The Salaf did not used to sing Anasheed and call them as “religious” – Shaykh al Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: As’ilah wa Fatâwâ al-Imârât (2)
Translation & video: (site is down)

Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:

“There is poetry that most certainly is wisdom.”

However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:

All good lies in following the earlier ones and all evil lies in that which the later ones have innovated

The Salaf did not used to sing Anâshîd and call them as “religious”.


As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:

“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129,

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Al-Mujaahadah (Striving in the Way of Allah) – Riyadh ul Saaliheen – Ibn Uthaymeen | Abu Muhammad al Maghribee [Audio|En]

Explanation of Selected Ahaadeeth from Riyaadus-Saaliheen
by Sheikh Muhammad ibn al-Uthaymeen
Chapter 11: Al-Mujaahadah (Striving in the Way of Allah)

Visit the link below to read the ahadeeth
[Riyad-us-Saliheen] The Struggle (in the Cause of Allah)

Allah, the Exalted, says:

“As for those who strive hard in Us (Our Cause), We will surely, guide them to Our paths (i.e., Allah’s religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (gooddoers)”. (29:69)

“And worship your Rubb until there comes unto you the certainty (i.e., death)”. (15:99)

“And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73:8)

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it”. (99:7)

“And whatever good you send before you for yourselves (i.e., Nawafil – non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward.” (73:20)

“And whatever you spend in good, surely, Allah knows it well.” (2:273)

Part 01: Listen / Download Mp3 Here (Time 31:30)

Part 02: Listen / Download Mp3 Here (Time 31:31)

Part 03: Listen / Download Mp3 Here (Time 32:38)

Part 04: Listen / Download Mp3 Here (Time 28:17)

Part 05: Listen / Download Mp3 Here (Time 44:18)

Part 06: Listen / Download Mp3 Here (Time 35:08)

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“Our Brothers Die Everywhere, don’t Obey the Rulers in this” – Answered by Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Reference: Darulhadith, Sweden
Translation & Video by (site is down)

Question: There are those who incite the youths and say that our brothers are dying everywhere. They call in the name of Jihâd and that one shouldn’t obey the ruler in this (I.e. in Jihâd). Can you say something regarding this matter?

Shaykh al-Fawzân: Shall we then also kill our own children, tear our homes apart and kill the Muslims if our brothers die everywhere? They rejoice in this. They rejoice in getting our brothers into these countries. They rejoice over these homicide-attacks in our countries. Is this Jihâd? Does this affect our enemies? It only affects us. It only affects the Muslims.

Jokingly divorcing one’s wife: The ruling – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Translation: (site not exist now)

Question: What is the ruling regarding me saying to my wife that she is divorced jokingly with laughter?

Shaykh al-Fawzân: There is no joking or laughing when it comes to the divorce. Its joking is seriousness, as the prophet (sallâ Allâhu ‘alayhi wa sallam) said. If you jokingly tell her that she is divorced, she is divorced.

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it.

We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and

Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it.

Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:

“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever.

“Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

Footnotes :

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)
[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.
[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

Posted from : Sufficiency in Creed (Lum’at-ul-‘Itiqaad) –  Imaam Ibn Qudaamah Al-Maqdisee

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There is nothing in Islam called as “Religious Songs” (Qasâ’id Dîniyyah) – Shaykh al-Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (15)
Reference: Darulhadith, Sweden (site is down)

Questioner: What is the ruling on singing religious songs (Qasâ’id Dîniyyah) aloud in the mosques during religious holidays?

Shaykh al-Albânî: First and foremost, there is nothing in Islâm called as “religious songs”.

Secondly, it is not allowed to disturb the worshipers in the mosque even if it be with Qur’ân-verses. What should then be said about songs that are allegedly religious? They have even more right to be disallowed. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“O people! Each one of you is having a conversation in seclusion with their Lord. No one from among you should trouble the other and no one from among you should raise his voice when he reads over the voice of the other.” (Ahmad 3/94)

It is said in another narration:

“…when he reads the Qur’ân.”

Questioner: They compare this with the poetry of Hassân bin Thâbit.

Shaykh al-Albânî: The poetry of Hassân bin Thâbit? Is that a religious song? I say to you that there is nothing that is called as ‘religious songs’. As for the poetry in which the messenger (sallâ Allâhu ‘alayhi wa sallam) is defended, then say as you wish, but you should not sing and let it constitute a religious aspect. It should be read in the same way as you mention Allâh and ask for blessings and peace over the messenger (sallâ Allâhu ‘alayhi wa sallam).

Questioner: How can there not exist Islâmic and religious songs when one sings about Islâm and Islâmic characters?

Shaykh al-Albânî: Did this, what you are speaking of, exist with our righteous Salaf? We will treat you with leniency – may Allâh forgive you and me. Did this type exist with the Salaf?

Questioner: What type?

Shaykh al-Albânî: The type you are referring to… Why are you not speaking? [Everybody laughs]

Questioner: The purpose of poetry and Arabic songs…

Shaykh al-Albânî: Excuse me. I do not want you to repeat your earlier speech. I understand what you are saying. I want you to concisely answer my question: Was this known with the righteous Salaf?

Questioner: In the past? No.

Shaykh al-Albânî: There it is! You are now beginning to talk, after having been silent.

Questioner: No, I wasn’t silent.

Shaykh al-Albânî: No worries, no worries [Shaykh laughs]. That which was enough for them is thusly also enough for us.

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Shaykh al Fawzân about Facebook Twitter and WhatsApp

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan. ws/sites/default/files/lsm–14330124.MP3 ( site no more exists)
Date: 1433-01-24/2011-12-20
Translation & video: ( site no more exists)

Question: What is the ruling on internet softwares and methods of communication such as WhatsApp, Twitter, Facebook and other that basically consist of all sorts of things and how should we raise our children in relation to these things?

Shaykh al-Fawzân: One should stay away from them as good as one can. One should stay away from them and avoid them. They affect ways of thinking. They affect vigilant people who see how these matters criticize the religion and the scholars. They will affect and trouble them. One should stay away from them as good as one can.

As for the person who has capacity, knowledge and insight and is able to differentiate between good and evil and intends to adopt the good and spread it and warn against the evil and refute it, then it is Okay and a good deed.

However, it is risky and difficult to escape from unscathedly. It is in any case safer and sounder to avoid them and stay away from them.

Check out the Dangers of TV, Internet & Smart Mobile

The purpose of the lectures is reached without picture-making – Shaykh al-Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source:…(site doesn’t exist now)
Date: 1431-05-27/2010-05-10
Reference: (site doesn’t exist now)

Question: Does the person who takes pictures during lectures and lessons fall under the Hadîth [about picture-making]…

Shaykh al-Fawzân: Yes, yes he does. There is no benefit in picture-making. Lectures are recorded, heard and written down. The purpose is reached without picture-making.

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Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

Some Soofis like to link the name to Ahlus-Suffah (people of As-Suffah) who were at the time of the Prophet (صلى الله عليه و سلم).

They claim that there are great resemblances between the Soofee adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something.

Soofism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands.

The Soofis would like to establish a linkage with the Prophet’s era and claim as well that he (صلى الله عليه و سلم) approved the early seed of Soofism exemplified in Ahlus-Suffah.

In addition, and from a linguistic point of view, to derive Soofism from As-Suffah is wrong, because the correct term would be Suffism and not Soofism

Posted from e-BookSufism : Origin and Development  – Dr. Saleh As-Saleh

Ruling Regarding Funny Lectures So That The Youths Can Like Islam And Its Call – Shaykh Salih Fawzan

Scholar: Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-08-21/2010-08-01
Reference: Maktabah (site is down)

Question: Is it a correct method to call towards Islâm through funny lectures so that the youths can assimilate and like the call (Da’wah) and the straight path?

Shaykh al-Fawzân: Religious matters should not be mixed with these factors. The religious matters are serious, determined, and elucidative. They should not be mixed with comedies and entertainment. This has been introduced by some people who wrongfully deem themselves to be callers.

The messenger (sallâ Allâhu ‘alayhi wa sallam) did not call the people by way of these matters. He recited the Qur’ân unto them. He called them, ordered them and forbade them. He did not offer them comedies and similar tasteless matters that are used these days by those who subscribe to the Da’wah.

The Sin of Listening to the Backbiting and not Prohibiting it – Imam Nawawi

Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it.

Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting, to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned).

If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah (dhikr) with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it. After having done this, his hearing it without listening or paying attention to it will not harm him, while he is in this mentioned state. If he is able, after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says:

“And when you see those who engage in false conversations about Our verses by mocking at them, then turn away from them until they engage in a different topic of speech. But if the Devil causes you to forget, then after remembering, do not sit in the company of those people who are the wrong-doers.” [Surah AlAn’aam: 68]

It has been reported that Ibraaheem bin Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come, saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:

“And restrain your ears from hearing vile speech
Just as you restrain your tongue from speaking it
Because when you listen to this vile speech
You are a partner to the one saying it, so reflect.”

What Should One Do When He Hears His Shaikh, Friend Or Someone Else Being Backbitten?

Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.

Posted From the e-Book : Guarding the Tongue – Imaam An-Nawawee

Ruling on the Nasheeds (Songs) – Shaykh al-Albaani

[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”


If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.

However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.

And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.

Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.

As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.

[Al-Asaalah, Issue #2]

[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.

Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al-Asaalah, Issue #17]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

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The Obligation of Acting Upon Knowledge – Shaykh Adil Mansoor [Audio|Ar-En]

Speaker: Shaykh ‘Adil Mansoor hafidhahullaah
Country of Speaker: Saudi Arabia
Category: Manhaj
Date: 28th December, 2013

Listen / Download Mp3 Here (Time 58:10)

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Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.


[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

Posted from e-BookSufism : Origin and Development  – Dr. Saleh As-Saleh

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The “Knowledge” that is Mentioned in The Ayaat And The Ahaadeeth is Knowledge of The Religion – Shaykh Muhammad Baazmool


What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are all a collective obligation.

These sciences fall under Allaah’s statement:

“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

They also fall under the principle: “There is no harming (of oneself) or harming others.” And they fall under the principle: “That which is necessary for the fulfilment of an obligation becomes itself obligatory.”

This principle consists of the following matters:

1. The statement: “This is obligatory for every Muslim or student of knowledge to know” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”

2. The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhi Allaahu anhu), when he said:

Learn knowledge, for indeed learning it for the sake of Allaah is awe (of Him), seeking it is worship, studying it is glorification (of Allaah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise.

Allaah raises people by way of it, thus making them noble leaders, emulated chiefs in matters of good, and guides to goodness whose footsteps are followed and whose deeds are highly regarded.”

So therefore, from the things that this principle entails is that: The knowledge that Allaah, His Messenger and the predecessors, such as the Sahaabah and the Taabi’een have praised is nothing else but knowledge of the Religion. As for all of the other forms of knowledge, they were not the ones intended in the praise for “knowledge” found in these ayaat, ahaadeeth and statements of the Salaf.

So knowledge of medicine, engineering, chemistry, and physics is not what was intended in the ayaat and ahaadeeth.

Once we come to understand this, we must ask: “What is the ruling on learning these other sciences?”

I say: It falls under the collective obligations, Acquiring knowledge of these sciences falls under (the principle): “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”

Acquiring knowledge of these sciences falls under the statement of Allaah:

And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

This is the ruling on these sciences. If some people take on the responsibility of learning them, the obligation becomes removed from everyone else.

What also falls under the requisites of this principle is what I mentioned to you previously – that it cannot be unrestrictedly stated that these sciences or their likes are obligatory for every Muslim to know.

So for all the more reason, it is incorrect to unrestrictedly say that the knowledge of that which is associated with newspapers and magazines is from the “knowledge” that every student is obliged to learn.

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Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

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Polygyny (Having more than one Wife) for the Sake of Enjoyment? – Shaykh al-Albani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (521)
Translation & video: (site is down)

Questioner: As soon as a man receives more money, he thinks of polygyny. His purpose is not to build a family. His purpose is enjoyment.

Shaykh al-Albânî: That is good. That is good. That is good.

(the gathering and the shaykh laugh)

Question: Does he not fall into something?

al-Albânî: Do you want to say that he falls into Haram? His purpose is allowed and he does not fall into any prohibition. However, we order him to add a recommended factor to this allowed deed. We order him to increase the Ummah of Muhammad (sallâ Allâhu ‘alayhi wa sallam) so that he is rewarded more with his Lord when he raises his offspring.

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Free Mixing and crowding on the buses/trains/undergrounds – Imam Ibn Uthaymeen

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Translation and Video by (site is down)

Question: In our country the means of transport are in groups and mixed and sometimes touching some women might occur accidentally or unwillingly in result to the crowding, so are we sinful upon that? And what do we do when we don’t have any other way (in transport) and we are in need of it?

Shaykh Ibn ‘Uthaymîn: What is obligatory upon the man is to avoid touching women meaning to crowd (women) where his body touches/attaches to their bodies even behind a barrier. As that is a call to fitna and the human is not infallible, as he could see himself to be cautious regarding these matters and not being affected by it however;

Shaytân circulates in the body of a son of Adam as his blood circulates in it.” (Bukhârî).

So perhaps he makes a move that will corrupt his way. Therefore, if the human is compelled into this like a necessity that is inevitable and he is diligent knowing that he will not be affected (by the fitna) then I hope that there’s no harm upon him. However in my opinion I think that he is not forced into this an inevitable necessity as he can look for a place that is not near a woman even if he stood up . And by that he will get rid of this matter that will bring fitna. And what is an obligation is that he fears Allâh Almighty the best way he can and not belittle these matters. And we also hope from those who organize the means of transportation to make a specific place for women so men cannot reach them.

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The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Third Part-Concepts and Practices of Soofism

(A) In Reference to Tawheed of Allaah, the Most High.

The belief in the Oneness of Allaah (Tawheed) means to single out Allaah with creation, sovereignty and control of affairs, with all worship, and with whatever names and attributes He has affirmed for Himself or upon the tongue of His Messenger and as they befit His Magnificence. The proof of this is in many texts from the Qur’aan and authentic Sunnah. One of them is the saying of Allaah, the Most High:

[Allaah is] the Rabb of the heavens and the earth and all that is between them, Ar-Rahmaan (the one whose Mercy encompasses everything), so worship him alone and be patient and firm on his worship, do you know of any who is similar to Him? [Qur’aan, Soorat Maryam, 19:65]

So Tawheed centers upon three types:

1-Tawheed ar-Ruboobiyyah (Tawheed of Lordship): Singling out Allaah with creation, sovereignty and control of Affairs.

2-Tawheed al-Uloohiyyah (Tawheed of Worship): Singling out Allaah with all worship such that no kind of worship could be offered to anyone or anything besides Allaah.

3-Tawheed al-Asmaa’ was-Sifaat: Singling out Allaah with whatever names and attributes He has affirmed for Himself in His Book, or upon the tongue of His Messenger. So the believer affirms what Allaah has affirmed for Himself, and denying whatever He has denied from Himself, without Tahreef (changing and distorting their meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (describing how they are), and without Tamtheel (likening them to those of His creation).

This true belief in Tawheed is not the “Tawheed” of the foremost Soofis. Their Tawheed reflects different creeds and is considered by many as “hidden knowledge” which may be only attained by the elite:

01 – Al-Hulool:[13] In mystic Soofism it refers to the Divine incarnation in the so-called Soofee saints.

Imaam ibn Taymeeyah classified the Hulool into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eessa (alayhi assaalm) and like that of the extremist Shee’ah and Soofee mystics who claim that Allaah is incarnated in ‘Ali ibn Abee Taalib (radhi Allahu anhu) and in special Soofee saints, respectively. The second kind is the general Hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [14] 

How The Believing Woman should utilize Her Time – Owais al Hashimi [Audio|En]

How The Believing Woman should utilize Her Time | Owais al Hashimi

Listen / Download Mp3 Here (Time 1:33:15)

An Excellent timely reminder by our brother and teacher Abu Abdillaah Owais al-Hashimi where he highlights the importance of how a believing female must utilize her time, along with some practical advice according to the Quran and Sunnah.

May Allaah bless him.

Sisters on line Conference 8.11.2014

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