Salaficentre Appeal 2019

Posts Tagged ‘Misguidance’

Those who betray the Methodology of the Salaf – Shaykh Fawzaan

In this video Shaykh Saliah al-Fawzaan provides us with some much needed advice in regards to clinging onto the Methodology of the Salaf. Tune in and benefit!

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The Most Dangerous Affair Affecting The Ummah – Shaykh Al Fawzaan

بسم الله الرحمن الرحيم

Shaykh Saalih Al Fawzaan (Hafidahullah) said:

“The most dangerous affair upon the ummah right now, are the ignorant callers who don’t know (i.e. do not possess) knowledge and they call the people with ignorance and misguidance.”

إعانة المستفيد ٣٣٧/١

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Regular Diversionary Tactics Of The People of Innovation & Misguidance

A Student of Knowledge is Not Praised Merely Based on His Proficiency in the Arabic Language; Rather He Is Praised Based On His Adherence To The Aqeedah And Manhaj of The Salaf

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

Indeed, whenever the Hizbiyyoon are rebutted based on clear and sound proofs from the Book of Allaah, the authentic Sunnah of the Messenger (sallal-laahu-alayhi-wasallam) and the understanding of the Salafus Saaleh, they either cling to ambiguous statements or other affairs that can neither tarnish the Aqeedah nor Manhaj of a man of Sunnah. Recently, some the obstinate hizbiyyoon linked to the obstinate followers of Al-Maribi, Al-Halabi and Al-Maghraawi have attempted to falsely disparage a Salafi Student of knowledge –who is a thorn in their throats by the Tawfeeq of Allaah-with the claim that he is not well versed in the Arabic language. This tactic of theirs is nothing else but an inheritance from Ahlul Bidah of the earlier times, as the saying goes: [لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث – Every people have an inheritor and every land has a cultivator]

Shaikh Abdul A’laa (may Allaah preserve him) discusses this affair that Ahlul Bidah of the earlier times used to utilise the Arabic language as a weapon to find fault with Ahlul Hadeeth; so let this be reminder for the misguided Hizbiyyoon and their blind followers!

The Shaikh stated that the people of desires, such as the Mutazilah, the Mutakallimeen and their ilk used to praise themselves that they are people of Lugha (i.e. people who are well versed in the Arabic language) and they used to belittle the people of hadeeth because they were not like them in field of language. They used to utilise their vast knowledge in the language and philosophy as a weapon to displace statements from their rightful places- whether that was in the Qur’aan, the narrations of the Salaf or the statements of the people of Hadeeth. Therefore, the sciences of the Arabic language are used as a means of serving the sciences of the sharee’ah- they are a means of fulfilling a goal and not a goal itself, just as Imaam Dhahabi stated that there is no problem with grammarians and that their knowledge is something needed; but if a grammarian goes into excess in the Arabic language and is deprived of knowledge of the Book and Sunnah, he remains idle, inactive and very playful.

Therefore, the one who speaks ill of a person from Ahlul Hadeeth Wal Athar, that his knowledge of the Arabic language is weak, has indeed followed the way of Ahlul Ahwaa in this affair. On the other hand, a person is not raised to the level of the senior scholars merely based on the fact that he has mastered the Arabic Language- because this will not benefit him if something of opposition to the sound Aqeedah and Manhaj occurs from him.

Then the Shaikh said that he is amazed by the one who desired to praise one of the students of knowledge, saying that indeed he (i.e. that student) rarely commits a grammatical error in his speech; but this on its own is not enough a reason to praise a student of knowledge; rather a student is praised because he adheres to the Aqeedah and Manhaj of the Salaf. Then after this, there is no harm in praising him for the fact that he rarely makes grammatical errors. Similar to this is also praising someone because he has Memorized a lot- there are those who praise such and such person because he has memorized the kutub as-sitta (i.e. Saheeh Al-Bukhaari, Saheeh Muslim, Sunan Abu Dawud, Sunan Tirmidhee, Sunan Nasaa’ee and Sunan Ibn Maajah) or such and such from the books of the Sunnah; but when one becomes closely acquainted with the affair of this person, he finds that this person has mistakes in his Aqeedah and Manhaj. Likewise, there is that one who boasts that he has memorized the entire Qur’aan together with the ten Qiraa’aat and he considers this to be the highest level of knowledge; rather Shaikhul Islaam Ibn Taymiyyah spoke the truth when he stated that the Qur’aan praises the one who is upon proof from his Lord- the one upon guidance, light and clear-sightedness-whether he has memorized the Qur’aan or not.

So the aim (or goal) is that judgement is not passed on a person that he is a firmly grounded scholar based on the strength of his memorization, mastery of the Arabic Language or beautiful writing; rather he is judged based on the soundness of his Aqeedah, Manhaj etc

Abridged and paraphrased, see link: Link from Sahaab

 

 

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[9/9] Remedying the heavy and tight chest – Ibn Al-Qayyim

بسم الله الرحمن الرحيم

Ibn Al-Qayyim – rahimahu Allah – said:

Likewise, from among them [i.e. the causes that alleviate the chest] is leaving off excessive looking, speech, listening, eating and sleep. For indeed too much of these turns into pain, sadness and grief within the heart. They confine it, constrain it and cause it to become tightened. It [i.e. the heart] agonizes because of them, in fact the vast majority of agonies in this world and the next are due to them.

So la ilaa-ha illa Allah! How constrained is the chest of he who took an active part in every affliction from these affliction! How bitter is his life! How bad is his condition! How severe is the heaviness of his heart.

Likewise, laa ilaa-ha illa Allah! How blissful is the life of he who took an active part in [attaining] every characteristic from those praiseworthy characteristics. His efforts would revolve around them, being committed to them.

Therefore, this person will have an abundant portion of what is mentioned in the statement of Allah – The Most High:

﴿إنَّ الأَبْرَارَ لَفِى نَعِيم﴾ [الانفطار: 13]

Indeed the righteous shall surely be in bliss [Al-Infitaar: 13]

Whereas the former person [i.e. the wretched one] will have an abundant portion of what is mentioned in the statement of Allah – The Most High:

﴿وإنَّ الفُجَّارَ لَفِى جَحِيمٍ﴾ [الانفطار: 14]

And indeed the sinners shall surely be in the Hellfire [Al-Infitaar: 14]

The point of all this is that Allah’s Messenger ﷺ was the most perfect of creation in respect to every characteristic by which relaxation of the chest, lightheartedness, delight of the eye and life of the soul can be attained.

Therefore, he is the most perfect of creation in relation to this relaxation, life and delight of the eye alongside what he has been specified with of perceivable relaxation.

He is the most perfect of creation in respect to being followed. The most perfect in relaxation, joy and delight of the eye, and in accordance to the degree that he [i.e. The Messenger] is followed, does the slave attain whatever he actually ends up attaining of relaxation of the heart, delight of the eye and joy of the soul.

Therefore he ﷺ is at the peak of perfection in relation to relaxation of the chest, elevation of rank and pardoning of sin. And his followers have such a portion of that that is proportionate to the degree that they follow him. And Allah is the one from whom aid is sought.

Similarly, his followers have such a portion of protection from Allah for them, safeguarding them, defending them, strengthening them and aiding them that is proportionate to the degree of their following [The Messenger]. [So among them is] the one who gives it little care, and [among them] is he who gives it a great deal of importance.

Therefore, whosoever ends up finding goodness let him praise Allah. And whosoever ends up finding other than that, then he can blame none but himself.

Source: Ibn Al-Qayyim, Zaad Al-Ma’aad, Chapter: Concerning the causes of alleviating the chest, [of which] complete and perfect acquisition belongs to him [i.e. the Messenger] ﷺ

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[8/9] Remedying the heavy and tight chest – Ibn Al-Qayyim

بسم الله الرحمن الرحيم

Ibn Al-Qayyim – rahimahu Allah – said:

Likewise, from among them [i.e. the causes that alleviate the chest], indeed from the greatest of them is removing contaminations of the heart; the blameworthy characteristics that bring about it’s [i.e. the chest’s] tightness and agony, hindering it from recuperating.

For indeed if a person adopts the avenues that [are intended to] alleviate his chest without actually removing those blameworthy characteristics from his heart, then his attempt at alleviating his chest will be useless.

The end result of the person, is that he has two opposing elements that are repeatedly affecting his heart, he belonging to the predominant element of the two.

Source: Ibn Al-Qayyim, Zaad Al-Ma’aad, Chapter: Concerning the causes of alleviating the chest, [of which] complete and perfect acquisition belongs to him [i.e. the Messenger] ﷺ

 

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[7/9] Remedying the heavy and tight chest – Ibn Al-Qayyim

بسم الله الرحمن الرحيم

Ibn Al-Qayyim – rahimahu Allah – said:

Likewise, from among them [i.e. the causes that alleviate the chest] is courage, for indeed the courageous one has an alleviated chest, he is easy going and has a big heart.

As for the coward; he has the tightest of chest among people, having the heaviest heart among them. He experiences no form of joy, happiness, delight and bliss, except for that form that is suited for the beastly animals. As for the happiness of the soul, its delight, bliss and joyfulness then every coward is denied that.

Similar to how it is denied for every stingy person, every person who turns away from Allah – The Sublime and Most High, every person who is heedless towards the remembrance of Allah, ignorant of His – The Most High’s – names, attributes and His religion, having his heart attached to those besides Him.

Indeed this bliss and happiness turns into gardens and a paradise in ones grave, whereas that tightness and confinement turns the grave into torment and imprisonment.

Therefore, the slave’s condition in his grave is similar to the heart’s condition in the chest, whether it is in the form of bliss, torment, imprisonment or freedom.

In addition, no consideration is given to a certain external factor related to this alleviation of the chest, and neither is any consideration given to a certain external factor related to the tightness of the chest. That is because external factors go away once their causes have gone.

So, the only matter that is taken into consideration is the actual characteristic established within the heart, bringing about either it’s [i.e. the heart’s] relaxation or its heaviness, because that is the scale [by which a person’s condition is measured]. And Allah is the one from whom aid is sought.

Source: Ibn Al-Qayyim, Zaad Al-Ma’aad, Chapter: Concerning the causes of alleviating the chest, [of which] complete and perfect acquisition belongs to him [i.e. the Messenger] ﷺ

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The Quran and Sunnah Upon The Understanding of The Salaf

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