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The Loftiest Goal of a Slave of Allaah

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

The statement of Allaah [The Most High] about Yoosuf His Prophet that he said:

أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

You [Allaah] are my Wali [Protector, Helper, Supporter, Guardian, etc.] in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous. [Soorah Yoosuf: Ayah:101]

Imaam Ibnul Qayyim [rahimahullaah] said: This supplication gathers within it a firm acknowledgement of Allaah’s Oneness [i.e Tawheed], submission to the Lord [Allaah], a manifestation of one’s need of Allaah, a declaration of one’s innocence from having a protector besides Allaah, [free is He from all imperfections], and that being enabled to die upon Islaam is the loftiest goal of the slave, and that it is [an affair] only in the hands of Allaah and not in the hands of the slave; an acknowledgement of the afterlife and seeking [to be included in the] company of those granted happiness and success. [Source: Al-Fawaa’d. page 286. slightly paraphrased]

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Sincerity Stops The Heart From Becoming Infatuated With Images

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

Imaam Ibnul Qayyim [rahimahullaah] said: Hearts that are emptied of Love for Allaah -hearts that are turned away from Him and seeking remedy from others besides Him- are afflicted with an infatuation with images; for when the heart is filled with Love of Allaah and a strong love for meeting Him [i.e. in the hereafter], this infatuation with images is repelled from it.  And for this reason, Allaah [The Most High] stated about Yusuf [alayhis-salaam]:

[كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ -Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves]. This shows that sincerity to [Allaah] is a means to repelling [evil]. And because of this, some of the Salaf said: ‘’Infatuation is an agitation in empty hearts.” Meaning: [Hearts] emptied of other than what they crave for.

[Source: An excerpt from At-Tibbun Nabawiy’ by Imaam Ibnul Qayyim (rahimahullaah) with the footnotes and checking of Al-Allaamah Muhammad Haamid Al-Faqee (rahimahullaah) page180. slightly paraphrased]

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Four Qualities

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

وعن عبد الله بن عمرو رضي الله عنه أن رسول الله صلى الله عليه وسلم قال

أربع إذا كن فيك فلا عليك ما فاتك من الدنيا حفظ أمانة وصدق حديث وحسن خليقة وعفة في طعمة

Abdullah Bin Amr [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, “[There] are four [i.e. four qualities] if you possess them, you will not be [bothered] about what you miss in the Dunyah: fulfilling trusts, truthful speech, good manners [or character] and modesty with food [i.e. not to be wasteful, extravagant etc] [As-Saheehah: 733]

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A Mighty Affair Regarding Repentance After Sinning And a Dangerous Affair Regarding Self-amazement After Performing a Good Deed

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

One of the Salaf [Pious Predecessors] said, “Indeed a servant commits a sin due to which he enters Jannah, and he performs a good deed due to which he enters the Fire”. It was said [to him], “How [does that occur]?” He said, “He commits the sin and thus does not cease to think about it; fearing [the evil consequences of] it, very unhappy about it, apprehensive, weeps due to it, regretful, feeling ashamed in the presence of his Lord  [The Exalted], his head lowered [in submission and humility] in the presence of [his Lord] and sorrowful for [sake of his Lord].  So, this sin becomes a cause of his happiness and success [i.e. due to repentance], and until it becomes more beneficial for him than performing numerous acts of obedience due to the affairs that emanates from it- [i.e. he did not cease to think about it; fearing (the evil consequences of) it, very unhappy about it, apprehensive, weeps due to it, regretful, feeling ashamed in the presence of his Lord  (The Exalted), his head lowered (in submission and humility) in the presence of (his Lord) and sorrowful for (sake of his Lord)]- which brings about the slave’s happiness and success; and until that sin [i.e. the regret and repentance that takes place thereafter] becomes a cause for his entry into Jannah; or he performs a good deed and thus does not cease to regard it as a favour to his Lord, becomes proud due to it, [afflicted with] self-regard and self-amazement due to it; presumptuous, and saying, “I did such and such”, so this leads him to self-amazement, pride, boasting and presumptuousness which becomes a cause of his destruction. [End of quote]

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: When a person hears this [i.e. a sin that enters a person into Jannah and a good deed that enters a person into the fire], he is amazed by it, for indeed it is sin that enters a person into the fire and good deeds enter a person into Jannah, so how can a sin be the cause of entry into Jannah and how can a good deed be the cause of entry into the fire?! So, he [i.e. one of the Salaf who made this statement] clarified it.

Then Shaikh Abdur Razaaq [hafidhahullaah] said: A slave [of Allaah] sins due to being overcome by shaytaan, but then he hastens towards his Lord [in repentance], because he knows that he has a Lord who forgives and accepts repentance, so he does not stop weeping and turning to Allaah [in repentance, submission etc], increases in the performance of good deeds which he hopes will be a cause of wiping away his sin and thus this becomes a reason for his entry into paradise. On the other hand, a good deed may lead a person to the fire – not due to the good deed itself – due to the [behaviour] of the person after the performance of that good deed, such as being self-amazed and regarding that deed as a favour to his Lord. Allaah said:

يَمُنُّونَ عَلَيۡكَ أَنۡ أَسۡلَمُواْ‌ۖ قُل لَّا تَمُنُّواْ عَلَىَّ إِسۡلَـٰمَكُم‌ۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيۡكُمۡ أَنۡ هَدَٮٰكُمۡ لِلۡإِيمَـٰنِ إِن كُنتُمۡ صَـٰدِقِينَ

They regard as favour upon you [O Muhammad] that they have embraced Islam. Say: “Count not your Islam as a favour upon me. Nay, but Allah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true. [Surah Al-Hujuraat. Aayah 17]

Allaah said:

وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ ۥ مَا زَكَىٰ مِنكُم مِّنۡ أَحَدٍ أَبَدً۬ا

And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. [Surah An-Noor. Aayah 21]

Therefore, neither think that you’ve done a favour nor be afflicted with self-regard; neither become self-amazed nor presumptuous. This behaviour is from that which will nullify deeds, such as self-amazement, presumptuousness and show off. This behaviour might occur after the performance of a good deed; for example, it may be an act of obedience which Allaah has enabled you to perform or an affair related to knowledge bestowed on you, or memorisation of [religious texts]; so the person becomes presumptuous, shows off and becomes self-amazed, which becomes a cause of entry into the fire – and Allaah’s Refuge is sought.

There a beneficial reminder in this affair and that is when a person commits a sin, he should hasten towards repentance, turn to Allaah in repentance- with complete submission, obedience and humility, and he should know that he has a Lord Who forgives. He should be eager to meet Allaah on the Day of Judgement without the burden of his sins. If he is favoured with [the ability to perform] an act of obedience or favoured with some knowledge, he should acknowledge Allaah’s Favour as well as acknowledge that he has great shortcomings, because when a person is attentive to these affairs, it will repel self-amazement. If a blessing is bestowed on a person, firstly he should know that it from Allaah; then he busies himself in thanking Allaah, and then knows that he has many shortcomings, because this will repel self-amazement from him.

[Source: An Excerpt from Sharh Al-Waabilus Sayyib. Lesson 1. By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]

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This Worldly Life Should Not Be Our Main Concern – [Admonition By Shaikh Uthaymeen]

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

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said: Indeed, whenever the people increase in opulence and it is made accessible to them, evil gains access to them. When a person fixes his sight on opulence and becomes engrossed in bodily pleasures, he becomes heedless of softening his heart [i.e. with remembrance of Allaah, remembrance of death, performance of good deeds, repentance, remembrance of the Aakhirah etc] and his greatest concern becomes [engaging] this body in opulence, whose final state will be worms and rot.

This is the calamity and it is what harms people these days. You do not find anyone [i.e. many people] except that they say, “What have we missed [i.e. of the worldly things]?” “What is our car?” [i.e. what car do you have?] “And what is our furniture?” [i.e. what furniture do you have?] -to the extent that some of those who seek knowledge [of the religion] only do so for the purpose of reaching a [particular] level or grade in order to attain the enjoyment of the worldly things. It is as if the human being is not created for a great purpose.  The enjoyable things of the worldly life are only a means [i.e. a means to fulfilling ones needs and not the purpose of this life]. Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: “It is befitting that a person utilises wealth in the manner he utilises his donkey for riding, and in the manner he utilises the toilet for defecation”. [i.e. only when he needs it]

Do not make wealth your greatest concern; rather you should be the one in control of wealth. That is because if you are not the one in controlled, it will control you and the worldly life will become your [main] concern.  So for this reason, we say: Whenever the worldly things are opened up to the people and they start looking at it [i.e. with much concern], then indeed they lose the afterlife in accordance with their interest in the worldly life.  The Messenger [sallal-laahu-alayhi-wasallam] said: By Allaah! It is not poverty that I fear for you; rather what I fear is that the worldly things will be made accessible to you, so that you compete one another for it, just as those before you competed one another for it, and it destroys you, just as it destroyed them.”

The Messenger [sallal-laahu-alayhi-wasallam] spoke the truth because what has destroyed the people at present is competition for the worldly things as if they were created for that purpose, and as if it was created for them for that purpose. [Source: An Excerpt from ‘Sharh Riyaadus Saaliheen Cassette number 17’. slightly paraphrased]

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These Seven Temporary Pleasures of This Very Short-lived Worldly Life Should Not Distract Us From The Everlasting Afterlife – [Brief Reminder From Imaam Ibnul Qayyim]

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

Allaah [The Most High] said:

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ

Beautified for men is the love of things they covet; women, children, much of gold and silver [wealth], branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return [Paradise with flowing rivers, etc.] with Him. [3:14]

Women: They are the greatest adornment of this worldly life, the most coveted thing and the greatest trial [i.e. the impious women].

Children: They are a source of honour and pride for a man etc

Gold and silver: They are a means of fulfilling one’s desires [i.e. wealth].

Branded beautiful horses: They are a source of might, pride and protection for their owners, and instruments of war, conquests etc

Cattle: They are utilised for riding, food, clothing (i.e. their furs and skins) and other benefits.

Well-tilled land [i.e. Vegetation]: A source of nourishment for them and their animals, and also a source of fruits and medication [i.e. through plants].

Allaah [Glorified be He] stated that all these things are the pleasures of this present worldly life. Then He [The Most High] urged His slaves towards the enjoyment of the Hereafter, saying:

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ

Say: “Shall I inform you of things far better than those? For Al-Muttaqun [the pious] there are Gardens [Paradise] with their Lord, underneath which rivers flow. Therein [is their] eternal [home] and Azwajun Mutahharatun [purified mates or wives] [i.e. they will have no menses etc] and Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [3:15]

[Source: An Excerpt from ‘Badaai’u At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ Vol 1 page: 216. slightly paraphrased]

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The Quran and Sunnah Upon The Understanding of The Salaf

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