Salaficentre Appeal 2019

Posts Tagged ‘heart’

The Heart is the King and the Limbs are The Soldiers – Shaykh ‘Alee Naasir al-Faqihee

Shaykh ‘Alee Naasir al-Faqihee (hafidahullah) said,

“These [are] Four Rules(1),that the Muslim benefits from throughout his life. And they address affairs of creed, and it is known that if the creed is correct and sound, everything else [will also be] correct.

Because the Messenger of Allah informed us that,

“ There is a morsel of flesh in the body, if it is sound, the whole body is sound. And if it is corrupt the whole body is corrupted, and it is the heart.”(2)

Therefore, if the heart is sound, then all of the limbs are in obedience; meaning the heart is (like a) king and the limbs are (like) soldiers. When the heart is righteous it does not reach out except to good, and it does not perform except [that which is] good.”


The first lesson of the Shaykh’s explanation of Al-Qawā’id Al-‘Arba’a,

(1) Al-Qawā’id Al-‘Arba’a authored by Shaykh Al-Islām Muhammad ibn ‘Abd Al-Wahhāb (rahimahullāh)
(2) Bukhāri & Muslim

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Outward and Inner Adornment – [Two Great Blessings of Allaah Bestowed Upon Mankind, But Which of The Two Is Superior?!]

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

Allaah [The Most High] said:

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Surah Al-A’raaf. Aayah 26]

Imaam Ibnul Qayyim [rahimahullaah] said: Allaah informed us that the Libaas At-Taqwah [raiment of piety] is far superior to wealth, leadership and outward beautification. Allaah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allaah granted mankind two types of beautification – beautification of the body by way of clothing and beautification of the heart by way of Taqwah; outward beautification and inner beautification; outward perfection and inner perfection’’. [An Excerpt From ‘Badaa’i At-Tafseer Al-aami Limaa Fassarahu Al-Imaam Ibnul Qayyim’. Slightly paraphrased. Vol 1. Page383-384]

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The Heart Is In Need of Critical And Truthful Scrutiny, So That The Tongue Is Strictly Restrained

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

Imaam Ibnul Qayyim [rahimahullaah] said:

Disobedience is tasty for the human being, such as Gheebah [backbiting (Ref 1)], Nameemah [tale carrying], argumentation, self-praise – whether uttered clearly or indirectly, transmitting the statements of other people, verbally abusing the one you hate, praising the one you love and what is similar to that. The intense urge [to engage in these deeds] agrees with [the soul’s desire], which makes it easy for the tongue to move [i.e. speak] and thus one’s patience is weakened; so due to this the Messenger [sallal laahu-alayhi wasallam] said to Mu’aadh [radiyallaahu-anhu], ‘’Restrain your tongue’’, so Mu’aad said, ‘’O Messenger of Allaah! Will we be held accountable for what we say?’’ He [sallal laahu alayhi wasallam] said, ‘’May your mother be bereaved of you, O Mu’aadh! (Ref 2) Is there anything that topples people on their faces – or he said on their noses into Hell-fire other than the harvest of their tongues?!’’  [This urge to speak occurs], especially when sinning through the tongue is  habitual because it urges a person not to exercise patience [through restraint of the tongue]. And this is why you find that a man performs the night prayer [i.e. Tahajjud, Qiyaamul Layl], fast during the day and refrains from reclining on a pillow made of silk -out of fearing that he will enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. [Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

Ref 1: https://salaficentre.com/2019/04/do-you-know-what-backbiting-is/

Ref 2: Regarding the statement: ‘’May your mother be bereaved of you, O Mu’aadh!’’ The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is ‘’May his mother lose him’’; rather what is intended is persuasion and exhortation. [See ‘Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

 

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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 Heart Does Get Sick Just As The Body Gets Sick!

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

Imaam Ibnul Qayyim [rahimahullaah] said:

The heart does get sick just as the body gets sick and its cure is found in repentance and bring keen [to obey Allaah and the Messenger etc]. The heart does become rusty just as a mirror becomes rusty, and remembrance of Allaah polishes it. The heart does become unadorned just as the body, and fear of Allaah beautifies it. The heart does suffer from discomfort just as the body suffers from discomfort due to hunger, and its food and drink are knowledge and awareness of Allaah, love of Allaah, reliance upon Allaah, turning sincerely to Allaah in repentance and obedience with Tawheed, and carrying out acts of obedience to Allaah. [An Excerpt from ‘Al-Fawaa’id 143’]

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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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The Quran and Sunnah Upon The Understanding of The Salaf

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