Ummah.

And there is (also) what is connected to one’s family, his sons and daughters (with regards enjoining good and forbidding evil).  It is the concern of the shepherd of the house to guide them towards good and command them with it, and to warn them against evil and prohibit them from that.  He (The Mighty and Majestic) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” 66:6

Imaam Sa’di [rahimahullaah] said: The Good Doer busies himself with the obligations that concerns him and abandons disobedience and evil deeds.  He [abandons] that which is not befitting – the detested affairs and those permissible things that bring him no benefit; rather he loses good by indulging in such affairs.  So his [sallal-laahu-alayhi-wasallam] statement, ‘’Part of the perfection of a person’s Islaam is his leaving that which is of no concern to him’’ has a more general meaning than what we have mentioned. [Ref 1. End of quote]

Allaah (The Most High) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

O you who believe! Take care of your own selves. If you follow the right guidance no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do.[5:105

Allaah (The Most High) said:  يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ  O you who believe! Take care of your own selves. That is: Strive in rectifying and perfecting your own souls, and keep them firm upon traversing the straight path; because if you are righteous, you will not be harmed by the one deviated from the straight path and is not guided to the upright religion; rather he only harms himself.  (However), this does not indicate that the slave (i.e. the Muslim) is not harmed if he abandoned enjoining good and forbidding evil, and is negligent towards it; for indeed his guidance will not be complete except through fulfilling what is obligated on him with regards to enjoining good and forbidding evil.  Yes, if he is (genuinely) unable to stop evil with his hand and his tongue, but rejects it in his heart, then indeed he will not be harmed by the misguidance of others.

[إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا  -The return of you all is to Allah] That is: Your final destination is the day of Judgement and your gathering will be in the presence of Allaah (The Most High);فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ   ”then He will inform you about (all) that which you used to do” regarding (your) good and evil (deeds). [Ref 2. End of quote]

Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah): Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?

Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change.  If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].  

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Ref 3]


[1] [Source: ‘Sharh Al-Arba’een An-Nawawiyyah’ of Imaam Muhammad Ibn Saaleh al Uthaimeen (rahimahullaah), (Hadith No: 12), (page 158-159). Sharh Al-Arba’een Nawawiyyah, with comments of Imaam Nawawi, Imaam Sa’di, Imaam Ibn Da-qeeq al Eed and Imaam Muhammad Bin Saaleh al Uthaimeen (rahimahumullaah jamee-an), page:96]

[2] Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan of Imaam as-Saa’di (rahimahullaah)]

[Ref 3: Fataawa Ibn Baaz 8/208. Slightly paraphrased]

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