Masjid Appeal 2019

Masjid Appeal 2019

Posts Tagged ‘Guidance’

And We Made Their Hearts Firm and Strong, When They Stood Up and Said: “Our Lord is the Lord of the Heavens and The Earth

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

Allaah [The Most High] said:

نَّحۡنُ نَقُصُّ عَلَيۡكَ نَبَأَهُم بِٱلۡحَقِّ‌ۚ إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدً۬ى

وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَاْ مِن دُونِهِۦۤ إِلَـٰهً۬ا‌ۖ لَّقَدۡ قُلۡنَآ إِذً۬ا شَطَطًا

We narrate unto you (O Muhammad) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance. And We made their hearts firm and strong, when they stood up and said: “Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.

Allaah said: [إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ – They were young men who believed in their Lord (Allaah)]- Meaning: They believed in the oneness of Allaah and associated none as a partner to Him, so Allaah appreciated and rewarded them for their Eemaan and increased them in guidance. Due to the basis of this guidance to Eemaan, Allaah increased them in guidance, and that necessitates beneficial knowledge and [guided to the performance of] righteous deeds, just as Allaah said [in another Aayah in the Qur’aan]: [وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى – And Allah increases in guidance those who walk aright [true believers in the Oneness of Allah 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)19:76].

Then Allaah said: [وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ – And We made their hearts firm and strong]- Meaning: We made them patient and steadfast, and bestowed them with tranquillity in their hearts when they were in that state of inconvenience [or unrest]. This is from Alaah’s kindness and generosity, for He granted them Eemaan, guidance, patience, steadfastness and tranquillity. [Ref 1]

[Allaah] fortified their hearts with patience and firmness; strengthened and supported [their hearts] with the light of Eemaan, so they were able to leave the land of their people, separated themselves from the comfort they were in and fled to the cave [for the safety] of their religion. [Ref 2]

Then Allaah said: [إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ – when they stood up and said: “Our Lord is the Lord of the heavens and the earth]- Meaning: Allaah is the One Who created us, provided us with all blessings and provisions, the Who One controls all our affairs and nurtured us [by facilitating us with the ability and means to be guided in our religious and worldly affairs]. Allaah is the creator of the heavens and the earth – He alone created these great things. The images and idols [worshipped besides Him] can neither create nor provide anything; neither can they hurt nor benefit themselves [and others]; neither do they possess power [of causing] death nor [of giving] life, nor of raising the dead.” So, they [i.e. these youth] cited Tawheed Ar-Ruboobiyyah as evidence to establish Tawheed al-Ilaahiyyah, and for this reason Allaah said that they said: [لَن نَّدۡعُوَاْ مِن دُونِهِۦۤ إِلَـٰهً۬ا‌ۖ – never shall we call upon any ilah (god) other than Him [Allaah]- Meaning: We will not invoke anyone or anything amongst the creation; [لَّقَدۡ قُلۡنَآ إِذً۬ا شَطَطًا – if we did, we should indeed have uttered an enormity in disbelief]-Meaning: If we invoke others whilst also invoking Allaah- after knowing that Allaah alone is the true Lord and the only one who has the right to be worshipped- then indeed that would be tantamount to great misguidance from the truth and a path that is far removed from what is correct. So, they affirmed both Tawheed Ar-Ruboobiyyah and Tawheed Al-Ilaahiyyah; adhered to it, clarified that it is the truth and that what is in opposition to it is falsehood. This shows the perfection of their knowledge and awareness of their Lord and the increased guidance given to them. [Ref 3]

Ref 1: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased]

Ref 2: An Excerpt from ‘Badaa’i At-Tafseer al-Jaami Limaa Fassarahu al-Imaam Ibnul Qayyim. 2/157’. slightly paraphrased]

Ref 3: An Excerpt from ‘Tayseer 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 by Shaikh Fawzaan

Return to elders, especially during times of adversity

Do not lend an ear to conspiracy theorists

[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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Two Amazing Parables About The Nafs – [By Imaam Al-Aajurree and Imaam Ibnul Qayyim [rahimahumallaah] – Explained By Shaikh Abdur-Razzaaq Al-Badr [hafidhahullaah]

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

Imaam Al-Aajuree [rahimahullaah] said:

وأنا أمثل لك مثالا لا يخفى عليك أمرها إن شاء االله : اعلم أن النفس مثلها كمثل المهر الحسن من الخيل ، إذا نظرإليه الناظر أعجبه حسنه وهباؤه ، فيقول أهل البصيرة به : لا ينتفع هبذا حتى يراض رياضة حسنة ، ويؤدب أدبا حسنا ، فحينئذ ينتفع به ، فيصلح للطلب والهرب ، ويحمد راكبهعواقب تأديبه ورياضته . فإن لم يؤدب لم ينتفع بحسنه ولا ببهائه ، ولا يحمد راكبهعواقبهعند الحاجة . فإن قيل صاحبهذا المهر قول أهل النصيحة والبصيرة به ،علم أن هذا قول صحيح فدفعه إلى رائض فراضه . ثم لا يصلح أن يكون الرائض إلا عالما بالرياضة ، معه صبر على ما معه من علم الرياضة ، فإن كان معه بالرياضةونصحه انتفع به صاحبه ، فإن كان الرائض لا معرفة معه بالرياضة ، ولا علم بأدب الخيل ، أفسد هذا المهر وأتعب نفسه ، ولم يحمد راكبهعواقبه ، وإن كان الرائض معه معرفة الرياضة والأدب للخيل إلا أنه مع معرفته لم يصبر على مشقة الرياضة ، وأحب الترفيه لنفسه ،وتوانى عما وجب عليه ، من النصيحة في الرياضة ، أفسد هذا المهر ، وأساء إليه ، ولم يصلح للطلب ، ولا للهرب ، وكان له منظربلا مخبر ، فإن كان مالكه هو الرائض له ، ندمعلى توانيه يوم لا ينفعه الندم ، حين نظر إلى غيره في وقت الطلب ، قد طلب فأدرك ،وفي وقت الهرب قد هرب فسلم ، وطلب فهو لم يدرك ، وهرب فلم يسلم ، كل ذلك بتوانيه ، وقلة صبره بعد معرفته منه ، ثم أقبل على نفسه يلومها ويبخها ، فيقول : لم فرطت ؟ لم قصرت ؟ ، لقد عادعلي من قلة صبرى كل ما أكره . واالله المستعان . اعقلوا رحمكم االله علم هذا المثل ، وتفقهوا به ، تفلحوا وتنجحوا ، وقد قلت في هذا المثل أبياتا تشبه هذا المثل : أرى النفس هتوى ما تريد وفي متابعتي لهاعطب شديد تقول وقد ألحت في هواها مرادي كل ما أهوى أريد فأمنحها نصحي لكي تنزجر فتأبى وربي على ذي شهيد فإن أنا تابعتها ندمت وخفت العقوبة يوم الوعيد فإن كنت للنفس يا ذا محبا فقيد ، ولو بقيد الحديد ورضها رياضة مهر يراض بالسوط ، والسوط سوط حديد يمنعه الرائض ما يشتهي يريد بالمنعصلاحا وفهما يريد يحمده الراكب يوم اللقى والخيل في الحرب وجهد جهيد قال أبو بكر : وقد روي في معنى ما قلت من هذه الأمثال ، وآثارا تدل على ما قلت ، فأنا ذاكرها ؛ ليعتبرها من تدبرها

Imaam Ibnul Qayyim [rahimahullaah] said:

النفس جبل عظيم شاق في طريق العبودية
وقال ابن القيم: النفس حجاب بين العبد وبين الله لا يصل إلى الله حتى يقطع هذا الحجاب، وهي جبل عظيم شاق في طريق السير إلى الله عز وجل، وكل سائر لا طريق له إلا على ذلك الجبل، فلا بد أن ينتهي إليه، ولكن منهم من هو شاق عليه ومنهم من هو سهل عليه وإنه ليسير على من يسره الله عليه.
وفي ذلك الجبل أودية وشعوب وعقبات ووهود وشوك وعوسج وعُليق وشبرق، ولصوص يقطعون الطريق على السائرين ولا سيما أهل الليل المدلجين، فإذا لم يكن معهم عُدد الإيمان ومصابيح اليقين تَنْقِد بزيت الإخبات وإلا تعلقت بهم تلك الموانع وتشبّثت بهم تلك القواطع وحالت بينهم وبين السير.
فإن أكثر السائرين فيه رجعوا على أعقابهم لما عجزوا عن قطعه واقتحام عقباته.
والشيطان على قلّة ذلك الجبل يُحذّر الناس من صعوده وارتفاعه ويخوفهم منه، فيتّفق مشقة الصعود وقعود ذلك المُخوِّف على قُلَّته

وضعف عزيمة السائر ونيته، فيتولّد من ذلك: الإنقطاع والرجوع والمعصوم من عصمه الله.
وكلما رقى السائر في ذلك الجبل اشتد به صياح القاطع وتحذيره وتخويفه.
فإذا قطعه وبلغ قٌلّته: انقلبت تلك المخاوف كلهن أماناً، وحينئذ يسهل السير، وتزول عنه عوارض الطريق ومشقة عقباتها ويرى طريقاً واسعاً آمناً يُفضي به إلى المنازل والمناهل، وعليه الأعلام، وفيه الإقامات قد أُعدّت لركب الرحمن.
فبين العبد وبين السعادة والفلاح قوة عزيمة وصبر ساعة وشجاعة نفس وثبات قلب، والفضل بيد الله يؤتيه من يشاء والله ذو الفضل العظيم

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The Effect of Admonition On Our Hearts and Actions

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

Imaam Ibnul Jawzee (rahimahullaah) said:

Indeed the listener is awaken at the time of hearing admonitions, but when he leaves a gathering (in which) Allaah was remembered he returns to a (state) of impenitence and heedlessness. So, I pondered and came to know of its causes and saw that the people were in different (circumstances) in that regard. The general state of affairs is that the heart does not remain upon a distinct state of wakefulness after one hears an admonition, and this is due to two reasons:

Firstly: An admonition is like a whip and a whip does not cause harm after its use ceases.  Its pain is (felt) at the time it is used.

Secondly: Whilst listening to Admonitions, a person may be turned away from [worldly distractions]- his body and thoughts are isolated from the influences of the worldly life and he pays attention with his heart; however when he returns to the [worldly] preoccupations, he is captivated by its hassles.

There are those who are firm and do not go back and forth: They carry on in a state of [wakefulness and righteous action] without turning away.

There are those whose natural inclinations make them incline towards heedlessness at times, but at other times they are called back through admonitions to perform [righteous] actions.  They are similar to a grain of (corn) that is blown back and forth by the breeze.

And there are those who are not affected by [admonitions] except in accordance with the degree of what they heard- similar to water rolling on a smooth rock.  [Source: An Excerpt from ‘Saydul Khaatir’ page: 14. slightly paraphrased]

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Beneficial Speech And Sincere Supplication – [Path of The Aalim, Khateeb And Adviser When Calling The People to The Path of Allaah]

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

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said in his explanation of Usool Ath-thalaatha Lesson 1: In the beginning of all the three principles, Imaam Muhammad Ibn Abdil Wahhaab [rahimahullaah] started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله   – Know, may Allaah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله  – Know, may Allaah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allaah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subject matters, and due to this you find that in the Qur’aan, this word اعلم is mentioned in the great subject matters and important commandments, such as the statement of Allaah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ  – So know (O Muhammad ) that La ilaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’aan, there are over 30 Aayaat with this word- mentioned in connection with Allaah’s Names and Attributes, or in the affirmation of Tawheed and other important and great subject matters. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised- beneficial gentle clarification and with sincere supplication. He teaches him [i.e. the one being advised] in a beneficial and gentle manner and supplicates for him whilst hoping that Allaah will benefit him by way of this knowledge. This is an affair that must be given importance – that an Aalim, the one who nurtures others, an admonisher or a khateeb supplicates for the people, that Allaah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and the great desire that Allaah benefits those who are being advised or called to [the truth].

Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allaah to protect, aid, forgive and guide a person to righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is added to it. [Sharh Usool Ath-Thalaatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434]

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Goals And Aims Behind Dawah, Teaching, Lectures, Khutab, Co-operating Upon Piety And Righteousness

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

Shaikh Fawzaan [may Allaah preserve him] said:

Allaah [The Most High] stated:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ –  I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. This part of the Ayah contains a notification regarding sincerity; for indeed some people call to themselves. It may be that a person propagates, delivers lectures and sermons, but his aim [or aspiration] is to become apparent to the people – to receive some status; praised by the people and that people gather around him and become numerous around him. If this is his aim [or aspiration], then he is not one who calls to Allaah; rather he is a caller to himself.

The person who abandons Dawah has indeed abandoned a great obligation and the person who is not sincere in Dawah has indeed fallen into a great danger; for Dawah has to be carried out sincerely for the Sake of Allaah and the aim should be to establish the sharee’ah of Allaah; to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is a proof that such a caller is not a caller to Allaah, rather he only calls to himself. So the Muslim should be warned and that his aim (or aspiration) -in relation to dawah- should be sincerity; to benefit the people; free them from Shirk and bidah; free them from those affairs that are in opposition to the sharee’ah, and fulfil what is obligated on him.

A great number of people around a person is a not proof that such a person is virtuous, for some of the Prophets were only followed by few people. ‘’A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers.’’ [Bukhaari 5705]. So does this mean that such a Prophet is not virtuous? No, definitely not! A person does not look at the large number of people who are present, for the Prophet (sallal-laahu-alayhi-wasallam) said to Ali: “If Allaah gives guidance to a single man through you, it is better for you than possessing red camels.” [Bukhaari 3009] [Ref 1][End of quote]

The Shaikh (may Allaah preserve him) also stated: Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them– all praise is due to Allaah- they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger (sallal-laahu-alayhi-wasallam) said: ‘’There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who betray (or forsake) them until the command of Allaah comes to pass (i.e. the day of judgement) whilst they are (still) upon that (truth).”  The one in opposition does not harm except himself.

What is given consideration is not the great numbers (of people upon something), rather what is given consideration is to be in agreement with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allaah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [Ref 2][End of quote]

 Allaah [The Most High] said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Few Reminders From Imaam Ibnul Qayyim [rahimahullaah]

This Ayah contains all the Masaalih [beneficial affairs] for the slaves in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord; for indeed every servant [of Allaah] finds himself within two circumstances and obligations – either [required] to fulfil the obligations owed to Allaah or the obligations owed to Allaah’s creation. As for the obligations owed to the creation, they include [righteous] association, companionship, aiding one another upon what Allaah loves and obedience to Allaah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all affairs of the religion.

As for Taqwa, its reality is to act in obedience to Allaah based on Eemaan in Allaah and hoping for Allaah’s Reward; fulfil what Allaah has commanded based on having Eemaan in that which Allaah has commanded and affirming the reward Allaah has promised; abandoning what Allaah has forbidden based on one’s belief that what Allaah has forbidden is forbidden and fearing Allaah’s punishment, just as Talq Bin Habeeb [rahimahullaah] said: ”When Fitna occurs, extinguish it with Taqwa”. So the people said: ”What is Taqwa?” He said: You act in obedience to Allaah upon a light from Allaah [i.e. Eemaan, sincerity etc] and hoping for reward from Allah. And you abandon disobedience to Allaah upon a light from Allah and fearing the punishment of Allah.”

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allaah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Eemaan – neither [Un-Islamic] customs nor [evil] desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. [Ref 3]

[Ref 1: An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98’ Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased]

[Ref 2: An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15. slightly paraphrased]

[Ref 3: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]





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The Quran and Sunnah Upon The Understanding of The Salaf

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