Timings of Salah (Prayers) – Dr Saleh as Saleh [Audio|En]

Umdatul ahkaam – Salaah – 44 – Timings of Prayers – part 1
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Umdatul ahkaam – Salaah – 45 – 47 – Times of Salaah – part 2
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Umdatul ahkaam – Salaah – 49 – 50 – Times of Salaah – part 3
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SourceUmdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Salah – Facing the Qiblah – Umdatul ahkaam – Dr Saleh as Saleh [Audio|En]

Umdatul ahkaam – Salaah – 64 – Facing the Qiblah – part 1
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Umdatul ahkaam – Salaah – 65 – Rulings on Qiblah – part 2
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Umdatul ahkaam – Salaah – 66 – Rulings on Qiblah – part 3
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Umdatul ahkaam – Salaah – 67 – Rulings on Qiblah – part 4
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SourceUmdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Prostration of Forgetfulness in Prayer – Shaykh Uthaymeen

Prostration of Forgetfulness in Prayer – by Shaykh Muhammad Saleh Al Uthaymeen [PDF] Translated by Aboo Talhah Dawood ibn Ronald Burbank

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The Prostration of Forgetfulness – Shaykh Uthaymeen – Dawood Burbank [PDF]

Times Of Salah – Bulugh Al Maraam – Umm Abdillaah al-Waadi’eeyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-129 143 Times Of Salah [PDF]

When is it Forbidden to Pray ? – Dr. Saleh as Saleh

Based upon benefits from the duroos of our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah) And those our Sh. Saami As-Sghair (hafidhahullah)- Summer 1427 AH.

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Points of Benefit – Times When it is Forbidden to Pray – Dr Saleh as Saleh [PDF]

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All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Times When it is Forbidden to Pray

There are five times when it is forbidden to pray; three of them are severe, and two are less severe. The five times are as follows:

1) From after the fajr prayer until the sun has risen
2) From sunrise until the sun has risen to the height of a spear (approximately one meter) above the horizon
3) From when the sun is at midday, until it passes the meridian
4) From after salaat al-asr until the sun reaches the height of a spear above the horizon
5) From the time the sun has reached the height of a spear from its setting till sunset.

The severe times when it is forbidden to pray are those which are short (namely the second, third, and fifth cases mentioned above). Also, it is forbidden to bury the dead during these times as in the hadith of Uqbah ibn ‘Aamir (radhi Allaahu anhu) in Saheeh Muslim where the Prophet (صلى الله عليه وسلم) mentioned it was not permissible to bury the dead during these three times. If we take our deceased to the cemetery and the sun has just risen, then it is not allowed to bury that person until the sun has risen the height of a spear. After that, we can bury the dead, and similarly with respect to the other times.

Exception to the Prohibition for a Fard Salaah

In general, the salaah is forbidden during these times; however, there are exceptions. The first exception is the missed prayers. For instance, if a man has missed a fard prayer, he can pray it during a forbidden time, even if that time is severe in terms of forbiddance. This is in accordance with the hadith of the Prophet (صلى الله عليه وسلم)

“Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no other expiation for it than that.”

[Reported by al-Bukhari (hadith no. 572) and Muslim (hadith no. 1564)]

The statement of the Prophet (صلى الله عليه وسلم) “let him pray it when he remembers it” is general and has no exception. Since this is an asserted fareedah(obligation), the prayer in this case should not be delayed after the person remembers it or awakes.

Exception to the Prohibition for a Salaah with a Cause

The second type of salaah that is excluded from this prohibition, according to the preponderating opinion, is those that have a cause for it; these can be prayed in the forbidden times. This is a narration from Imam Ahmad (rahimahullaah) and the choice of Shaykh al-Islam ibn Taymiyyah (rahimahullaah). An example of this is repeating the jama’ah; for instance, if a person prays fajr in congregation and goes to another mosque finding the people in prayer there, then in this case, it is permissible for him to pray with them, without sin. The evidence for this is that the Prophet (صلى الله عليه وسلم) when he was in Mina prayed fajr; after salaah, he saw two men who did not pray with him so he inquired as to why they did that. The men responded that they had already prayed in their residence. The Prophet (صلى الله عليه وسلم) said,

“If you do so and you come to a mosque where there is congregation prayer, then pray with them, and it will be naafil for you.”

Another example is when a person makes tawaaf, it is Sunnah to pray two rakat behind the station of Ibrahim (‘alayhis sallam). As such, if a person makes tawaaf after fajr, it is permissible for him to make these two rakat. The evidence is in the saying of the Prophet to Bani ‘Abd Manaf,

“O Bani ‘Abd Manaf, do not prevent anyone who makes tawaaf around this house or prays therein (i.e. in the masjid) any hour he wishes from the day or the night.”

Some of the ‘ulama considered this hadith as evidence to perform the two rakat following the tawaaf, even if it was during one of the forbidden times.

Also, from this exception is on the day of juma’ah, if the imam is giving the khutbah (sermon), then the person may offer the tahiyyat al-masjid even at the time when the sun is at its meridian. This is because once when the Prophet was delivering the khutbah, a man came into the masjid and sat down. The Prophet asked him if he had prayed, and the man replied in the negative. To this, the Prophet (صلى الله عليه وسلم) said, “Stand up and offer two rakat and make them light.”

The fourth instance from the second type of exception is the entrance to the masjid. For example, if a person enters the masjid after the fajr prayer or salaat al-asr, then he should not sit until he offers two rakat. This is because this salaat has a cause, namely the entrance to the masjid.

Fifth, upon the eclipse of the sun, it is permissible to pray the associated prayer.

The sixth type of salaah that is permitted during a forbidden time is the two rakat after the wudhu. This is because this salaat has a legal cause, namely the wudhu.

Seventh, it is permissible to make salaat al-istikharaah during the forbidden times. Salaat al-istikharaah is when a person makes two rakat and then asks Allah to guide him when he is uncertain about a certain matter. Suppose there arises a situation where someone needs to make this salaat, but this occurred during a time when it is forbidden to pray. In this case, it is permissible for him to pray these two rakat because of the associated cause.


Therefore, the hadith that there is no salaat after fajr or asr is general, particularized in cases where the person offers a salaat that has a cause; in such a situation, it is not forbidden. This is one narration from Imam Ahmad and the choice of Shaykh al-Islam ibn Taymiyyah. It is also the madhab of Imam ash-Shafa’i (rahimahullaah), and it is the correct opinion.

And Allaah, the Most High, Knows Best.

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
22nd Rajab, 1427 AH
August 16, 2006

Description Of Salah – Bulugh Al Maraam – Umm Abdillaah al-Waadi’eeyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-210 252 Description of Salah [PDF]

Rulings on Movements in Prayers – Shaykh Uthaymeen |Dr. Saleh As-Saleh

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Points of Benefit Regarding Movements in Salaah – Dr Saleh as Saleh [PDF]

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Points of Benefit Regarding Movements in Salaah
Rulings on Movements in Prayers
Prepared by Saleh As-Saleh

Based upon several talks & Fatawaas by our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah)
Transcribed by sis Umm ‘Ali, Haleima el Amazighia, from live duroos in Paltalk’s “Understanding Islam 1” room Text Edition by sis Umm Ahmad, al-Kanadiyyah

In the Name of Allaah, the Most Beneficent, the Most Merciful. I testify that there is no true god worthy of worship except Allaah and that Muhammad is Allaah’s true slave and Messenger.

In the Hadeeth of the Prophet (صلى الله عليه وسلم) concerning the redirecting the direction in the prayers towards Makkah, we know that the companions moved while in Salaah when the command came to redirect towards the Qiblah, a move for the benefit of the Salaah. And thus their move was an obligatory one, since it is inevitable that they must face the Qiblah.

“The Prophet prayed facing Bait-ul-Maqdis (i.e. Jerusalem) for sixteen or seventeen months but he wished that his Qibla would be the Ka’ba (at Mecca). (So Allah Revealed (2.144) and he offered ‘Asr prayers (in his Mosque facing Ka’ba at Makkah) and some people prayed with him. A man from among those who had prayed with him went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, “I, (swearing by Allah,) testify that I have prayed with the Prophet facing Makkah.” Hearing that, they turned their faces to the Ka’ba while they were still bowing. Some men had died before the Qibla was changed towards the Ka’ba. They had been killed and we did not know what to say about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed: — “And Allah would never make your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly Allah is Full of Pity, Most Merciful towards mankind.” (2.143) [see Bukhari, vol. 6, no. 13].

The movements in Salaah can be classified into five categories:

1. Waajibah (obligatory)
2. Mustahabah (recommended or praiseworthy)
3. Muharamah (forbidden)
4. Makroohah (disliked)
5. Mubaahah (allowable)

1. The movement which is obligatory is the one upon which an obligation or an abstention from something unlawful depends.

For example, if a person is told that the Qiblah is to his right, while in the prayer, it is obligatory upon him, to move so as to face the Qiblah.

Similar to this is if a person is praying alone behind the row, then it becomes clear to him that there is a gap in the row in front of him, then the movement to close this gap and for him to enter the row, becomes in this case obligatory.

Also, if the avoidance of something haraam depends upon this movement, then the movement becomes obligatory. For example, a man is praying and sees on his headcover, or turban or hat, some impurity, some filth. In this case he must move to take off this head-cover. And from this is the incident which took place with the Prophet (صلى الله عليه وسلم) when Jibreel (‘alayhi salaam) came to the Prophet (صلى الله عليه وسلم) while he was leading the people in Salaah and he told him that there was some Najaasah (impurity) on his shoes. So he took them off since this is an obligation:

Abu Sa’eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, “Why did you remove your shoes?” They said, “We saw you remove yours.” He said, “Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on.” [The hadeeth is related by Ahmad, Abu Dawood (650, English), al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter graded it as saheeh. This narration from Abu Sa’eed is declared saheeh also by An-Nawawi, Ibn Katheer, Ibn Hajar and al-Albaani]

2. When the movement is praiseworthy or recommendable. This is when a recommended action depends upon it.

Take for example a group of three persons who established the congregational prayer. One stood to the right of the Imaam and the other stood to his left. In this case the Imaam would gently push them to his back, behind him. This pushing is recommended.

Also this is recommended if done to prevent something disliked. For example, if in front of you there is something distracting your calmness in Salaat, like decoration-type, then it is recommended for you to take it away, because they take away from your khushoo’.

And from that, if a person feels the need to scratch on some part of his body, like some itching on his head or on his hand, and it is distracting him, he needs to scratch it. In this case it is recommended for him to scratch it, and this happens a lot.

3. The movement in Salaah is forbidden if it is frequent and successive without necessity.

Some of the scholars (rahimahumullaah) mentioned that the frequency is determined by three movements. So, if the person makes three consecutive moves without need then this nullifies the prayer.

Other scholars (rahimahumullaah) state that, there is no justification to limit this to a number, because this requires a daleel (evidence). The criteria of what constitutes many moves is what is commonly conventional to be many, such that if the person is seen doing that, it would appear that as if he is not praying. And these moves are to be consecutive – one after the other and without a need to do so.

So, for example we see some people making many consecutive and unnecessary moves, checking his garment, hat, checking the time, moving a pen from one pocket to another, and so forth. But if, on the other hand, while in prayer, he hears some sounds behind him and all of the sudden there is a beast or a lion or something dangerous coming towards him, so he runs away. Although in this case he is making many moves, this is for a necessity and therefore this does not nullify his prayers.

4. The fourth movement in Salaah is that which is disliked. These are few while there is no need for them.

People do this a lot nowadays. Sometimes you see them looking at their watch during Salaah. And it is the Shaytaan who incites these people to make such moves.

5. The final category is the movement that is allowable.

These are slight moves because they may be needed, or many moves because of necessity.

6-There remains one kind of category, which is the core of the Salaah and that is the heart-movement.

If the heart is directed to Allaah ‘Azza waj Jaal (Most Might and Magnificent) and the believer feels that he is standing before Allaah (سُبْحَانَهُ وَ تَعَالَى), between His Hands, and he has a sincere longing to draw near to Him in his Salaah and he fears Him, then in this case his heart is present and in submissiveness and humility. And this is the most perfect situation. If otherwise, then his heart will go in all directions. As in the Hadeeth of ‘Ammaar bin Yaasir (radiya allaahu ‘anhu):

I heard Allaah’s Messenger (صلى الله عليه وسلم) say: “A man returns after saying his prayer while a tenth part of his prayer, or a ninth part, or an eighth part, or a seventh part, or a sixth part, or a fifth part, or a third part, or half of it, is recorded for him.” [Abu Dawood, no. 789; declared hasan by al-Hafidh al-‘Iraqi, and al-Albani].

So, the self-talk which may occur in the Salaah, it takes out of its perfection, but it does not nullify it.

All Praise is due to Allaah, and may Allaah’s Salaah and Salaam be upon our Prophet Muhammad (صلى الله عليه وسلم), his pure household, the noble companions, and those who follow on their Path. Aameen.

Saleh As-Saleh
26-5-1427 AH
June 22, 2006

Rulings on facing the Qiblah in the Prayers – by Saleh As-Saleh

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Points of Benefit Regarding Al-Qiblah – Dr Saleh as Saleh [PDF]

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The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh

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All Praise is due to Allaah, and may the Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow their path until the Day of Resurrection. The title fitnah of Takfeer: The Trials and Tribulations associated with imputing kufr (disbelief) on Muslims (rulers or ruled), is one of the most dangerous fitan in our times.

This misleading thought has spread amongst many of the youth in the Muslim world, east and west, north and south. Many of these youths are greatly motivated by their emotions and their vigilant care concerning the deen. As such, they took many of that which they received from the followers of desires. These followers of desires have renewed the principles and thoughts of the early Khawaarij (dissidents) and have become an extension of them. This has led to declare takfeer on the Islamic societies at large and on all Muslim leaders, without exception. The consequences of this have been very terrible. Blood is being shed.

Definition of Kufr:

To better understand takfeer, it is necessary to first define kufr. Linguistically, the term kufr means, “covering and shielding.” If an object covers something, then that object kafarahu (covered and shielded it). Similarly, it is said that the farmer when he puts the seed in the ground and covers it with soil is a kafir from the linguistic aspect, since he covered the seed with dirt.

As for the Islamic meaning, sometimes the word kufr means the major kufr, which takes a person out of the fold of Islaam. Kufr could also refer to the lesser type, which does not take a person from the fold of Islaam, known as al-kufr al-asghar. Islamically, the kafir is called a kafir because he covered and shielded the favor of Allaah (subhannahu wa ta’ala). Therefore, the kafir did not recognize the favor of Allaah upon him and did not give thanks to Allaah. Rather, he denied the favor of Allaah.

Ahlus-Sunnah (adherents to the Sunnah) is on the medium course, with respect to all fundamental matters in Islaam. They are between the two extremes, the excessive ones who exceeded the limits and the negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning):

«Thus, we have made you a just nation» Surah al-Baqarah (2:143)

Similarly, regarding the matter of takfeer, Ahlus-Sunnah is on a medium course between extremism and negligence.

The kafir is of two types. The first type is al-kafir al-aslee (the orginal kafir). This includes all of those who are not Muslims including the Christians and the Jews. Anyone who doubts the kufr of al-kafir al-aslee is himself a kafir. The second type is the apostate who was born to two Muslim parents, who in the stage of adulthood rejected Islaam, either by speech or by action.

Views of Ahlus-Sunnah and the Different Sects Regarding Takfeer:

The people are divided into three categories regarding takfeer.

The first category is al- Khawaarij. They impute kufr on the Muslim due to major sins; with some have gone to the extent to impute kufr on the Muslim due to minor sins. Similarly, they impute kufr on any Muslim who does not believe the same as them. As such, they have made the blood and wealth of most Muslims permissible. This group has an extension in our time and exists in many parts of the Muslim world.

The second group is al-Murji’ah. They claim that eeman (faith) is not affected by any sinful act, even if the Muslim commits a major sin. They say all Muslims are believers, and nothing affects faith. Although the beliefs of al-Murji’ah comprise different positions, this is an overall summary of their views.

Ahlus-Sunnah are on a medium course between the two extremes. They don’t rush to impute kufr on the Muslim while not refraining from imputing kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr. However, they note, “The Muslim who may say or do that which is considered kufr should not have kufr imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled and all the impediments removed.”

Important Matters Regarding Takfeer

First, before takfeer can be established, all conditions must be fulfilled and all impediments removed. From the conditions of making takfeer are: knowledge, choice, intent, deliberate action or saying of kufr, and its acceptance. This implies determining whether the person knows his action is kufr, and he has chosen it, without being compelled. Moreover, it must be shown that the person was deliberate in his action and is content with it. From the impediments of takfeer are: affirmation of an error, ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the impediments and conditions before imputing kufr on a specific person.

The second important matter is that imputing kufr on someone is an extremely dangerous matter. No one should indulge in takfeer, except those who are firmly established in knowledge and fulfill certain criterion. This arises from the fact that takfeer is the right of Allaah and His Messenger (صلى الله عليه و سلم:sallallaahu ‘alayhi wa sallam). Therefore, it can only be established by those who are the inheritors of the Prophets, the ulama (scholars) who make clear the ruling of Allaah and His Messenger; they are the only ones qualified. Anyone else who involves himself in takfeer is on a dark path of transgression and claims for himself a special right with Allaah. Hence, it is not permissible to make takfeer on anyone expect the one whom Allaah and His Messenger declared to be as such. Due to the seriousness of takfeer and its limits as established by Allaah and His Messenger, Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated:

“That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person can not punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you can not fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah’s right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such.” [Ar-Rad ‘Alal Bakari, v. 3, p. 381].

The danger involved with takfeer is not limited to the transgression against the right of Allaah (subhaanahu wa ta’ala). The person who imputes kufr on the others also risks falling into that which he accused his brother with. This is in line with the hadith of the Prophet (sallallaahu ‘alayhi wa sallaam),

“Any person who calls his brother, ‘Ya Kafir (Oh Unbeliever), has in fact done an act through which this unbelief would return to one of them. If it were so as he asserted, then the kufr of the man was confirmed, but if it was untrue, it returns to him (the one who labeled it on his Muslim brother).” [Reported by Muslim and At- Tirmithi.]

Similarly, in another narration, the Prophet (صلى الله عليه و سلم) stated:

“If somebody accuses another of Fusuq (by calling him ‘Fasiq’ i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent.” [Bukhari].

The third important matter is that takfeer causes hate amongst people, especially amongst those who are referred to as kafir since no one likes to be labeled as a kafir. In fact, this can lead to fights and bloodshed, which will inflict evil on the individuals involved and the society at large.

Shaykhul Islaam Ibn Taymiyyah, rahimahullah, said:

“And it is not the right of anyone to impute kufr on anyone of the Muslims even if he errs and does wrong until evidence is established upon him and the matter is made clear to him. And the one whose Islaam is affirmed with certainty then it ceases not to exist with him due to doubt. Rather his (state) of Islaam comes to an end only after the establishment of the proof and the elimination of the unclarity.” [Majmoo’ al-Fataawa, v. 12, p. 501]

Takfeer Practiced in Our Times:

First, a type of takfeer practiced in our time is the unrestricted takfeer on the Muslim rulers who do not rule by the rule of Allaah. This generalization, without details, has led many of the young Muslims to conclude that it is permissible to rebel against these rulers by force. Consequently confrontations, bloodshed and other problems arising from this are still growing. Moreover, it is bringing chaos and instability to the Muslim world as it is evident to everyone.

Furthermore, this thought did not stop at the rulers but has been extended to the government employees, security forces, and others. It has also reached many imams of masajid (mosques), muadhineen (those who give adhan), and scholars. This arises from the pretext that these are all collaborators with the government.

This pretext has even been extended to the Muslim society at large. Those who do not hold to the belief of these groups are considered kafir. This is not an issue in a vacuum; this is real. As such, one is not surprised as to why they kill Muslims or bomb places where there are many Muslims.

It has reached the extent that these groups have called for the complete disassociation from their societies, thinking that all of the society is kafir so they can not stay with them. They even abandon their wives if they do not adhere to the same belief as the person holding the takfeer principle; similarly, if a wife holds this takfeer principle, they say it is incumbent upon her to leave her husband if he does not agree with that. Furthermore, they tell their followers not to make the congregation prayers in the mosques claiming these are not real mosques, and that the imams of these mosques are not Muslims since they were assigned by the government. This is happening in some Muslim countries.


The solution to this problem is to spread the knowledge of the righteous predecessors, alilm ash-shari’ saheeh (the correct knowledge of Islaam). This comes from the knowledge taught by the reliable scholars and the books of the salaf. The young should return to the ulama to seek their advice instead of following these so-called thinkers and their takfeeri books. All of those who write advocating this methodology are not even known for being from the true ulama holding to the path of the salaf.

On the other hand, Muslim societies and governments should take the corrective approach of adhering to the shar’eeah. Once this is done for the sake of Allaah (subhaanahu wa ta’ala), then the promise of Allaah to bestow strength and steadfastness upon the ummah will surely be manifested.

Furthermore, there should always be a hand extended to our youth who may have influenced by takfeer. There should be useful discussions in this matter and a refuting of the views held by them based on evidences and proofs.

If there is anything we need to emphasize every now and then, whether regarding this matter or the understanding of Islaam as a whole, it is that people should be very serious about knowing Islaam from its two sources, the Qur’an and the way of the Rasool Allaah (Messenger of Allaah) in accordance with the understanding of the companions. This is the criteria of safety; this is the path that every Muslim should give his utmost effort to learn; this is the true safeguard mechanism for the individual and thus for the family and the society at large.

And Advice to the Youth:

Finally, we all know that emotions are real, and care for Islaam is a strong motivation to its adherents. The motivation by care, sincerity, and emotion if not guided by the following of the Prophet Muhammad (صلى الله عليه و سلم) in accordance with the way of the salaf, then it can turn into a blazing fire of destruction. Hence, a sincere advice is stressed again for all of our youth: seek knowledge from its reliable sources and from the ulama who are on the path of the companions.

May Allaah the most High guide us and our Muslim youth to be on the path of righteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from the fitnah of takfeer.

The slave of Allaah, Saleh As-Saleh.
9/5/1427 AH
June 6, 2006
Transcribed from the site understand-islam.net by Br. Abu Abdullah al-Amreeki.

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Blame Ourselves or Blame the Rulers – Imaam Ibnul Qayyim / Dr Saleh as Saleh

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Imaam Ibnul Qayyim (rahimahullaah) talked about what people think is the fitnah of “our times”, i.e. meaning his own times, but this applies just as well to the contemporary fitnah of our own times. About the ways of Allaah (Azza wa Jal) in this creation vis-a-vis the rulers and the ruled, he said :

“And contemplate Allaah’s (Azza wa Jal) Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the deeds of the ruled appear in the form and deeds of their rulers :

if the ruled are upright, then their rulers will be upright

if the ruled incline away from uprightness, then their rulers will do the same to them

if the ruled transgress and oppress, then their rulers will do the same to them

if there appears deception and plotting from the ruled, then it will be the same from their rulers

if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights

if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled’s wealth and take what they deserve not, and impose on the ruled taxes and assignments

and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force

so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah (Azza wa Jal) assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind

Since the first generation was of the best generation and of the most righteous, … so were their leaders righteous

It is not befitting Allaah’s Wisdom that in “our times” (Ibnul Qayyim’s times) that those assigned to authority over us be the like of Muawwiya and ‘Umar bin ‘Abdul ‘Aziz, not to mention Abu Bakr and ‘Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah (Azza wa Jal).”

Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times?

The Wisdom of Allaah (Azza wa Jal) pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah (Azza wa Jal) has a noble and most perfect objective.

As for those who hasten in making these roads for “deliverance” and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease.

The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within the ruled. Therefore, all endeavors towards finding a solution should focus on the ruled themselves.

The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers?

Contemplate this very carefully!

Dr Saleh As-Saleh(rahimahullaah)

Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=110

The Blemishes of Aqidah and the means to avoid them – Ibn Baz

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The Blemishes of ‘Aqidah and the means to avoid them – Ibn Baaz – alifta [PDF]

Kitaab ut Tawheed : Hadeeth – Whoever Says laa ilaaha illallaah – Dr Saleh-As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 38:11)
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SourceThe Beneficial Saying on The Book of Tawheed – Dr Saleh as Saleh rahimahullaah

Important Lessons : Shahaadah – Testimony of Faith & Its Nullifiers – Dr Saleh as Saleh [Audio|En]

13- Important Lessons – Ch 02 – Shahaadah – Testimony of Faith & Its Nullifiers (mp3)
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Source: Important Lessons for the Ummah – Ibn Baaz

Description of Witr Salaah (Prayer) – Dr. Saleh-As-Saleh [Audio|En]

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An Explanation of The Du’aa of Qunoot – by Shaykh Muhammad Saleh Al Uthaymeen

This is a concise explanation of the Du’aa, or supplication that is said during the Witr prayer. This explanation was given by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, may Allaah have mercy on him, during his lectures which he used to present in the central mosque in Mecca (al-Masjid al-Haraam) during the blessed month of Ramadhaan. This Article includes Memorization Chart & Glossary

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The Du’aa of Qunoot during Witr Prayer – Shaykh Uthaymeen [PDF]

Sutrah in Salaat – by Dr. Saleh As-Saleh [Audio|En]

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Sutra – Bulugh Al Maraam – Umm ‘Abdillaah al-Waadi’eeyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-180 186 Sutra [PDF]

Conditions Of Salah – Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-160 179 Conditions Of Salah [PDF]

Nine Conditions Of The Salaat (Prayer) – Dawood Adib [Audio|En]

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The Conditions Of The Salaat (Prayer) – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 1:19:43)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-conditions-of-the-salaat-abu-muhammad-al-maghribi.mp3]