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Posts Tagged ‘Ali Al-Halabi’

[8] A Series in Response to Abu Usaama’s Habitual Deceitfulness-[Motivated By Deep Malice, He Made a Fruitless and Desperate Attempt to Prove That We Follow a Shaikh Who Is Upon Bidah]

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

Shaikhul Islaam Ibn Taymiyyah (rahimahullah) said:

“And on the other side of those ones who make Takfeer based on falsehood are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it is obligated; or they know some of it and are ignorant of some of it.  As for what they know, they conceal it and do not clarify it for the people. They neither forbid innovations nor censure Ahlul Bidah and punish them; rather they may censure a statement in the Sunnah and a fundamental of the religion completely and would not differentiate between what Ahlus Sunnah Wal Jamaa’ah say and what Ahlul Bidah Wal Furqah (The people of innovation and splitting) say, or they would affirm all their differing Madhabs.”  [See full article here: Al-Fataawaa 12/467]

Reader: In this article we will –InShaaAllaah – demonstrate the manner in which the Bid’ee sought to conceal and deceive his unsuspecting followers and make them believe that there is a Shaikh we follow who is upon Bidah. The Bid’ee stated that he was declared a man of Bidah because he does not hold that Al-Maribi is a Mubtadi, and this itself is a bidah our Shaikh and us are upon. Then the Bid’ee stated that he is free from this bidah (principle) even if any Shaikh says so.

Firstly: Shaytaan must have whispered to him that we are upon this principle because he did not give any evidence to support his claim, and this is expected of this treacherous, deceitful and conniving Bid’ee.

Secondly: Shaytaan must have whispered to him that our Shaikh -(we don’t know which Shaikh he intends because all the scholars of Ahlus Sunnah are our Shaikhs)- is upon this principle in the manner he presented it. So here he made a specific statement, but did not have the courage to mention a name because he knows without a doubt that neither the Shaikh he intends nor ourselves are upon this principle. We remind this treacherous, conniving and shameless slanderer of the following:

Ibn Asaakir (rahimahullaah) said: Know O my brother! May Allaah grant us and you His pleasure and make us from those who have awe of Him and fear of Him as He should be feared. Indeed, the flesh of the scholars is poisonous and Allaah’s way of disclosing the hidden affairs of those who diminish their worth is well known. [Source: Tabyeen Kadhib Al-Muftaree Fee Maa Nusiba Ilal-Imaam Abil Hasan Al-Ash’aree: page 29]

Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) said: None violates the honour of the scholars who are upon the truth, except one of three (people): Either a hypocrite known for (his) hypocrisy, or an evil sinner who hates the scholars because they prevent him from his sinful (acts) of disobedience, or a misguided hizbi who hates the scholars because they neither agree with his hizbiyyah nor with his deviated views. [Source: Muhaadaraat Fil Aqeedah Wad-Dawa 2/190]

Thirdly: The treacherous Bid’ee said that any Shaikh who holds this principle –obviously in the deceitful manner he presented it – then he is free from it. So here the malicious Bid’ee generalised his statement, but the fact of the matter is that there is no scholar of Ahlus Sunnah who holds this principle in the manner the bid’ee presented it; rather the people who hold this principle (in the manner the bid’ee presented it) are the Haddaadiyyah, just as Shaikh Rabee stated: ‘’They (i.e. haddaadiyyah) declare a person an innovator when he fails to declare a person who has fallen into innovation an innovator.’’ However, this loud mouthed miscreant intended nothing else but malice and outright slander, so he concealed the specific details in this Mas’alah. Therefore, let the readers examine for themselves the details regarding this Mas’alah. See link:

Finally: After reading the short article in the above link, the reader clearly sees that the bid’ee concealed the detail explanation of this Mas’alah in order to hurl slander at us. The Bid’ee is wilfully oblivious of the fact that he cannot escape with the likes of this distortion and cannot seek to declare us misguided except with unambiguous knowledge based proofs.

This shows that this man is an establsihed malicious liar,  deceiver and distorter. Shaytaan has made lying against the Salafiyyoon fair seeming to him, so he has no choice but to lie against the Salafiyyoon when circumstances make it feasible to do so. We ask Allaah to protect us from his evil, slanderous tongue- the wicked tongue that slanders Salafiyyoon and praises Mubtadi’ah. Aameen

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[7] A Series in Response to Abu Usaama’s Habitual Deceitfulness- [A Precise Observation by Ustaadh Abu Uwais (rahimahullaah)]

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

The Prophet (sallal-laahu-alayhi-wasallam) said:

من صمت نجا

”The one who keeps quiet will be saved.” [1]

Ibn Abdul Barr (rahimahullaah) said: Speaking with good, (such as) remembrance of Allaah, recitation of the Qur’aan and deeds of righteousness (by way of the tongue) is more virtuous than keeping quiet, likewise uttering a word of truth, bringing about reconciliation between the people and what is similar to it; but praiseworthy silence is to (refrain from uttering) falsehood. [2]

Indeed, this is what we advise ourselves and everyone else, including the Bid’ee – that we either speak truth or refrain from uttering falsehood and doubts. However, the Bid’ee does not refrain from falsehood, just as Ustaadh Abu Uwais (rahimahullaah) stated in 2004: Much of the fitnah connected to Abu Usaama is because  he does not have the ability to shut his mouth; he does not have the ability to stay in his place, to be quiet and to stay out of affairs that do not concern him”.

Reader: There is no doubt that since the Bid’ee took it upon himself to defend Mubtadi’ah, he has always uttered falsehood when seeking to defend his stances. Indeed, it is evil enough when a person utters a single sentence of falsehood to defend the indefensible or to hide the unambiguous knowledge based proofs, then how about  a loud mouth who speaks to defend the indefensible! This is Abu Usaama – a loud mouth who seeks to defend the indefensible! He is absolutely certain of his dishonesty and deception whenever seeking to reply to the Salafiyyoon, but he cannot help himself from speaking well before he can determine or anticipate the possible damage. Ibn Abdi Rabbihi (rahimahullaah) said: ”Choosing speech is more difficult than authorship, and indeed it is said: The choice of a man (in speech) is in harmony with his intellect.” [3]

Yoonus Ibn Ubayd (rahimahullaah) said: ”Indeed, you see a man fasting a lot, abstaining from the forbidden affairs and praying the night prayer, whilst he testifies to falsehood in the morning.”  [4]

Fudayl Ibn Iyaad (rahimahullaah) said: ”Neither hajj, nor taking up positions during battle, nor Jihaad are more difficult than restraining the tongue.” [5]

However, the Bid’ee is wilfully oblivious of the fact that holding a view and rushing to speak does not bring about any change in the stances of the Salafiyyoon, unless they are backed by unambiguous knowledge based proofs. We ask Allaah to protect us from falsehood. Aameen

[1] As-Saheehah Number 535

[2] At-Tamheed 20/22

[3] Quoted by Shaikh Muhammad Bin Umar Saalim Baazmool in Manhajul Bahthi Al-Ilmiy Wa-Kitaabah Fee Uloom Ash-Sharee-ah: page: 17

[4] Hilyatul Awliyaa 3/20

[5] Jaami-ul Uloom Wal-Hikam:page:145


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[6] A Series in Response to Abu Usaama’s Habitual Deceitfulness- [The False Claim That There Is That ‘DRAMA’ Between Us and Him]

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

In his deceptive response to the Friday incident at Al-Markazus Salafi, the bid’ee stated that whilst leaving the Masjid he told one of the brothers not to expose the common people to the drama we have between ourselves (i.e. between us and him).

Reader: There is no drama between us and the Bid’ee, rather he is being wilfully oblivious of the fact that we do not behave in the manner he behaves. It would be praiseworthy if he strives to address his personality problems, rather than project onto others problems he needs to address within himself. There is no drama between him and the Salafiyyoon; rather the affair between us and him is nothing else other than a clear distinction between Salafiyyah and misguidance. Therefore, O reader! Read carefully the words of Ustaadh Amjad Rafiq (hafidhahullaah) regarding this clear distinction between us and the Bid’ee, and you will come to know that our affair with him involves no drama at all. Ustaadh Amjad stated:

Ibn al-Qayyim said in al-Fawaa’id:

A Lofty Benefit: The Basis, Origin of Every Knowledge and Action:

The basis, origin of all theoretical knowledge and every wilfully chosen action are the thoughts (khawaatir) and ideas (afkaar). For they necessitate conceptions (visualisations, imaginations) [in the minds], and these conceptions invite towards iraadaat (i.e. the desires, will, intent for something), and these iraadaat require the occurrence of the action. And the frequent repetition of the occurrence of this action, then leads to a habit.  Hence, the rectitude of all of these steps lies in the rectitude of the (initial) thoughts and ideas, and the corruption (of all these steps) lies in them also..

So understand this, and know that the directions taken by the likes of Abu Usamah and Abdul-Qadir and  others who associated with Salafiyyah for many years, but without grasping the true realities of the fitan  that were to come, and without giving due importance to the manaahij of the Salaf, was due to their general ignorance and lack of perception of historical realities and truths, and facts that pertained to the fitnah of Ikhwaaniyyah, in contemporary da’wah, and in the absence of this, they continued upon flawed perceptions till this day, and this perfectly explains the behaviour that is now emerging from them. Even if from certain angles they knew certain things, they missed the important perspectives by far and as Abu Usamah often speaks about “sophistication”, but unfortunately he himself lacks it, and was not able to grasp matters and gain clear, comprehensive thoughts with respect to them.

Instead of basing perceptions upon a comprehensive understanding of the Usool of the Salaf, the people who went astray did so because they had their perceptions built upon isolated events and occurrences. As an example, the Gulf War, or the fitnah of Safar and Salman, or the fitnah of Ihyaa at-Turaath or the fitnah of al-Ma’ribee. And this is what subsequently determined their behaviour and outlook. This is what we are seeing with Abu Usamah and Abdul-Qadir and their likes. Their mistake and error is known by the fact that this new wave of polemic that has come from them, only came after the fitnah of al-Ma’ribee, which shows that this is a new orientation they have brought that is newly arisen. But even though it is a new orientation, its roots can still be traced to the fitnahs that preceded it like that of Ar’oor and Shayijee and others.

As for the Salafees, then their manhaj has not changed, because their perceptions have not changed, because their perceptions were only ever based upon the Usool of the Manhaj of the Salaf, especially where the fitnah of al-Ikhwaan was concerned. Hence, there is consistency in their stances, their positions, the application of their principles, and this was uniform and remained the same for the fitnahs of Qutb, Safar and Salman, Suroor, Turaath, Ar’oor, Maghraawi and Ma’ribee.

The Salafees never changed, there was a natural progression in their views and stances in each of these fitnahs, because in reality, these fitnahs were all connected and stemmed from each other. So in reality, those who brought something new are the followers of al-Ma’ribee, and they know this themselves, because prior to the fitnah of al-Maghraawee and al-Ma’ribee all those who ascribed to Salafiyyah at large, were actually united upon the deviation of Ar’oor and Abdur-Rahmaan Abdul-Khaaliq and Safar and Salman and ash-Shayijee and others, they all took the criticisms of the scholars, even if some were found who praised them, and they all knew that something of the manhaj of Ikhwaan was found with these people.

So the likes of Abu Usamah know this, and this is actually a hujjah upon them, to show that they are the ones who changed and they are the ones who brought something new, not the other way around. There is no natural progression in their Usool, rather this changed, as is clear. And they got affected, just like their predecessors from the followers of Safar and Salman, or Ar’oor got affected, and thereafter they still thought they were upon Salafiyyah when in reality the ideas and concepts and their general polemic was actually Ikwhaanee in essence. [End of quote]

So understand this well O Salafi! The above statement of Ustaadh Amjad regarding the Bid’ee shows that there is no drama between us and him. Rather after the proofs were establish against him through Shaikh Ahmad An-Najmi’s (rahimahullaah) verdict, we only give him what he deserves- treating him just like we treat other obstinate and open callers to bidah principles. He is the one eager to see that Drama he craves for between us and him, whilst he thrives on attention by way of the false principles he upholds and the Mubtadi’ah he praises.

We do not play into his hands and end up having that drama he craves for between us and him; rather we make a clear distinction whilst making known why he is refuted and boycotted. Indeed if our affair with him was about the drama he claims, we would have ended up behaving like him in the takeaways and streets, for he seeks after physical fights with Salafis and uses obscene language against them. Therefore, the sensible person would have by now realised who in reality craves for that drama and acts in a manner that necessitates that drama!

And Allaah knows best

To be continued…In-Shaa-Allaah

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Mindless Bid’ee [Abu Usaamah] Should Solely Bear The Burden of His Crimes And Refrain From Invoking The Curse of Allaah Against His Children In Seeking To Prove The Unprovable!

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

Firstly: The Salafiyyoon have witnessed the fact that Abu Usaama is a foul mouthed bid’ee and they have not allowed him to drag them to his level. The one with truth is not in need of such filth; rather such behaviour is a clear manifestation and expression of his weak intellect. He is a very frustrated bid’ee because whenever he attempts deceit, the Salafiyyoon expose him. Therefore, unless he starts accepting responsibility for his actions and sincerely accepts the fact that every single valid criticism against him is due to his actions, it will prove very difficult to repel that big ego by way which shaytaan makes him feel safe behind a wall of lies.

Secondly: Besides the fact that he is a foul mouthed bid’ee, he also goes into extremes in seeking to prove himself trustworthy, even though deception is his second skin. So whilst attempting to prove his trustworthiness, Abu Usaamah invokes the curse of Allaah against himself and his children! In 2004, he made an invocation that if he is lying, may Allaah curse him and his children, and cause them to die outside the fold of Islaam. He uttered this statement whilst seeking to make recantations (as he claimed); but since then his affair has become worse; for at present he openly cooperates with the worst of the hizbiyyoon – Ihyaa at- Turaath, Greenlane Masjid and their allies at al-Maghrib Institute.

So all that drama in 2004 to prove his truthfulness has shown no truthful actions regarding his stance towards the Mubtadi Al-Maribi, rather he has only increased in transgression- from finding excuses for the Ikhwani Mubtadi Al-Maribi, to finding excuses for the Murji Mubtadi Ali Al-Halabi and cooperating with the innovators of Ihyaa at-Turaath. This is his state of affairs in 2016 after invoking the curse of Allaah against himself and his children in 2004.

However, it is manifestly clear that he has not learnt a lesson, for recently he invoked the same curse again. He is solely responsible for his own deeds; so why include his children in such evil! He was the one who chose to defend Mubtadi’ah and was refuted, so why not take the responsibility on his own?

Thirdly: Do we see the scholars -[Shaikh Abdul Azeez Bin Baaz, Shaikh Ibn Uthaymeen, Shaikh Albaani, Shaikh Fawzaan, Shaikh Rabee, Shaikh Ubaid, Shaikh Abdul Muhsin, Shaikh Abdul Azeez Aala Shaikh, Shaikh Luhaydaan, Shaikh Muhammad Bin Haadi and others]- behaving in this manner?! No indeed!

Finally: Perhaps Abu Usaamah is so overwhelmed by his bidah that he is extremely oblivious of the evil he invokes against his children in order to prove the unprovable. We thought that by now his unsuspecting followers would have realised the foolishness of this man. Indeed, he is not absolved of accountability, unless it is known that he is mentally unstable. His desperate attempts at enforcing his rejection of the truth by invoking curses against his children will neither solve his problems nor cancel the unambiguous proofs against him.  How foolish, idiotic, short-sighted and evil of a man who knows that he is upon falsehood and is an established liar, yet he invokes the curse of Allaah against his children in order to prove his fraudulent stances. He should solely bear the burden of his crimes. We ask Allaah to protect his children.  Aameen.


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[Part 5] Series of Responses to Abu Usaamah’s Habitual Deceitfulness

Deceitfully Refraining from Explaining and Stating the Scholarly Restrictions Regarding the Principle: “Whoever does not make Tabdee of Mubtadi is a Mubtadi”

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

In his deceptive reply to the Friday incident at Al-Markazus Salafi, the man of bidah mentioned a principle by way of which he sought to establish yet again a trick utilised by ahlul bidah- narrating only what benefits him -(and this time he referred to a principle and refrained from explaining it, whilst passing a verdict against us); whereas the Salafiyyoon narrate what is for them and against. Indeed, it is well known that Abu Usaamah and his allies amongst the Mu’mayyi’ah are famous for utilising general statements, especially regarding some affairs that have been detailed, explained and clarified by the scholars in order to show the falsehood of the Haddaadiyyah and Mu’mayyi’ah, and the sound stance of Ahlus Sunnah.

Abu Usaama stated that we declared him a Mubtadi simply because he does not declare Al-Maribi a Mubtadi, and this, according to Abu Usaamah, is a bidah we are upon – because we declared him a Mubtadi solely due to the fact that he does not declare al-Maribi a Mubtadi.

Firstly: We do not know a single Salafi who preceded any Salafi scholar in declaring Abu Usaama a man of bidah; rather his affair was made known to Shaikh Ahmad An-Najmi (rahimahullaah).

Secondly: Once again, as it is well known of him, he deliberately sought to conceal the knowledge base clarification regarding this affair in order to deceitfully slander Salafiyyoon, just as he attempted to conceal, lie and distort whilst seeking to slander Shaikh Rabee and Ustaadh Abu Khadeejah in the past.

Thirdly: Indeed, what Abu Usaama sought to conceal from his unsuspecting followers will be revealed as follows In-Shaa-Allaah. Shaikh Rabee Bin Haadi (may Allaah preserve him) was asked:

Question: The principle: ‘whoever does not declare an innovator as an innovation, he (himself) is an innovator; some people say that this principle is strange; (or alien to Salafiyyah);

Shaikh Rabee [may Allaah preserve him] stated:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him an innovator due to Wara [apprehensive fear]. [1] Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of apprehensive fear].

But if he knows the innovator, [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi.  This is the distinction in this affair – he knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

[As for] you  [i.e. the scholar or student of knowledge who is qualified to make Tabdee] – the one who studied the affair of [that person] and you know that he allies with a Mubtadi, puts him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, this person is a Mubtadi; misguided.

As for the person who does not know that indeed such and such person is a mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a mubtadi. So unless he ceases [i.e. refrains from defending this mubtadi after understanding the evidences], then put him with his companion – the mubtadi. [Source: Awnul Baari 2/891..slightly paraphrased & abridged]

The Shaikh answered: Finally: This is what Abu Usama sought to conceal in order to deceive his listeners that he was declared a man of Bidah merely based on the fact that he refuses to make Tabdee of Al-Maribi. So his unsuspecting listeners should be made aware of the fact that he deliberately refrained from explaining this principle as well as the fact that we did not precede Shaikh Ahmad (rahimahullaah), nor do we intend to precede the scholars (In-Shaa-Allaah) in declaring him or anyone else a man of bidah and misguidance. However, manipulation, concealment, lies and deception became Abu Usaama’s second skin since when he started defending Mubtadi’ah and cannot argue with the Salafiyyoon based on any evidence; rather deception is what appeals to him but not the truth.

We ask Allaah for Ikhlaas, Thabaat and Husnul Khaatimah. Aameen

To be continued…In-Shaa-Allaah

(1) Wara (apprehensive fear). The translation of this term was taken from one of Ustaadh Amjad Rafiq’s (may Allaah preserve him)  translations.


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[Part 3] A Series in Response to Abu Usaama’s Habitual Deceitfulness

His Recent Call To Truthfulness Amid His Past and Present Track Record of Deception

Allaah (The Most High) said:

   يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡ تَفۡعَلُونَ          ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.” [61:2-3]

Abu Usaamah says that one of the characteristics of the people of Islaam in general is that one does his best to be truthful. And if a person is lying to put his point across, even though some may not know that he is lying, he should know that the Haqq is not with him.

Reader: Before directing you to Abu Usaamah’s false claim to truthfulness, let us remind ourselves of the following from the statements of the scholars. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said in Majmoo Al-Fataawaa 20/84: ”The just amongst men is the one who informs of an affair the way it is; he neither adds to it and becomes a liar nor does he subtract from it and becomes a concealer.”

Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) was asked:

Is lying permissible in calling to Allaah? And is ‘the goal justifies the means’ a maslahah (benefit) from the masaalih (beneficial affairs) of the Sharee’ah?


Lying is not permissible. It is a major sin from the major sins. It (lying) is not permissible except in three affairs which the prophet made an exception: (a) lying during war, because war is deceit; (b) lying in order to bring about peace between the people; (c) lying between married couples in order to bring about rectification in the family with regards to the relationship between (husband and the wife). These three affairs are that of maslahah and in them is a greater good than evil; so (lying) is permissible (in this case).   As for calling to Allaah, it has no need for lies. It is not permissible to utilize lies in calling to Allaah. Calling to Allaah is to (be carried out) by way of truth, the Book, the Sunnah, fine admonition and arguing in a way that is better and not by way of lies.” [Source: Al-ijaabatul Muhimmah Fee Mashaakil Al-Mulimmah, page:271-272]

[1] Present Track Record of Deception and Cutting off Text

Reader: Just few days ago he attempted to cut off a big chuck from the question that was put to Shaikh Ahmad An-Najmi about him. see link below:

[2] Past Track Record of Deception, Concealment and Adding to Text

Reader is directed to this article Titled: Few Deceitful acts and lies backfired on Abu Usaamah in Public but still no public repentance:

Finally: After reading the above article, one should be no doubt that this man is one put to trial due to his own fault. This is most unfortunate indeed that a man who takes the seat to teach people is a manifest unrepentant liar and distorter.  He deliberately withheld facts so as to lead the unsuspecting listener to wrong conclusions, just as it has been stated that the liar is a thief, because the thief deceives you with regards to your wealth and the liar deceives you with regards to your intellect. [Adabud Dunyaa Wal-Aakhirah: page:262]

Abu Usaamah deliberately hid information and none amongst his followers can claim that he forgot some information by accident. Indeed not only did he lie, conceal and distort in order to manipulate the feelings, thoughts and actions of others; rather he lied, concealed and distorted in order to defend the people of bidah and slander the people of Sunnah. If this was not the case he would not have sought to add to his translations about Shaikh Rabee nor would he have withheld information whilst seeking to address Ustaadh Abu Khadeehaj. Concealment, distortion and manipulation became his second skin since he started propagating false principles in the affair of Jarh Wat-tadeel and defending Mubadi’ah. Finally, regarding Abu Usaamah’s falsehood in the issues of Jarh wat-Tadeel, see here:

Despite this falsehood he is upon and his recent defence of the Mubtadi Ali Al-Halabi, Abu Usaamah thinks that he is not to be attributed to the people of bidah after Shaikh Ahmad An-Najmi attributed him to them! This is nothing else but insanity- rejoicing in what they have brought about of bidah and misguidance, and calling to it; yet they want to be attributed to the Sunnah and guidance!

We ask Allaah for safety, ikhlkaas, thabaat and husnul khaatimah.

To be continued…In-Shaa-Allaah

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The Quran and Sunnah Upon The Understanding of The Salaf

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