Salaficentre Appeal 2019

Allāh Hates all Lowly Manners, Characteristics, Speech and Actions – Shaykh Zayd, Shaykh ‘Abdullāh Bassām and Shaykh Fawzān

عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ما كان الفحش في شيء؛ إلا شانه، و ما كان الحياء في شيء؛ إلا زانه

On the authority of Anas (Allāh be pleased with him), that the Messenger of Allāh (sallāhu alaihi wa salam) said:

Indecency is not present in an affair except that it makes it ugly, and shyness/shame is not present in an affair except that it beautifies it. (Authenticated by al-Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 369)

Shaykh Zayd ibn Hādi (rahimahullāh):

This hadith indicates the great status of shyness/shame in the religion of Islam, due to (the effect it has on the servant of) making him feel ashamed of facing Allah, whilst abandoning His commands, or carrying out a prohibition, or wrongdoing in speech or action in an affair connected to the rights of the creation.

Alongside that, the Hadith shows the dispraise of indecency in speech or actions, regardless of if it is linked to the rights of Allāh, His messenger or the ummah (in general). This is because Islam calls to the adornment of all praiseworthy characteristics, statements and deeds and the abandonment of all lowly despicable characteristics, actions and statements.

عن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إن الله يبغض الفاحش البذيء

Abu ad-Darda (Allāh be pleased with him), said that the Messenger of Allāh (sallāhu alaihi wa salam) said:

Verily, Allāh hates the fāhish and the badhī.

Shaykh Al-Fawzān (hafidahullāh) explains:

Al-Fāhish are the perpetrators of foul indecent disgusting actions and Al-Badhī are the utterers of indecency, cursing, revilement and slandering etc.

All of these affairs are evil and Allāh hates those who posses these two characteristics.

 ‎  ليس المؤمن بالطعان، ولا اللعان، ولا الفاحش، ولا البذيء ‎ :عن عبد الله بن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه وسلم

‘Abdullāh ibn Mas’ūd (Allāh be pleased with him) narrated that the Messenger of Allāh (sallāhu alaihi wa salam) said:

The (complete) believer does not revile and curse (frequently whether he has a reason or not) and neither does he commit immoral vile disgusting deeds or utter lewd immoral speech. (Authenticated by al- Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 370)

Shaykh ‘Abdullāh Bassām (rahimahullāh) mentions at the end of his explanation of this hadīth:

In conclusion, these are not the manners of someone whose heart has been illuminated with the light of īmān in Allāh. Nor of one whose manners have been beautified by at-Taqwa. Or of one whose conduct has been improved by worship, or by the one whose tongue has become rectified and refined by adh-dhikr; rather these are only the manners of the riffraff from the sinful and hypocrites.

Shaykh Zayd ibn Hādi (rahimahullāh) concludes his explanation of the hadīth of Anas by saying:

When the issue is as you have learnt oh Muslims, then verily it is compulsory upon us to take an example from what these texts show us, in relation to the praiseworthy nature of shyness/shame and the evil of depravity, indecency, lewdness etc.

Compiled, abridged and paraphrased from:
Shaykh Zayd ibn Hādi’s ‘Awnul-Ahadis-Samad Sharhul-Adabil-Mufrad vol.2 pgs. 213-214
Shaykh Fawzān’s Tashīlul-Ilmām bi Fiqhil-Ahādīth min Bulūghil-Marām Vol.6 pgs 263-264
Shaykh ‘Abdullāh Bassām’s Tawdīhil-Ahkām min Bulūghil-Marām vol.7 pg 497

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Do Not Oppress your Family, Your Wife or Others – Shaykh ‘Abdul Azīz b. Bāz

Do Not Oppress your Family, Your Wife or Others. – Shaykh ‘Abdul Azīz b. Bāz

Oppression is from the most disgusting, despicable of major sins, it’s evil consequences Allāh (The Glorified) has informed us of in His Tremendous Book:

وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا

And whoever among you does wrong, We shall make him taste a great torment. (Al-Furqān: 19)

And Allāh says:

وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ

And the Dhālimun (polytheists and wrong-doers, etc.) will have neither a Wali (protector) nor a helper. (Ash-Shūra: 8)

Hence, oppression is a great evil and it has evil consequences, the Messenger (sallāhu alayhi wa salam) said:

“Fear oppression for indeed oppression is darkness on the day of resurrection.” (Muslim)

Furthermore, Allāh has said in a Hadīth Qudsī (which is narrated by the Prophet (sallāhu alayhi wa salam)):

“Oh my servant! Indeed I have forbidden oppression upon myself and between you, so do not oppress.” (Muslim)

Therefore, it is obligatory to be cautious of perpetrating oppression to any of the people, whether it be your family, your wife, your brothers, your children, your mother, your father, your neighbours and other than them.

Likewise, do not oppress your employees, give them their wages in full, every month (for e.g.) give him or her their wages.

Give everyone who has a right upon you; your children, your wife and other than them; their rights.

The intent in being cautious regarding oppression of the people is because indeed Allāh has made sacred the blood, honour and wealth of the Muslims.

So, the Muslim takes himself to account and fears his Lord, so do not oppress anyone, not their honour or their wealth, regardless of whether they are close to you or not.

Paraphrased from Shaykh ‘Abdul Azīz ibn Bāz:

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Contemplating Consequences before Speaking and Acting – Shaykh Al-Uthaymīn

Contemplating Consequences before Speaking and Acting – Shaykh al-Uthaymīn

If one of you wishes to say something, then let him weigh up his speech. Ponder what is the outcome, if the outcome is good proceed and do not waver or hesitate. And if the result is evil, then withhold and leave it.

The Prophet (صلى الله عليه و سلم) said:

“من كان يؤمن بالله و اليوم الآخر فليقل خير
أو ليصمت”
Whoever believes in Allāh and the Last Day then let him speak good or remain silent. (Muslim & Bukhāri)

When one of you wants to carry out an action, then ponder [whether] performing it is good or [whether it is] good to leave? If leaving it is what is good, then leave it. If performing it is what is good, then ponder whether it will it divert you from something better or more important!

If it will busy you from that which is better or more important, then leave it, because it’s impossible that one with sound intellect will [deliberately] busy himself with something virtuous, [even though it is less virtuous at that specific time and/or place] than something greater in virtue, because this leads one to lose the virtue of the act that is more virtuous.

Shaykh al-Uthaymīn’s Ad-Diyaa’u al-Laami’u min a-Khutab al-Jawaami’ Vol. 5 Pgs. 392-393

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What Is That Valuable Thing Which All of Us Must Give to Those Whom We Address With The Statement: ‘I Love You For The Sake of Allaah’- By Shaikh Albaani [rahmahullaah]

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

Questioner asked Shaikh Albaani [rahimahullaah]: Is it obligated on a person who loves another person to say to him, “I love you for the sake of Allaah?”

Shaikh Albaani [rahimahullaah] replied: Yes, but love for the sake of Allaah has a high value and those who give [what it necessitates] are very few!! Do you know its value? Is there anyone who knows its value? Whoever knows, then let him give us an answer?

A person in the gathering replied to the Shaikh [rahimahullaah]: The Messenger [sallal laahu alayhi wasallam] said: There are seven people whom Allaah will shade with His shade [i.e. the shade of Allaah’s Throne] …and amongst them are two men who love each other for the sake of Allaah – they meet each other and depart on that basis.

The Shaikh [rahimahullaah] replied: This statement is sound within [its context], but it is not an answer to the question. It is a close definition of ‘love for the sake of Allaah’ but not a comprehensive definition. I do not mean the reward in the Aakhirah, [rather] my question is, ‘’What is the valuable thing that must be given by a person who loves another person for the sake of Allaah? The intent behind my question is what is the deed that would show -as a proof- that love for the sake of Allaah [exist] between two people who [claim] love for each other for the sake of Allaah; because it maybe be that two people love each other, but their love is based on [admiration of each other’s characteristics or traits]. Therefore, what is the proof of real love [for the sake of Allaah]?’’

A second person replied to the Shaikh [rahimahullaah]: ‘’To love for a person what you love for yourself.’’ The Shaikh [rahimahullaah] said, ‘’This is one of the qualities of loving for the sake of Allaah.’’

A third person said to the Shaikh [rahimahullaah]: The answer might be found in the hadeeth: There are three things that when found in a person, he will taste the sweetness of Eemaan….and one of those things is that one loves a person for nothing else other than for the sake of Allaah. Shaikh said: This is not the answer, rather this is [one of the] effects of loving for the sake of Allaah – the sweetness found in one’s heart.

A fourth person said to the Shaikh [rahimahullaah]: Allaah [The Most Most High] said:


 إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ

 إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe [in Islamic Monotheism] and do righteous good deeds and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allaah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause].

The Shaikh [rahimahullaah] replied: Well done! This is the answer. If I really love you for the sake of Allaah, I will give you advice and likewise you’ll do the same for me. This act of giving advice is very rare amongst those who claim that they love each other for the sake of Allaah. It may be that there is some sincerity in their love, but it is not complete. Therefore, every one of us should safeguard the other, and -in this case- the valuable thing to be given due to loving one another for the sake of Allaah is that everyone sincerely advises one another, by enjoining good and forbidding evil – always and forever. [Ref 1]

And it has been reported that it was from the practice of the Sahaabah-amongst themselves- that when parting company from each other after meeting, one of them would recite Surah Asr to the other [Ref 2].

الحاوي من فتاوي الألباني

page 165

Ref 1:

Ref 2:

When two men among the Sahaabah of the Prophet [sallal-laahu-alayhi-wasallam] met, they would not depart until one of them recited to the other: “By al‑‘Asr (the time). Verily, man is in loss”[Surah al-‘Asr], and thereafter, one would give salaam to the other. Shaikh Albaani [rahimahullaah] said in As-Saheehah Number 2648, page 308: The chain of this narration is authentic.

Then on page 309, the Shaikh [rahimahullaah] said: Finnaly, we take and benefit from this that the Sahaabah used held onto this practice- the recitation of Surah Al-Asr [i.e. when two of them were about to depart from each other after meeting], because we believe that they were/are far removed from innovating an act of worship into the religion through which a person seeks to get close to Allaah, so they must have adhered to this practice due to what they were acquainted with from the Prophet [sallal-laahu-alayhi-wasalam]- either based on a statement of his, action or tacit approval. [Excerpt: abridged and paraphrased]


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[34b] Excerpts from Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’-[Some Consequences of Bad Bahaviour Towards The Scholars And One’s Companions]

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

Abdullaah Ibn Al-Mubaarak [rahimahullaah] said: Whoever belittles the [upright] scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his [Muslim] brothers will ruin his Muroo’ah [i.e. behaviour that either conforms to the Sharee’ah or behaviour of the people of a particular nation, tribe, clan or culture which is not in opposition to the Sharee’ah and is considered -by them- to be noble, befitting, praiseworthy  etc]. [Ref 1]

O my brothers! Therefore, let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. And [then] they say: The scholars run away from the students!! It is obligated on the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this [type] of behaviour; [however] when we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people [i.e. in a specific place] and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allaah nor is it obligated on the scholars.

Marhaban Yaa Taalibal Ilm’ pages 123-124. Abridged and slightly paraphrased

Ref 1: Listen to Shaikh Albaani’s [rahimahullaah] speech on this link regarding Muroo’ah




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[34 A] Excerpts from Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’ – [Behaviour of a Seeker of Knowledge Towards Scholars, Elders, Contemporaries and Those Younger Than Him [or Her]

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

Good manners [or etiquettes] is a necessity in the path of seeking knowledge, and [when dealing with] the scholars and elders. It was said to king Abdul Azeez [rahimahullaah]: How do you view the people? He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son.’’

Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and shows mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son.

Marhaban Yaa Taalibal Ilm’ page 123. abridged and slightly paraphrased

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The Quran and Sunnah Upon The Understanding of The Salaf

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