Selected Examples from the Characteristics of the Extremist Khawaarij – Aadil bin ‘Alee Al-Furaydaan

About the Book: 

This is a complete translation of the small booklet “Al-Masaa’il-ul-Muntaqaat min Sifaat al-Khawaarij-ul-Ghulaat” [Selected Examples from the Characteristics of the Extremist Khawaarij] compiled and prepared by a student of knowledge, ‘Aadil bin ‘Alee Al-Furaydaan, and reviewed and examined by Shaikh Saalih bin Fawzaan Al-Fawzaan and Shaikh Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis.

In this treatise, the author briefly touches upon the definition, history, and characteristics of the Khawaarij, one of the first and most dangerous sects in Islamic history whose effects and ideologies continue to exist up to today and will remain until the Final Hour. The majority of the treatise is dedicated to outlining the major and distinguishing attributes of the Khawaarij, which the author counts at 58.

It is important to study and be aware of these attributes so that one may avoid characterizing himself with them and thus fall into the ranks of the Khawaarij. This is from the perspective of learning evil in order to avoid it. And it is also beneficial since today, the ways and ideologies of the Khawaarij are prevalent, as can be seen in terrorist acts, suicide missions, assassinations and political strife. So by understanding the characteristics of the Khawaarij, the reader will be able to identify the perpetrators of such crimes, acknowledge their remoteness from Islaam and the fact that they are indeed from the extremist Khawaarij.

Excerpts from the Book: 

“The word Khawaarij is the plural of Khaarijee, and that refers to a person that removes himself from the obedience of the true ruler, outwardly proclaims opposition to him and incites the people against him.”

“If someone (1) outwardly proclaims rebellion against the Muslim rulers or (2) holds Muslims to be disbelievers due to major sins, apart from Shirk, or (3) justifies the views of the Khawaarij and considers it permissible to shed the blood of Muslims in the name of Jihaad in the Way of Allaah and in the name of changing an evil, then these are all factors for identifying the Khawaarij.”

“‘Alee tried to convince ‘Aa’ishah, Talhah and Az-Zubair of the pressing importance of first declaring allegiance to the ruler and then to seek retribution for the murder of ‘Uthmaan. The matter finally became resolved in their mutual agreement to that. However, on the following day, the callers to mischief mobilized their forces and began skirmishes and clashes on both sides. So the peace-makers from both groups thought that the other group had deceived the other, and fighting broke out. The battle that ensued, which later came to be known as the Battle of the Camel, ended with the death of Talhah, Az-Zubair and ten-thousand members from each group.”

The Fifteenth Characteristic: They go to extremes in worship. So they perform acts of worship to the extent that those who see them become amazed with them and they become amazed with themselves. [As-Sunnah of Ibn Abee ‘Aasim (no. 945) from the hadeeth of Anas bin Maalik] Ibn ‘Abbaas said: ‘And I have not seen a people that are stricter in their exertion (of worship) than them. Their hands are like the calluses of camels and their foreheads are marked due to the traces of prostration.’ [Majma’-uz-Zawaa’id (6/240)]”

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The Following short articles are extracted from this eBook:

Origins of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

Attributes and Characteristics of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil

AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book: 

This is a translation of the small treatise titled “Hiwaar ma’a Jamaa’at at-Takfeer” (A Debate with the Jamaa’at at-Takfeer) by Imaam Muqbil bin Haadee Al-Waadi’ee, may Allaah have mercy on him. The source used for this e-book was the treatise that is found within Imaam Muqbil’s book Fadaa’ih wa Nasaa’ih (pg. 168-186) [Dar-ul-Haramain: 1st Edition; 1999]

In this treatise, Imaam Muqbil refutes the false concepts of the Takfeeri Jamaa’at, a group that was founded in Egypt by a man named Shukree Mustafaa, and which later spread to other Muslim countries. Their beliefs revolve around declaring Muslims to be disbelievers, hence the name Jamaa’at at-Takfeer, declaring the leaders infidels and actively calling the people to revolt against the Muslim governments and anyone that supports them. Even though Mustafaa was executed in 1978, the false concepts of his group have still managed to creep into the hearts of many Muslims today.

This treatise is especially important, since it deals with the beliefs of those who in recent times call to rebellion, revolution, terrorism and those who seek to spread instability in the Muslim lands as well as throughout the world.

Quotes from the Book: 

“The best remedy for them is to seek knowledge. As for one of them remaining ignorant and not knowing anything about the Arabic language, and then he says: ‘We are men and the Companions are (also) men’, then yes, you are men and the Companions, too, are men. However, the difference between you and the Companions is like the difference between the heavens and the earth.”

“Who is it that the Jamaa’at at-Takfeer preys on? They prey on those individuals who have enthusiasm and zeal for their Religion based on ignorance. The founder of the Jamaa’at at-Takfeer, which has appeared during these recent times, was Shukree Mustafaa Al-Misree, who used to be part of the Bankrupt Brotherhood (Ikhwaan-ul-Muslimeen). Then he experienced great trials in prison and was hardened along with a group of individuals. The governments (at that time) strove hard to disunite the Muslims. So this group would call themselves the Jamaa’at-ul-Hijrah (The Party of Withdrawal). This Shukree Mustafaa used to have some knowledge and he would challenge the faculty of the Azhar University to debate with him, but the Azharees would be afraid due to two reasons: First: All that many of them had to offer was a scanty portion of knowledge of Hadeeth and knowledge of the Book and the Sunnah. So they were either only strong in their knowledge of Grammar or their knowledge of Fiqh. Second: They feared that if they beat him, he and his group (Jamaa’at) would come to them at night and kill them. As a result of this, the group grew and spread. So it originated in the Jamaal ‘Abdun-Naasir Prison and then spread to Sudan and to the lands of the Sacred Precincts (Makkah and Madeenah), inconspicuously, and to Yemen, openly. Jamaa’at Ansaar-us-Sunnah rose against them in Sudan after we said that there were some individuals from the Jamaa’at at-Takfeer amongst them. So they feared that people would hear this speech and therefore not support them anymore.”

“So the one who these Takfeeris prey on is the individual who has lots of zeal for the Religion based on ignorance. I challenge all of them – the Egyptians, Sudanese, Yemenis, Kuwaitis and Algerians among them to bring forth one scholar from amongst them. And they claim that they strive hard to have a scholar amongst their ranks! We seek refuge in Allaah from any scholar agreeing with your Da’wah, for he would then be one of the dogs of the Hellfire on the Day of Judgement, and he would shoot out from the Religion just as an arrow shoots out from the hunted game.”

“This is how Ahlus-Sunnah is, may Allaah preserve them – they are the ones who confront the people of falsehood, such as the Jamaa’at at-Takfeer. Don’t think that I am condoning the other groups, for I consider them to be the product of ignorance and calamities caused by the enemies of Islaam in order to split up the ranks of the Muslims. So I say to the Jamaa’at at-Takfeer: You must repent to Allaah and ask the people of knowledge (when you are unaware of matters), as Allaah says in His Noble Book: ‘So ask the People of the Reminder if you don’t know.’ [Surah An-Nahl: 43] This is since if you were to ask one of them what’s your proof on raising the hands in prayer, you would find him saying: ‘I don’t know.’ Or if you were to ask him what’s your proof for prostrating on the seven limbs, he would reply: ‘I don’t know.’ But yet after all that, he puts himself in charge of declaring Muslims to be disbelievers! So take things easy, you small ignoramus! How can you put yourself in charge of declaring Muslims to be disbelievers?? By doing this, you would be assisting the Communists, the Ba’athees, the Naasirees and the governments, rather, the enemies of Islaam, in splitting up the ranks of the Muslims. Then you would just dwindle away (and be forgotten) like Shabeeb, Naafi’ bin al-Araq, ‘Imraan bin Hattaan and other heads of the Khawaarij. So the ignorant ones melt way, but the Sunnah of Allaah’s Messenger remains and continues.”

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The following short articles extracted from the above eBook:

Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil

Returning a Reply to the one who Requested me not to Print my Book – Shayikh Ahmad Najmee

AUTHOR: Shaikh Ahmad bin Yahyaa An-Najmee
TRANSLATED: Al-Ibaanah.Com

About the Book:

This is a traanslation of the small booklet Radd-al-Jawaab alaa man Talaba Minnee ‘Adam Taba’il-Kitaab (Returning a Reply to the one who Requested me not to Print my Book) by Shaikh Ahmad bin Yahyaa An-Najmes, may Allaah preserve him.

The original source for this booklet was a letter Shaikh Ahmad An-Najmee sent to Shaikh ‘Abdullaah bin Jibreen in response to a letter he received from the latter requesting him not to print his book Mawrid-ul-Adhb az-Zulaal, which is a valuable work consisting of about 300 pages and provides an in-depth analysis and refutation of the deviant groups, Jamaaat at-Tableegh and Ikhwaan-ul-Muslimoon.

This magnificent book was published in 1418H with forewords from Shaikh Saalih al-Fawzaan and Shaikh Rabee‘ bin Haadee Al-Madkhalee. The letter was also later published and distributed, in order to refute those who misuse Shaikh Ibn Jibreen’s erroneous  stances regarding Hasan Al-Bannaa and the Ikhwaan-ul-Muslimoon as a means to attack the Salafi Da’wah and create disunity amongst its ranks. May Allaah reward Shaikh Ahmad An-Najmee for the sincere advise, valuable work and exposition of the deviations of Hasan Al-Bannaa that he produces in this treatise.

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Read the Book Below:

Returning a Reply

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

From Ahmad bin Yahyaa An-Najmee to my brother and loved one for the sake of Allaah, a member of the Committee of Religious Verdicts (Daar-ul-Iftaa), Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Jibreen:

As-Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh. To Proceed:

I am in receipt of your kind letter written on 4/11/1418H as well as your valuable gift, which was copies of your precious books, may Allaah reward you with good, bless you, guide you and me and protect you and me from the evils of our souls. And since I am thanking you for the gift, I also thank you for your advice and for your openness, if only they were put in their proper place, since a Muslim is only obligated to accept the advice if that person’s advice implicates an incorrect understanding or an erroneous statement. So I apologize and ask your forgiveness beforehand if I state something in this discussion that you may interpret as being or having in it that which hurts your feelings. So I say:

You stated in your letter concerning my book “The Pure and Pleasant Spring containing criticisms of the beliefs and actions of some of the Methodologies used in Da’wah”:[1] “I was delighted by this splendid title … (up to where you said) … but when I reached the ninth chapter, I encountered that which I didn’t expect…” I felt saddened upon reading your letter that such a thing would emanate from the likes of someone with your standing, in terms of knowledge and status. Why did you not continue reading it in order to find out if what I had written in it was the truth or falsehood? So if it were true you would then support it, acting on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam), the prophet of guidance and the messenger of mercy, when he said: “Assist your brother whether he is oppressing or being oppressed.” It was said: “A person can help him if he is oppressed but how can he assist him if he is oppressing others?” He (sallAllaahu ‘alayhi wa sallam) said: “Impede him or prevent him from oppressing (others).”

And if what I had written in it were false, you would then assist me by clarifying the truth to me with proofs and evidences. And I would have been ready to accept that from you and to thank you and supplicate for you, because you would have saved me from a sin and a wrong that I would have fallen into. But this is on the condition that this criticism would be detailed with clear proofs and decisive evidences, which would clarify to me my error. But as for you reaching the ninth chapter and then abandoning reading the rest of it and thereafter launching an all-out attack without proofs, then I can never accept this from you or agree with you on it.

As for your saying that the title pleased you and that you decided to read the whole book, stating: “I was delighted by this splendid title such that I set out to read the entire book. However, in the beginning of it, I found beneficial subjects regarding Calling to Tawheed and the methodologies employed in Da’wah. But when I reached the ninth chapter, I encountered that which I didn’t expect from the likes of you, such as attacks on the personality of Hasan Al-Bannaa. And you unleashed great anger against him”, then I say:

First: Allaah, the All-Knower of what is seen and unseen, knows that I did not intend to attack the honor of anyone, not Hasan Al-Bannaa or anyone else. This is especially since I know that on the Day of Judgement people’s rights will be recompensed with the taking of good deeds (from others’ scales) and the giving of bad deeds (to others’ scales).

Second: You know that mentioning the bad qualities a person has in him is permissible if it is done for a beneficial reason, and this is from the allowable forms of backbiting. The proof for this is what the Prophet (sallAllaahu ‘alayhi wa sallam) told Faatimah bint Qays when she came to him seeking advice on who to marry. He (sallAllaahu ‘alayhi wa sallam) said: “As for Mu’aawiyah, then he is utterly broke, he has no money. And as for Abu Jahm, then he beats his wives. Instead, marry Usaamah.”

And he (sallAllaahu ‘alayhi wa sallam) consented with Hind bint ‘Utbah’s statement concerning (her husband) Abu Sufyaan that he was: “A stingy man who doesn’t give me enough money for me and my children.”

And he (sallAllaahu ‘alayhi wa sallam) said concerning a man who sought permission to enter his home: “What an evil brother of his family he is.”

Third: You also know that the Scholars of Hadeeth spoke against those narrators who had in them that which necessitated that their reports be rejected and declared weak. So they issued such statements as: “So and so is a liar”, “So and so is a fabricator”, “He narrates from reliable reporters that which is not found in their narrations”, “So and so has weak memory”, “So and so make many errors”, and “So and so is heedless.”

They did this out of sincerity to Allaah, His Messenger and the Muslims, and in order to defend the Sunnah of Allaah’s Messenger from having what isn’t part of it enter into it. This was such that when it was said to one of these scholars: “What will you do when these people – meaning those whom he spoke against and criticized – come to you on the Day of Judgement disputing with you (i.e. seeking their right)?” He responded: “That all of these people be my opponents (on the Day of Judgement) is more beloved to me than that the Messenger of Allaah be my opponent on the Day of Judgement.”

So because of this, they spoke out against the criticized narrators without any hesitancy and they considered that as being the best of their deeds, which they hoped would be stored for them and wished would be rewarded.

Fourth: You stated in your book “The Lone (Ahaad) Reports in the Prophetic Hadeeth” in the fifth chapter on “Efforts of the Scholars in Preserving the Hadeeth” (pg. 30), and you were correct in what you said that:

“2. Investigating the Conditions of the Reporters and Researching their Status in Hadeeth and their Qualification for conveying it: They took it upon themselves to speak out against them, from the aspect of sincerity to the ummah, since they were entrusted for conveying something from the affairs of the Religion that had a ruling in it. And they distinguished this aspect as being separate from the general forbiddance of backbiting, due to what it contained from overall benefit to the ummah.”

This is the view of all of the people of knowledge from the scholars of Fiqh and Hadeeth, without exception, may Allaah reward them with good. You will see in what follows that I only spoke against Hasan Al-Bannaa and those who follow his group in order to sincerely advise the ummah. And I am not praising myself, as Allaah knows all that we conceal and reveal and nothing is hidden from Him whether it is in the the heavens or the earth.

Fifth: Please think, what is the reason that caused me to speak against this man who died while I was still in my adolescence? [2] He didn’t shed any of my blood or destroy my honor, nor did he take any of my wealth. So what is it that caused me to speak out against him when he didn’t transgress against me personally in any way? If I had spoken against him without him having previously oppressed me or not due to some religious benefit, just speaking against him for the sake of it, then I would be an oppressor and a transgressor and Allaah would take his right from me.

Sixth: We are afflicted in this time of ours with methodologies of Da’wah that have come to us from abroad,[3] which turn the eyes away from Major Shirk and allow it to spread. The greatest of these in terms of self-corruption and corrupting of others is the methodology of the Ikhwaan-ul-Muslimeen for it indeed brainwashes the minds of the youth who are raised upon its way, transforming them into revolutionists, takfeeris, terrorists and khawaarij. The proofs for this are many, the most significant of them being the own acknowledgement of this by those who bombed the upper part of Riyadh – ‘Abdul-‘Azeez ‘Athaam and his cohorts. So this is what caused me to write about him (i.e. Hasan Al-Bannaa) and his group, before the story of this bombing occurred.

Seventh: Concerning your saying that when you reached the ninth chapter, you encountered that which you didn’t expect from me, such as attacking the personality of Hasan Al-Bannaa, and that I unleashed great anger against him and that I took his words to mean what he didn’t intend, my response to this is:

If you had read the entire book with impartiality, you would have known that I made clear what this methodology and its founder have in them from opposition to the Islamic Legislation and the Creed of the Salaf. He is the one, according to his own brother’s acknowledgement, who would boastfully say, and this is widely circulated in the books of his party:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

So if you think that I understood from his words that which he didn’t intend, then please interpret for me what this statement of his contains religiously and intellectually, other than wahdat-ul-wujood.[4]

And Secondly: He is the one who would recite the following poetry: “May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

Interpret these verses with an interpretation that this wording contains other than that of Major Shirk, as in his statement “And pardoned everyone of what they did and will do (of sins)” and other than that of a lie against Allaah’s Messenger, as in his statement: “This beloved one (i.e. Muhammad) along with his loved ones has attended”, as well as what these words contain from affirming the lies of the Sufis who say that the Prophet attends their innovated gathering, which is nothing else but the celebration of the Prophet’s Birthday.

Third: Explain to me his praise for Al-Mirghanee, who was well known for wahdat-ulwujood with an explanation that would please Allaah and His Messenger and then the believers other than that he was pleased with wahdat-ul-wujood and praised those who held that view.

Fourth: Explain to me the statement he made to the Associated Press: “There is no religious enmity between us and the Jews” with an explanation pleasing to Allaah and His Messenger and then the believers other than the fact that he was flattering the Jews and Christians by lying on Allaah, His Messenger and the Religion of Islaam.

Fifth: Explain to me why he attended the gravesite of Sayyida Zaynab (radyAllaahu ‘anhaa) on the occasion of the yearly migration, and why he didn’t mention the Shirk that occurred there nor forbid it, even though he saw people making Tawaaf around the grave and asking the one buried in it requests that only should be made to Allaah? Explain that to me in a way that pleases Allaah and His Messenger, and then the believers, other than that it was because he was pleased with Major Shirk and that he permitted it with himself and in his methodology.

Sixth: Explain to me why he would walk to the graves of Ad-Dasooqee and Sinjar on foot, 20 kilometers going and (another) 20 kilometers returning, with an explanation pleasing to Allaah and His Messenger and then to the believers other than that it was because he was either performing a polytheistic form of visitation or an innovated form of it.

Seventh: Explain to me why he strived to unite the Sunnees and the Raafidees with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of what the Raafidah were upon from innovations and deviations or that he was lenient towards them and their deviations and sacrificed the Islamic Creed for the sake of pleasing them.

Eighth: Explain to me how he could combine between opposing factors in the description of his Da’wah (Call), (stating) that it was a “Call to the Salaf, a Path upon the Sunnah and a Sufi Reality.” Is it possible that these opposing factors can be united? Is it possible to unite Sufism and Salafiyyah and to unite Sufism and the Sunnah? Trying to combine between these two is like trying to mix water with fire!

Ninth: Explain to me the ten pillars of his ba’yah (pledge of allegiance) with an explanation pleasing to Allaah and His Messenger and then the believers, other than that he brought a new legislation to the Da’wah.

Tenth: Explain to me why he took the bay’ah (pledge of allegiance) from people who bay’ah was binding on other than that it was because he was disobeying Allaah and His Messenger and introducing new laws into Islaam, which neither Allaah nor His Messenger gave permission for.

Eleventh: Explain to me why he made obedience to him, which he placed as a condition in his bay’ah, as something obligatory to be carried out immediately and without any reservations, even though according to Islaam, obedience is restricted by two things:

1. It must be with regard to something good, and
2. It is dependent upon one’s ability.

So isn’t this legislating a law into the Religion, which neither Allaah nor His Messenger authorized?!

Twelfth: Explain to me why he limited Islaam to just twenty principles or why he gave these principles the ultimate importance with an explanation that Allaah and His Messenger, and then the believers would be pleased with, other than that it was because he introduced a new legislation into Islaam.

Thirteenth: Explain to me why he said Tafweed was the madh-hab of all of the Salaf without exception, with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of the madh-hab of the Salaf regarding Allaah’s Attributes or because he forged a lie against them stating that the Salaf would believe in the meaning (of the Attribute) but return knowledge of how the attribute was to Allaah.

Lastly, I say: If you can interpret and explain these statements of his, which I just mentioned, with explanations that do not contradict the Religion and do not leave from the fold of what is contained in the wording, then I rightfully deserve your comment of me understanding from his words that which they don’t contain. And if you are unable to do that, then it becomes clear that you lied on me and slandered me with this statement. And know that I will not seek my right from you, even if your wronging of me becomes manifest, except before Allaah on the Day of Judgement. However I will place between you and I the noble Shaikh, ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, Chief Muftee of the Kingdom (of Saudi Arabia), head of the Committee of Senior Scholars, and head of the Committee for Religious Research and Verdicts, as well as his deputy, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah Aali Shaikh, and Shaikh Saalih bin Fawzaan Al-Fawzaan, Shaikh ‘Abdullaah Al-Ghudayyaan and Shaikh Saalih Al-Atram to read the ninth chapter of the book from its beginning to end. So if they find that I have misinterpreted Al-Bannaa’s words in a way that they were not intended then they shall pronounce me guilty, and if they find that the one who stated this wronged me and slandered me with this statement, then they will find him guilty.

As for your statement that I took my anger out on him, then Allaah knows that I didn’t write what I wrote except to clarify the truth and to advise the people. This is what I hope for and I am not praising myself nor am I purifying my soul from sin:

“Verily the soul commands to evil except for those whom my Lord has mercy on. Verily, my Lord is Most Forgiving, Bestower of Mercy.” [Surah Yoosuf: 53]

And if there was some anger on my part, then Allaah knows that it was only for His sake. This is since, it can hardly be imagined that I would be angry for my own sake towards a man that didn’t oppress me in any way, along with there being great distances and time-spans between him and I. And indeed I ask Allaah, may He be Glorified, to make my deed sincerely for His Face, intending to please Him by it, and to not make any part of it for the sake of anyone from His creatures. Verily, he is the All- Hearer, the One who responds to invocations.

As for your saying that you encountered that which you didn’t expect from me, then did you find that I disobeyed Allaah and His Mesenger and opposed the Religion of Islaam by clarifying the truth that I did? Didn’t Allaah take a covenant from the People of the Scripture that they would convey the truth to the people and not conceal it? Isn’t this covenant that He took binding upon us? Didn’t the Prophet (sallAllaahu ‘alayhi wa sallam) take this covenant from his Companions when giving the bay’ah (pledge), as is stated in the agreed upon hadeeth of ‘Ubaadah bin Saamit, where he said: “And (we pledge allegiance to you) that we will speak the truth wherever we may be and not fear the blame of the blamers?” Doesn’t Allaah curse those who conceal the truth in His Book, as He states:

“Verily, those who conceal what We have revealed from the clear proofs and the guidance after We clarified it to the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except for those who repent, rectify matters and clarify. These people, I will accept their repentance, and I am the Acceptor of Repentance, the Bestower of Mercy?” [Surah Al-Baqarah: 159-160]

Isn’t refuting those who oppose the mandates and laws of the Religion an obligation upon the people of knowledge? So if they fall short of this necessary obligation and someone fulfills this task, the obligation is removed from the rest. And from the rights he has over others is that they should supplicate for success for him and thank him after thanking Allaah in a good and nice manner, and not that he be confronted with accusations and bad thoughts about him.

Didn’t the Salaf carry out this order and fulfill this obligation, thus authoring numerous books, the likes of which cannot be counted, refuting the innovators from the time of the Taabi’een to this time of ours, and they still continue to do this?

Didn’t you, O Shaikh, write two books refuting the people of innovation, the first of which is the book “Akhbaar-ul-Aahaad”, in which you refuted the Mu’tazilah and whoever holds their views, and the second of which is your book “Al-Faa’iq fir-Raddi ‘alaa Mubaddil-il-Haqaa’iq?”

And, by the One of whom there is no deity that has the right to be worshipped except Him, I truly love a man who defends the religion, protecting it and shielding it, and who refutes those who enter into it that which doesn’t belong to it. However, I don’t know why some of the Mashaayikh, may Allaah guide them, have swerved away from the truth, when they know (better), instead rebuking the one who rises to fulfill this obligation, calling him a criminal, transgressor and an oppressor! And yet on the other hand if this evil were to affect anyone else, the world would be in an uproar and huge commotion. But when it affects the Religion, violating it and oppressing its right, the whole world is peaceful and forgiving! Would we be giving justice to the Religion and fulfilling its right this way, or would we be violating it, disregarding it and neglecting its characteristics, especially if what was affected from it was its foundations, principles and fundamentals, such as Tawheed when it is demolished by Major Shirk, and the Sunnah when it is destroyed by innovations, and the truth when it is ruined by falsehood? So at this point, do you hold that we should remain silent? No, by Allaah! Unless some of us rise to fulfill this right, since it is a collective obligation. And as for the one who fulfills this obligation (of refuting innovation), he has a huge reward and a grand recompense with Allaah, the Mist High, the All-Able, as has been stated just now.

As for your statement that for the past forty years you received news about him from noble scholars such as Shaikh ‘Abdur-Razzaaq ‘Afeefee, Shaikh ‘Abdur- Rahmaan Ad-Dawsiree, Shaikh ‘Abdullaah bin Humaid and Shaikh ‘Abdul-‘Azeez bin Baaz, and that they praised his Da’wah and mentioned his positive effects and they examined news of him, then I say:

First: As for the Mashaayikh you mentioned, then you probably asked them before they were aware of what is well known today about his condition.

Second: Perhaps during that time news about the outer appearance of his Da’wah reached them. Many people are deceived by the outer appearance of his Da’wah even up to today, because they do not know this (Ikhwaanee) methodology well enough since they didn’t read about it during those times.

Third: If they didn’t say anything against him, then this was because they weren’t aware of any of the mistakes he made. So they had a right to refrain (from speaking against him) if this was the case.

Fourth: But as for now, then it has been made clear and manifest that there are many errors in his Da’wah. And “The one who preserved it is a proof against the one who didn’t preserve it.” This is a principle that is well known amongst the Muhadditheen, and acting on it with regard to this matter is an obligation.

Fifth: As for Shaikh ‘Abdul-‘Azeez bin Baaz, who is the only one who remains alive from them,[5] then he knows what they are upon and there is no doubt about this. He responded to a question related to the movement of the Ikhwaan-ul-Muslimeen founded by Hasan Al-Bannaa, in which the questioner said: “Noble Shaikh, the movement of the Ikhwaan-ul-Muslimeen entered the Kingdom (of Saudi Arabia) some time ago, and they became active amongst the students of knowledge. What is your opinion with regard to this movement and to what extent do they comply with the methodology of Ahlus-Sunnah wal-Jamaa’ah?”

He responded by saying: “The movement of Ikhwaan-ul-Muslimeen has been criticized by specialized scholars because they do not have any enthusiasm with regard to calling to the Tawheed of Allaah and rejecting Shirk and rebuking innovations. And they have specific methods, which are made deficient by their lack of efforts to call to Allaah and their lack of guiding towards the correct Creed, which Ahlus-Sunnah wal- Jamaa’ah are upon. So it is upon the Ikhwaan-ul-Muslimeen to give importance to the Salafee Call to the Tawheed of Allaah, and to reject the worship of graves, the devotion to the deceased and the seeking assistance of those buried in the graves such as Husayn or Badawee and so on. This is what I wanted to convey.” [6]

Did you hear, O brother in Islaam, what Shaikh ‘Abdul-‘Azeez bin Baaz said, may Allaah prolong his life? So why won’t you say similar to what he said concerning the Da’wah of the Ikhwaan-ul-Muslimeen and what it contains from oppositions to the methodology of the Salaf as-Saalih. By this, you would be aiding the truth, removing an evil and advising the ummah.

As for your statement that they would mention his positive effects, then if any of the Mashaayikh you mentioned, with the exception of Shaikh ‘Abdul-‘Azeez bin Baaz, stated that he had positive effects, then he has been deceived just like you. However, what seems apparent from your words is that you are convinced that he had positive effects, therefore I must ask you the following questions, which I hope you can answer clearly and truthfully. So I say:

1. Is it from his positive effects that he was silent about the polytheistic worship that the people committed at the gravesites and tombs present in Egypt and that he didn’t forbid it, as if it had been sent down definitively from the heavens in verses recited?

2. Was from his positive effects the partisanship and division that he left behind amongst the ummah?

3. Is it from his positive effects that he established the Call to the Khilaafah and abandoned the Call to Tawheed, which all the messengers called to?

4. Is it from his positive effects that he caused the youth to hate the leaders and the scholars and prepared them to overthrow the present (Muslim) countries in order to establish a Khilaafah, which they claim will be opposite to them?

5. Is it from his positive effects that he brought about the false ascription of faults and blemishes on the leaders and the scholars, which his followers do, claiming afterward that these leaders are not fit for ruling and that the scholars are only flattering them?

6. Is it from his positive effects that he transformed the youth and placed them in positions in Da’wah while they were ignorant?

7. Is it from his positive effects that he instituted giving bay’ah (pledge of allegiance) to common people whilst abandoning those who rightfully deserve the bay’ah, such as the rulers?

8. Is it from his positive effects that he called to the coming together of the Shi’ees and the Sunnees? What is meant by coming together, is that each group should refrain from criticizing any of the beliefs of the other groups, so that the first group can come closer to the second group.

9. Is it from his positive effects that he claimed that the Salaf would commit Tafweed, designating the meaning of all of Allaah’s attributes (back to Allaah)?

10. Is it from his positive effects that he said: “There is no religious enmity between us and the Jews” which means that the Jews are our brothers?

11. Is it from his positive effects that he said: “We will work with one another in that which we agree on, and overlook from one another that which we differ on” which means that we should nullify the acts of commanding good and forbidding evil, which Allaah described the believers with, while praising them, in His saying:

“You were the best nation brought forth for mankind – commanding towards good and forbidding from evil and believing in Allaah” [Surah Aali ‘Imraan: 110] and other ayaat?

12. Is it from his positive effects that he gathered together people whose beliefs differed and whose convictions varied? So this person is a Sunnee and that person is a Shi’ee. This person is a Sufi and that person is a Jahmee. This person is an Ash’aree and that person is a rationalizing Mu’tazilee and so on and so on. And he claimed that they are all brothers because they say Laa Ilaaha IllaaAllaah Muhammad Rasoolullaah!

13. Is it from his positive effects that he revived innovations, amongst which was the innovation of celebrating the Prophet’s Birthday and his attending a gathering for it?

14. Is it from his positive effects that he claimed that the Messenger (sallAllaahu ‘alayhi wa sallam) attended his gathering, blessed it and forgave the sins of those present?

15. Is it from his positive effects that he was immersed in Sufism, having passion and affection for it?

16. Is it from his positive effects that he limited Islaam to twenty principles, making that binding upon his followers?

17. Is it from his positive effects that he made the conditions of bay’ah ten and that he obligated conditions that are not found in the Book of Allaah or in the Sunnah of His Messenger?

18. Is it from his positive effects that he made blind obedience a condition for the bay’ah, where he said: “By obedience I mean that the command should be carried out and executed immediately in times of hardship and in times of ease, in things pleasing and in things detested. This is because the levels of this (Ikhwaanee) Da’wah are three…(up to where he said about the second level, which is the level of Formation)…Organizing the da’wah in this level is to be carried out purely in a Sufi way from the spiritual standpoint and militarily from the practical standpoint.” [7]

Hearing and obeying is obligatory to the one in authority. However it is constrained by two restrictions:

First: It must be obedience with regard to something good. So there is no obedience to be given if it entails disobedience to Allaah.

Second: It must be in those things that a person is able to do, therefore he is not required to do what he is unable to. The Prophet (sallAllaahu ‘alayhi wa sallam) would instruct his Companions to only obey in what they were able to.

19. Is it from his positive effects that he attended the gravesite of Sayyidah Zaynab (radyAllaahu ‘anhaa) on the occasion of the annual gathering, and did not reject one word of the Shirk that took place there? On the contrary, he would advise and encourage the attendees to purify their souls and hearts from spite and malice!

20. Is it from his positive effects that he allowed Coptic Christians to enter his organization, making them supporters of his Call? Did any of the callers ever do this?

21. Is it from his positive effects that he established an assembly for Muhammad ‘Uthmaan Al-Mirghanee, who is well know for his belief in wahdat-ul-wujood, praising him and saying in this gathering: “Indeed, we the gathering of Ikhwaan owe the Mirganee leaders pure affection and a warm welcome?”

22. Is it from his positive effects that he would go to public assemblies from the first night of Rabee’-ul-Awwal to the 12th of Rabee’-ul-Awwal in which he would recite a chant that consists of Major Shirk:

“May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

23. Is it from his positive effects that he and his associates would travel three hours on foot going and three hours returning in order to visit the graves of the elite among the Husaafee Shaadhilee Order? But if it is said that his intention behind visiting was for purposes related to the Sunnah (i.e. to remind himself of death), then we say that it is not permissible to set out on a journey to them.

24. Is it from his positive effects that he would chant the following verses, which clearly indicate wahdat-ul-wujood:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

25. Is it from his positive effects that he claimed that Tawassul, which is the greatest of ways that people fall into Shirk, is from the subsidiary issues, which should not be given importance?

Lastly, I ask you, by Allaah, are these things that I have just listed above in these numbers in agreement with the Religion or in contradiction to it?

And I ask you, by Allaah, a third time: Is the one who clarifies the truth to the people and defends the Creed considered erroneous and a criminal who deserves to be censured, reprimanded, incriminated and told that your books should not be printed?

As for your statement that they excused him from the errors he committed, then I say:

First: What are the errors that should be excused – aren’t they those that are made in subsidiary issues, which stem from Ijtihaad? So are the errors committed by Al- Bannaa on subsidiary issues, such that they can be excused? And is Al-Bannaa from the people of Ijtihaad whose status should be preserved? Who are his teachers whom he studied religious knowledge under?

Second: Errors made in matters of Creed are not excused based on the unanimous agreement of the scholars from Ahlus-Sunnah wal-Jamaa’ah. And the books that they wrote refuting the innovators during every era and every location, which are too many to be counted, from the time of the Taabi’een to our present time, bears witness to this.

Third: The Mashaayikh you mentioned are from Ahlus-Sunnah wal-Jamaa’ah, and if they knew of Al-Bannaa’s contradictions against the Religion in fundamental issues and matters of Creed, they would not make excuses for him.

Fourth: As for your saying that they excused him, then this is an allegation on your part. So if you have with you something that confirms this, then present it. This only applies to you with respect to those who have passed away. But as for Shaikh ‘Abdul- ‘Azeez [8] then he is still alive and his stance regarding them (i.e. Ikhwaan-ul-Muslimeen) is well known. And he is our Imaam and our role model, and we know from the Shaikh that he refutes every error that he hears or learns of even if the one who commits it may be far away and even if the error is in relation to subsidiary issues. So how many errors has he refuted – they are too many to be taken into account. And if they were to be counted, then it would be long. And if it is possible, I will write to him asking:

“There is a person that claims that you have excused Hasan Al-Bannaa for the errors in Creed that he made, so is this correct?”

Fifth: Even if we assume that someone from Ahlus-Sunnah excused him for what he committed from errors in Creed, then his opinion of excusing him is to be considered as irregular and in contradiction to what Ahlus-Sunnah wal-Jamaa’ah are upon.

Sixth: As for the one who excused him, did he say that he can’t be refuted? If he said that he can’t be refuted, then he has aided the innovators and troublemakers who seek to deviate others by it.

As for your saying: “And they found in his words that which makes it known that he is a Mukhlis (sincere), Muwahhid (affirmer of Tawheed)”, then I say:

As for his being sincere (mukhlis), then no one can know this except Allaah because sincerity is something hidden, which only Allaah has knowledge of. It is stated in the authentic hadeeth: “Actions are only base don’t heir intentions, and indeed every person will have only that which he intends.” [9]

And in the hadeeth of Abu Moosaa: “Whoever fights so that the Word of Allaah could be the highest, then it (his fighting) was for the sake of Allaah.” And in the hadeeth of Ibn Mas’ood reported by Ahmad: “Perhaps a person may be killed between two groups and Allaah only knows his intention.”

And in the hadeeth of ‘Ubaadah: “Whoever fights not intending anything except recognition, then he will have what he intends.”

And in the story of the (brave) man who would follow and kill with his sword every pagan he encountered (during a battle), and the Companions were amazed by him and said: “No one amongst us has profited today like so and so has profited.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “He is from the inhabitants of the Hellfire.” So a man followed him the next day (while the battle continued), and found him fighting (with polytheists). When he had suffered many wounds, the man placed the tip of his sword on his upper chest and fell on it, thrusting it in him and thus killing himself. The man (who followed him) then went to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “I bear witness that you are the Mesenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Why is that?” He said: “That man about whom who said what you said yesterday killed himself.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Rise, O Bilaal, and announce to the people that no one shall enter Paradise except a believing soul, and that Allaah will indeed aid this religion by an evil man.”

The important point here is that sincerity is something hidden, which no one has knowledge of except Allaah.

As for you saying that he is a Muwahhid,[10] then this is a testimony and a commendation for him on your part that Allaah will question you about. It is obligatory for you to think carefully before sending out such commendations – where they put in their proper place or not? I don’t know if perhaps this is due to ignorance on your part of what Al-Bannaa fell into from Shirk, his disregard for those who committed it, as well as their polytheistic rituals, and his accepting them as members in his methodology. He is the one who said during the innovation of the Prophet’s Birthday:

“This beloved one (i.e. Muhammad) along his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

This means that the Messenger of Allaah attends their gathering, blesses it and pardons and forgives them! So I ask is this Shirk or not, O Shaikh?! And is the one who says such a statement and chants it a Muwahhid?! Is the one who takes the bay’ah (pledge of allegiance) in accordance with the Husaafee Shadhilee (Sufi) order a Muwahhid?! Have you come to know that the Sufis are Muwahhids and that they call to Tawheed, or that they commit Shirk and call to polytheism and innovation? Are you aware that Sufism is built upon Shirk and that it weaves its thread and fabric from polytheism and innovations?! Did you know that Hasan Al-Bannaa used to walk by foot, 20 kilometers going and the same distance returning, every Friday, to visit the graves of the (deceased) high members of Sufism, like Ad-Dasooqee, Sinjar and their likes? Is the one who does this a Muwahhid? O Shaikh, fear Allaah and know that you have severely damaged and violated your Tawheed by testifying that those upon Shirk (polytheism) and Bid’ah (innovation) are Muwahhideen. So repent to Allaah and turn to Him before time runs out.

Indeed, the true Caller who was a Muwahhid was Shaikh Muhammad bin ‘Abdil- Wahhaab, may Allaah have mercy on him, as well as those who treaded upon his methodology and followed his way from the scholars and the leaders from his time and the time of the Ameer, Muhammad bin Sa’ood up to this day of ours. May Allaah have mercy on those of them who passed away and preserve those of them who remain living.

And also the Shaikh, ‘Abdullaah bin Muhammad Al-Qar’aawee, who spread Tawheed throughout the southern areas (of Saudi Arabia) with the help of the late king, who went by the nickname of “The Falcon of Arabia”11 and who brought most of the areas of the (Arab) peninsula together under his sovereignty, uniting them under his rule, and cleansing them of aspects of polytheism and innovation. And he was followed in this by his noble children, may Allaah have mercy on those of them who passed away and may He preserve those of them still living.

I ask you, by Allaah, O Shaikh, if a person were to ask you: “What do you say concerning an individual who participated in a procession from the first of Rabee’-ul- Awwal to the twelfth of Rabee’-ul-Awwal and happily chanted verses of poetry, which I mentioned previously, amongst which was:

“This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins)?”

Will you make a ruling on him, that he is upon Shirk or Tawheed? What would be your answer?

And if you were asked about a man who endured the hardship of traveling by foot every week the distance of twenty kilometers to the Sufi gravesites and then the same distance returning, how would you judge this individual? Would you say that he is a Sunnee or an innovator, and would you say that he is a Muwahhid or a Mushrik?

So fear Allaah man and return to the truth, and repent to Allaah for indeed He accepts the repentance. Do not misguide the people, especially the students of knowledge, by defending the innovators. This traveling that Hasan Al-Bannaa and his associates would do every week is not free from three possibilities:

1. Either they intended to supplicate to those buried in the graves, which is Major Shirk and takes one out of the Religion, or

2. They intended to supplicate to Allaah while at these gravesites, which is an innovation, or

3. They intended to visit the graves as part of the Sunnah (i.e. to be reminded of death). However this couldn’t be achieved except by setting out on a journey, and setting out on a journey to make the lawful visitation of the graves, is an innovation. So based on this, the one who does it is either a polytheist or an innovator.

As for your statement: “Allaah granted benefit through his Da’wah and guided many people”, then:

What benefit came about for them? Is having disregard for Major Shirk and being silent about those who perform it, such as the deviants and the innovators considered a benefit? Is keeping silent about evil and not forbidding it – which stems from the principle that Hasan Al-Bannaa instituted: “We will work together in that which we agree on and pardon one another in that which we disagree on” – is this a benefit. Are those who are calling to the Khilaafah and who have abandoned calling to Tawheed, which was the way of all the messengers, a benefit?!

Is intending to destroy the present (Muslim) states and revolting against them, even if those who govern them are Muslims and rule by Allaah’s Legislation, establishing the penal laws, a benefit?

Rather, the Da’wah (Call) of the Ikhwaan (Al-Muslimoon) only destroys the youth and doesn’t benefit them, and it only corrupts them and doesn’t rectify them. As for your statement that you didn’t stop hearing him being praised in gatherings and his books being read until about seven years ago when the brothers turned against him and degraded his rank, then I say:

Is this a proof for him? If someone praises his methodology or praises him, who doesn’t know what is in his methodology from destructive ideologies and what he had from vile errors, this is not a proof for him or a scale determining the correctness of his methodology.

You know as well, deep down inside, that this is not a proof, and that they only praised him when they were misled by the general outer appearance of his methodology. But when they came to realize what he was upon, they rebuked it and censured him. and they had every right to do what they did.

O Allaah, You indeed know that we do not intend to disparage anyone nor to speak out against anyone, rather we only intend to clarify the truth and to warn the youth and the students of knowledge from the methodologies that consist of innovations and deviations. And we are only pointing out to them the errors in them so that they may not be deluded by them, entering into them and missing the path of truth, thus being misguided and misguiding those who come after them.

As for them having degraded his rank, then this is not correct. Rather they said about him what was conveyed to them with statements established in their sources, mentioning the names of the books and their page numbers. So are they degrading his rank when they relate these quotes to convince the youth that this methodology is erroneous because it contains truth and falsehood and mixes that which is correct with that which is wrong? This is like someone who drinks from water with impurities and dirtiness, and next to him is a person who drinks from water that is pure and free from pollution. Which of these two would you love most to drink from? So by doing this are they degrading or destroying his status?

I say: No, then again no. Rather, the heavens and the earth were not established nor were the messengers sent nor were the divine books revealed except to establish the truth and suppress the falsehood and to command the good and forbid the evil. So if the universe is void, or more appropriately, if the earth is void of one who will establish the truth for the sake of Allaah and those who command good and forbid evil, the earth will earn Allaah’s wrath and His punishment will descend. What indicates this is Allaah’s statement:

“And when the Word is fulfilled against them, we shall bring out from the earth a Beast for them to speak to them because mankind believed not with certainty in our ayaat (signs).” [Surah An-Naml: 82]

Ibn ‘Umar and Abu Sa’eed Al-Khudree, may Allaah be pleased with them, said: “When they stop commanding good and forbidding evil, (Allaah’s) Discontentment becomes binding upon them.”

Concerning the part “when the word is fulfilled”, ‘Abdullaah bin Mas’ood said: “It will be when the scholars die, knowledge goes away and the Qur’aan is raised up (to Allaah).”

I say: It is clear from this that commanding good and forbidding evil prevent torment from descending and Allaah’s Displeasure of His servants from being mandated.

And what falls into commanding good and forbidding evil is refuting the errors in Creed made by those who pronounce that, whoever they may be and wherever they may be. Would you like that the people of truth remain silent about clarifying it (i.e. the truth) and hold back from purifying it from that which is not part of it mixing and entering into it? Never! This will never be, by the Will of Allaah, so long as there are men to carry the Hadeeth and there is room for speech and there is force and strength for the truth and its people, who in doing this hope for Allaah’s Contentment.

As for your saying: “And they imposed themselves over him without there being anything mandating that he be specified (apart from others), for there were other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him”,

then I say: First: All praise be to Allaah who caused you to speak the truth even though you weren’t aware of it, for you have acknowledged that there is evil in his books, as well as deviation in his methodology and history. How close in resemblance is your statement O Shaikh to the speech of the people of innovation in terms of contradiction, so reflect!!

Second: The obligation on the scholars is to clarify to the people, according to the extent of their ability, what they are unaware of and to distinguish the truth from falsehood.

Third: We have been afflicted by this methodology in our very own lands and so it has corrupted the minds of our children. So now they reject the compassionate father, the affectionate friend and the educating teacher. And they do not take the advice of the advisor or the criticism of the critic unless he is a member of their party. So they resemble those who Allaah spoke about in His saying:

“And do not believe (in anyone) except he who follows your religion.” [Surah Aali ‘Imraan: 73]

And they say: “Do not believe anyone except the people of your group.” So this makes it necessary that one speak out against this methodology and its founder, as well as its offshoots, such as the Suroorees and the Qutubees. This is the reason that caused it (i.e. Ikhwaanee Manhaj) to be specified because it has spread amongst us and extended throughout our lands and regions. And it has corrupted the minds of our youth turning them into revolutionaries, takfeeris and terrorists.

So there is nothing strange if the Salafee students of knowledge rebuke this methodology and spread the errors it has in it, in order to uphold the truth, advise the people, seek nearness to Allaah and make Jihaad in His Cause:

“Verily We will not cause the reward of one who does a good deed to be lost.” [Surah Al-Kahf: 30]

As for your saying: “They have specifically chosen him and his books out of other well known books that are far worse than his books and callers, dead and alive, that are more deviant than him”, then I say:

I have already explained to you the reason for this. Also, along with this is the fact that the Salafees, all praise be to Allaah, do not remain silent with falsehood for they have refuted all of the deviant sects, past and present, old and new, as much as they were able to.

In this time, I specifically mean our noble teacher and our unique great intellectual and our sincere and dignified scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah preserve him, grant him success and aid him, then the Committee of Senior Scholars after him, may Allaah grant all of them success, assist them with every good and aid them against every evil. So whoever flips through the fataawaa of Shaikh ‘Abdul-‘Azeez bin Baaz, whose number has reached seven volumes, will realize that he has written many refutations against the people of falsehood, with all of its components and all of their factions.

And this goes as well for what has been written from verdicts and refutations in the magazine of Islamic Research of the Committee of Senior Scholars, may Allaah reward them with good and bless their time

The point is that your statement: “Many of the brothers have imposed themselves over him without there being anything mandating that he be specified (apart from others), for there are other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him” means that they should not be refuted. This is a statement that is not put in its proper place. May Allaah forgive you and us and rectify our affairs and yours. This, O Shaikh, isn’t the way the arguments of the scholars are. On the contrary, their proofs were in affirming what the texts of the Book and the Sunnah, according to the understanding of the Salaf of the ummah, affirmed and negating what they negated.

Therefore, O brother in Islaam, if you hold that refuting Hasan Al-Bannaa and the people of his group from those who wallowed in Sufism and idolatry, entered innovations into the Religion and legislated into it that which Allaah and His Messenger didn’t legislate. If you consider that refuting these people and clarifying what their methodology consists of from falsehood and deviation – if you consider that to be a violation against the members of this methodology and its founder, then we have no control over guiding others, however it is upon us to supplicate to Allaah to remove from you this strange ideology and this false understanding that has deprived you and confused matters for you. And at the same time we fear that this ideology causes you to enter into the ranks of those whom Allaah spoke of when He said:

“And whoever opposes the Messenger after the guidance was made clear to him and follows a way other than the Way of the Believers, We will turn him to what he has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Know that supporting the people of falsehood and defending them is not from the Way of the Believers, especially if they are polytheists or innovators, whose innovation leads to disbelief or sin. So I advise you and ask Allaah for you, O brother in Islaam, that you return to the truth and to supporting it. And I ask Allaah that He allow you to see it (i.e. the truth) and that he remove the veil that is before your eyes.

This is my advice to you, and it is the advice of every Salafee that loves good for you and fears for you the consequences of this foreign ideology and erroneous understanding. And with Allaah lies the success, to him I place my reliance and to Him I repent.

As for your statement: “Therefore I advise you O Shaikh to withhold your tongue and your pen from attacking this Caller, whom Allaah granted benefit by”,

I say: What a great advice this is, if only it were put in its proper place. This is a valuable gift for the one who wishes to preserve his Religion by it. However, you advised me not to advise, so is this a proper advice? So in reality it is only preventing good and hindering from the Path of Allaah. So fear Allaah, O Shaikh ‘Abdullaah [12], and return to the truth. By Allaah, of whom there is no deity worthy of worship except Him, there is not one percent of doubt in my heart that would lead me to undo what I have done. Rather, I hold that this is obligatory on me, since I have come to know about this man and his methodology that which entitles me to advise others and to clarify the observations made against this methodology, out of sincerity for the students of knowledge who have been deceived by them, in order to fulfill Allaah’s right over me that I defend the Religion of Islaam and to protect the Tawheed and preserve its honor as the Prophet (sallAllaahu ‘alayhi wa sallam) did.

As for your statement where you advised me to not attack the honor of this Caller, I say:

In your opinion, what has more right to be defended and protected – Tawheed and the authentic Creed, the Creed of Ahlus-Sunnah wal-Jamaa’ah or the honor of Hasan Al- Bannaa? Didn’t Allaah order us to fight the polytheists and the disbelievers for the sake of the Creed? Allaah says:

“And fight them until there is no more fitnah and the Religion is for Allaah.” [Surah Al-Baqarah: 193]

The word fitnah has been interpreted here as Shirk. Didn’t Allaah permit the termination of the lives of the disbelievers and the polytheists, the imprisonment of their women and children and the taking of their wealth as booty for the Muslims due to the Creed? Shouldn’t this be permitted for one who commits Major Shirk, agrees with those who perform it, and introduces innovations into the Religion as well as laws that have not been legislated?

Shouldn’t this be permitted against his honor, for the purpose of clarifying the truth to those who have been deceived by this man and his methodology?

Rather, by Allaah of whom there is no deity worthy of worship except Him, the obligation upon me and you and all of the seekers of knowledge is that aiding the Religion and exposing the truth must take precedence over everything in this world, out of obedience to Allaah, establishing His right, aiding his Religion and defending the beliefs of the Muslims from deceptions. And with Allaah lies the success.

As for your statement in which you advised me to not print my book, then:

First: I consider this to be hindering from the Way of Allaah on your part. This is because I hold this book as being one of the best of my good deeds since I aided the truth by it, preserved the honor of Tawheed with it and defended the authentic Creed through it. I hope that I have done this sincerely for Allaah’s sake, establishing His right and defending the sanctuary of His Religion, but I am not freeing myself from shortcomings and errors. And I ask Allaah to forgive me, for indeed whatever deed an individual performs, he is prone to deficiencies and shortcomings.

Second: I consider this to be an abandonment of the truth from you, a siding with the people of falsehood on your part and support for them. This is enough as an offense against the Religion and then against those who carry it, those about whom Allaah said:

“And who is better in speech than he who calls to Allaah and does righteous deeds and says: ‘I am from the Muslims.’” [Surah Fussilat: 33]

Third: I heard that some of the hizbees (partisans) buy the books that criticize and speak against their party in large amounts and then burn them. So what is the difference between one who burns my book after it’s printed and one who tells me not to print it?

Fourth: I consider this to be from interfering in other people’s affairs in order to prevent the spread of good. And it states in the hadeeth: “From the goodness of a person’s Islaam is that he abandons what doesn’t concern him.”

Fifth: If I printed it and the people disseminated it, then I would be printing a book that affirms Tawheed and censures Shirk, that affirms the Sunnah and censures Innovation, and that affirms the truth and censures falsehood. So it would be an obligation on you to request the expeditious printing of the book, in order to aid Tawheed, the truth and the Sunnah. However, you have done the opposite and instead requested me not to print the book. And by doing this, you are supporting the people of innovations and partisanship wrongfully against the people of Tawheed and the Sunnah, the followers of the way of the Salaf.

So seek forgiveness from Allaah and repent to Him before your life passes and comes to an end. For by Allaah, neither this person nor that person will be able to benefit you before Allaah (on the Day of Judgement). Rather, the only thing that will benefit you is your standing up for the truth and your support for it and its people. And Allaah is the only One whom we ask that He guide us and you to the truth and to supporting it and its people. And He is the only One whom we seek refuge in from vain desires and misguidance.

As for your warning me against printing the book out of fear for me that it will ruin my reputation, then I say to you:

Know that the ruining of one’s reputation comes only due to supporting falsehood and speaking it or doing it. And I, thanks to my Lord, have not committed any falsehood and nor have I supported the people of falsehood in order that my reputation would be ruined in front of the believers, who are Allaah’s witnesses on His earth. Rather, I have performed the truth and supported the truth, which I hope I will be rewarded for by Allaah and due to which I will be considered honest amidst the people.

As for the people of falsehood, then I am not concerned about my reputation with them. I ask Allaah the Most Great, Lord of the Noble Throne, to protect me from their evil and to save me from their plots. And I will continue to pursue my printing and distribution of the book, if Allaah wills, relying upon Allaah in whose Hand lies the forelock of all His slaves.

Was-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.


[1] Translator’s Note: This tremendous book written by Shaikh Ahmad An-Najmee was written and published in the same year as this letter (1418H). It is about 300 pages long and contains an in depth analysis of the two most popular deviant methodologies in the field of Da’wah today, that of the Jamaa’at at-Tableegh and the Ikhwaan-ul- Muslimeen. The book has introductory commendations from Shaikh Saalih Al-Fawzaan and Shaikh Rabee’ Al- Madkhalee, may Allaah preserve all of them.

[2] Translator’s Note: Shaikh Ahmad An-Najmee was born in 1346H and was around 22 years old when Hasan Al- Bannaa was shot and killed in Egypt on 2/12/1949 (1368H).

[3] Translator’s Note: He means by this outside of the Kingdom of Saudi Arabia.

[4] Translator’s Note: The belief of wahdat-ul-wujood is a deviant Sufi concept that entails the belief that Allaah and His creation are one existence. Thus there is no distinction between Creator and creation.

[5] This treatise was written during the lifetime of Shaikh Ibn Baaz, may Allaah have mercy on him

[6] In a magazine Shaikh An-Najmee has.

[7] From Majmoo’at Rasaa’il (Collection of Essays) of Al-Bannaa; Risaalah at-Ta’aaleem (pg. 268)

[8] He is referring to Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him.

[9] An “agreed upon” hadeeth from the narration of the Commander of the Believers, ‘Abu Hafs, ‘Umar bin Al- Khattaab, may Allaah be pleased with him.

[10] Translator’s Note: The word Muwahhid comes from Tawheed. Consequently it means someone who abides by the mandates of Tawheed, which means worshipping Allaah alone without any partners, and shunning all forms of Shirk.

[11] The “Falcon of Arabia” was King ‘Abdul-‘Azeez bin ‘Abdir-Rahmaan Aali Su’ood, may Allaah have mercy on him.

[12] He is referring to Shaikh ‘Abdullaah bin Jibreen.

Condemning the Practices of those who claim Sufism – Imaam Ibn Qudaamah

AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [Died 620H]
TRANSLATED: isma’eel alarcon

About the Book:

This is a translation of a small booklet titled Dhammu maa ‘alayhi Mudda’oo at-Tasawwuf (Condemning the Practices of those who Claim Sufism) by Imaam Abu Muhammad Ibn Qudaamah Al-Maqdisee, may Allaah have mercy on him.

The booklet was published by Maktab al-Islami and is a short treatise containing a fatwa (religious verdict) from this great scholar of the seventh century on some of the practices that those who ascribed themselves to Sufism were upon in those days, and still are upon till this day.

The fatwa generally focuses on musical instruments and singing, which were practices the Sufis performed, taking it as part of the religion and using that as a means of drawing nearer to Allaah. The Shaikh has filled his response With Quranic verses, prophetic ahaadeeth and narrations from the Salaf.

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Articles extracted from this e-Book

Alleviating Grievances in Describing the Condition of the Strangers – Ibn Rajab

AUTHOR: Al-Haafidh Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book:

This book is a translation of a short treatise entitled “Kashf-ul-Kurbah fee wasfi Haali Ahlil-Ghurbah[Alleviating Grievances in Describing the Condition of the Strangers] written by the great Imaam, Al-Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee, may Allaah have mercy on him.

In this treatise, Ibn Rajab discusses the topic of the “Strangers”, listing the many ahaadeeth of the Prophet reported about them. They are given this name because they will be strange during the Last Days, due to their adherence to the Sunnah and to the Way of the first Muslims, the Salaf As-Saalih. So just as those who first accepted Islaam at the hands of Muhammad were considered strangers to their families and close ones, then indeed, those who adhere to the Sunnah in the last Days, when innovations and misguidance are rampant and widespread, will also be considered strangers to their families and close ones, not to mention the disbelievers.

It must be noted that Ibn Rajab uses several weak ahaadeeth in this treatise, which have been pointed out. Also, towards the end of his treatise, he begins to divert from the topic by going deep into the issue of inner strangeness, sometimes focusing on aspects that have no basis in Islaam, such as talk about wajdkhulwah and so on. These were Sufi concepts that were prevalent during his time. Consequently, the last pages of the treatise, which included several quotes and lines of poetry, were left out from this translation. However, the omission of this last part of the book does not detract from the overall meaning and intended theme of the treatise, and Allaah knows best. For the most part, the treatise is of great importance and is often referenced by the scholars, and that is what we hope to convey to the readers. All footnotes were added by the translator based on research and the use of several sources. We ask Allaah to accept this work as a sincere act and that He place it in our scale of good deeds on the Day of Judgement. And we ask that He benefit all the Muslims generally with it

Quotes from the Book:
“So when the Prophet was sent forth and began calling to Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for the sake of Allaah. Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers. Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant, and they continued to be upon this condition during the times (i.e. khilaafah) of Abu Bakr and ‘Umar. Then the Devil unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Shubuhaat) and Desires(Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of the Devil was established and the majority of the creation obeyed him.”

“Concerning the statement of the Prophet: ‘Islaam began as something strange and will return to being strange, as it began’, Imaam Al-Awzaa’ee (rahimahullaah) said: ‘As for this, then it does not mean that Islaam will go away, rather it means that Ahlus-Sunnah will go away, up to the point that there will not remain any from them in a land except one person.’”

“Based on this understanding, there can be found much praise in the statements of the Salaf for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few. Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: ‘Oh Ahlus-Sunnah! Be gentle with one another, and may Allaah have mercy on you, for indeed, you are from amongst the fewest of people.’ Yoonus bin ‘Ubayd (rahimahullaah) said: ‘There is not a thing more strange than the Sunnah. But what is stranger than it, is the one who knows it.’ Sufyaan Ath-Thawree (rahimahullaah) said: ‘Treat Ahlus-Sunnah kindly, for verily, they are strangers.’”

“And from the words of Ahmad bin ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time of Sulaymaan Ad-Daaraanee, was: ‘Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began. In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar, you would find him being tested with the love of this worldly life and the love for honor and authority. And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and fallen victim to his enemy Iblees (i.e. the Devil). He has mounted to the highest levels of worship while being ignorant of how to perform them so how can he be at that level? And the rest of the people are from among the ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the carriers of knowledge and the Qur’aan and the callers of wisdom.’ This was the description of the people of his time. So how much has the situation increased and the crisis become greater after it. Indeed, it has reached a point that would have never been thought of nor imagined!”

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Following articles were extracted from this book:

The Status of the Sunnah in Islaam – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book:

This is a translation of a booklet titled Manzilat-us-Sunnah fil-Islaam (The Status of the Sunnah in Islaam) of Imaam Muhammad Naasir-u-Deen Al-Albaanee, may Allaah have mercy on him. The source for this booklet was a lecture he gave in Doha, Qatar during the month of Ramadaan, 1392H. The talk was later transcribed and published. This book can be downloaded in Arabic at

This treatise clarifies the position of the Sunnah in Islaam, in that it bears the same status as the Qur’aan when it comes to deriving religious rulings and laws. So one cannot possibly understand and implement the Qur’aan in the absence of the Sunnah, rather they go hand in hand. Imaam Al-Albaanee gives several examples for this.

The author then goes on to explain what is meant by Sunnah in his discussion, in that it refers to only the authentic Sunnah, and not the weak and fabricated hadeeth. This is a very important treatise, defining a key principle of the Salafi Manhaj, which consists of following the Qur’aan and the Sunnah, along with the understanding of the Salaf (i.e. Sahaabah, Taabi’een, Atbaa’ at-Taabi’een). This treatise is also a refutation of the deviant groups that rely on the Qur’aan alone, such as the Qur’aaniyoon, etc.

Quotes from the Book:

“It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples, such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).”

“From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.”

“In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.”

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The below articles are extracted from this eBook:

Sunnah refers to that is authentically reported on the Prophet صلى الله عليه وسلم – Shaykh Al Albaani

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Rectifying False Notions on an Important Issue – Shaykh Saalih bin ‘Abdil-‘Azeez As-Sindee

AUTHOR: Saalih bin ‘Abdil-‘Azeez As-Sindee
TRANSLATED: Al-Ibaanah.Com

In this treatise, the author dispels many of the false claims and accusations that are spread and circulated about Imaam Muhammad bin ‘Abdil-Wahhaab died 1206H] by using the Imaam’s own testimony from statements he made in his writings. The author brings seven of the most popular misconceptions that surround Imaam Ibn Abdil-Wahhaab and his da’wah and refutes them through the words of the Imaam, as has been recorded in his writings and collected by reliable sources into compilations.

By doing this we clearly see the Imaam’s position with regard to these fundamental issues based on his own testimony and not having to rely on someone else’s explanation in his defense. We hope that through this treatise, those who have doubt about Imaam Muhammad bin ‘Abdil-Wahhaab and his call, can gain clarity about the true state of affairs and not listen to the lies and slander of his opponents who seek and strive to discredit the tremendous efforts of this great reformer.

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Rectifying False Notions on an Important Issue [PDF]

Read the Book Below:


For many years and long decades now, there has been much talk and debate going on about Shaikh Muhammad bin ‘Abdil-Wahhaab (rahimahullaah) and his da’wah between those who agree and those who disagree, and those who accuse him and those who defend him.

But anyone who looks at the words of those who oppose the Shaikh, those who attach all kinds of accusations to him, will find that their words are void of any proof. This is since there can’t be found any basis for what they claim either in his statements or in his books. Rather, they are just allegations mentioned by those in the past and repeated by those in later times, nothing more.

I think a fair and just person would only agree that the best and most correct way to find out the truth about him would be by returning to and taking from the main source (i.e. the Shaikh himself).

So the books of the Shaikh are present and his words are preserved. And by looking into them, one can find out the truth or falsehood of what is being spread about him. And as for the claims that are void of evidences then they are just a mirage and not real.

In these following pages, I will present brief excerpts from the speech of Shaikh Muhammad bin ‘Abdil-Wahhaab, using quotes from him, which I relied on from the trustworthy books that have collected all of his statements. And I have not added anything to them except for arranging them in order.

These quotes consist of responses from the Shaikh himself against the most popular accusations that his opponents launch against him, in which he asserts the opposite of what they claim. I am certain that, by Allaah’s Guidance, these responses will suffice in clarifying the truth to those who seek it.

As for those who reject the Shaikh and oppose his Da’wah, those who spend their time spreading falsehood and circulating lies, then I say to them: Lie against your own selves for indeed the truth is clear and indeed the Religion of Allaah is victorious, and the sun shines bright, one cannot cover it with his hands.

So here is the speech of the Shaikh, which disproves these claims and refutes all of your accusations. So if you have some speech from him that contradicts it then bring it out in the open and do not conceal it. And if you can’t do this, and you will not be able to do it, then I counsel you with one piece of advice: That you stand up for Allaah, free from every vain desire or bigotry, and ask Him sincerely to show you the truth and to guide you to it. Then reflect on what this man said – did he bring forth something better than the Speech of Allaah and the speech of His Messenger?

Then reflect a second time: Is there any other way to salvation than speaking the truth and believing in the truth? So if the truth becomes clear to you, then return to your guidance and go back to the truth, for that is better than lingering upon falsehood. And to Allaah return all the affairs.


It is proper to begin this discussion by relaying some brief words from Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, in which he explains the reality of what he was calling to, far removed from the dark clouds of propaganda that his opponents have placed as an obstacle between many people and that Da’wah. He said:

“I say, and to Allaah belongs the Praise and the Blessing, and all might is by Him, that my Lord has guided me to a Straight Path, an upright religion, the pure monotheistic way of Ibraaheem, and he wasn’t from the polytheists. And I, all praise be to Allaah, do not call to a madh-hab (way) of Sufism or (a madh-hab) of a Fiqh scholar or a speaker or one of the Imaams that they magnify.

On the contrary, I call to Allaah alone and with no partner. And I call to the Sunnah of Allaah’s Messenger, which he advised the first part of his ummah and the last part of it to abide by. And I hope that I will not reject the truth if it comes to me. In fact, I call on Allaah, His angels and all of His creation to bear witness that if one of you brings one word of truth to me that I should accept it immediately and throw against the wall everything that opposes it, from the statements of my Imaams, with the exception of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) for indeed he doesn’t speak anything but the truth.” [Ad-Durar as-Saniyyah: 1/37-38]

“And I, all praise be to Allaah, am a follower (muttabi’) and not an innovator (mubtadi’).” [Mu’allafaat ash-Shaikh Muhammad bin ‘Abdil-Wahhaab: 5/36]

“The correct representation of the affair is that I say: No one should be supplicated to except Allaah, alone and with no partner, as Allaah says in His Book: ‘So do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] And He said about the Prophet (sallAllaahu ‘alayhi wa sallam):

‘Say: It is not in my power to cause you harm or to bring you to the Right Path.’ [Surah Al-Jinn: 21] So this is the Speech of Allaah, which the Messenger of Allaah mentioned to us and counseled us with. And this is what stands between me and you, for if he mentioned something besides this, then it is a lie and a slander.” [Ad-Durar as- Saniyyah: 1/90-91]


The Shaikh is charged by his enemies with terrible accusations related to his belief concerning the Prophet. These accusations are as follows:

First: That he didn’t believe he was the last of the Prophets. This is what is claimed (!), but yet all the books of the Shaikh are filled with a refutation of this misconception and they testify that this claim is a lie. Some examples are:

“I believe that our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) is the seal (last) of the prophets and messengers. And the Eemaan (Faith) of a servant (person) is not valid unless he believes in his messengership and bears witness to his prophethood.” [Ad-Durar as-Saniyyah: 1/32]

“So the most prosperous of creatures and those who will have the greatest blessing and highest level are those who are foremost in following him (sallAllaahu ‘alayhi wa sallam) and in conforming with him in knowledge and action.” [Ad-Durar as-Saniyyah: 2/21]

Second: That he violates the right of the Prophet and doesn’t give him the position he deserves. In order to find out the reality of this claim, I will quote some of his statements in which he clearly asserts what his belief is with regard to the Prophet (sallAllaahu ‘alayhi wa sallam):

“Because Allaah wanted His Tawheed to be supreme and His Religion to be completed and because He wanted His Word to be the highest and the Word of the disbelievers to be the lowest, He sent Muhammad (sallAllaahu ‘alayhi wa sallam), the last of the prophets and the loved one of the Lord of creation. So he did not cease to be known throughout every generation, being mentioned in the Torah of Moosaa and the Gospel of ‘Eesaa, until Allaah brought forth that pearl from between the tribes of Kinaanah and Zahra.

So he brought him out during a period of time that was void of messengers, and guided him to the most upright of paths. So he had signs and indicators that proved his prophethood before he was even sent forth (with the message), which amazed the people of his time. And Allaah brought him up in a good manner. That’s why he was the noblest, the best mannered, the nicest neighbor, the most lenient and the most truthful in speech amongst his people. This was such that his people would call him ‘Al-Ameen’ (The Trustworthy One), because of what Allaah gave him from righteous conditions and praiseworthy characteristics.” [Ad-Durar as-Saniyyah: 2/19, 90]

“He is the chief of the intercessors, possessor of the most praiseworthy station, and Aadam as well as those besides him will be under his banner.” [Ad-Durar as-Saniyyah: 1/86]

“The first of the messengers was Nooh, and the last and most virtuous of them was Muhammad.” [Ad-Durar as-Saniyyah: 1/143]

“He clarified with the most profound of clarifications (i.e. the Religion) and he completed and finalized it. He was the most sincere of creatures towards the servants of Allaah, and he was compassionate and merciful to the believers. He conveyed the message and fulfilled the trust, and he made true Jihaad in the Cause of Allaah. And he worshipped Allaah until certainty (i.e. death) reached him.” [Ad-Durar as-Saniyyah: 2/21]

Likewise, he (rahimahullaah) mentioned that one of the benefits derived from the Prophet’s statement: “None of you truly believes until I become more beloved to him than his father, his son, and all of mankind” is the obligation of loving him above loving one’s self, family and wealth. [Kitaab at-Tawheed: 108]

Third: They claim that he rejected the Prophet’s intercession. The Shaikh responds to this misconception by saying:

“They claim that we reject the Prophet’s intercession. Far removed is Allaah from imperfections, this is a great slander. Rather, we bear witness before Allaah that the Messenger of Allaah is the intercessor and possessor of the praiseworthy station. We ask Allaah, the Most Generous, Lord of the Mighty Throne, that He allow him to intercede for us and that he resurrect us under his banner.” [Ad-Durar as-Saniyyah: 1/63-64]

“No one rejects the Prophet’s intercession except for the people of innovation and misguidance. However, the intercession will not occur unless permission is granted first (by Allaah) and He is pleased with it, as Allaah says:

‘And no one will intercede except for he whom He is pleased with.’ [Surah Al- Anbiyaa: 28]

And He says:

‘Who is it that will intercede in His presence except by His permission.’ [Surah Al-Baqarah: 255]” [Ad-Durar as-Saniyyah: 1/13]

The Shaikh explains the reason why this false claim was spread about him:

“These people, when I mentioned to them what Allaah and His Messenger, as well as the scholars from all the groups, stated about the obligation of making the worship solely for Allaah and the prohibition of resembling the People of the Scripture who came before us in the aspect of taking their priests and rabbis as lords besides Allaah, they said to us: ‘You have degraded the status of the prophets, righteous people and the awliyaa (friends of Allaah)!’” [Ad-Durar as-Saniyyah: 2/50]


From the many accusations directed at the Shaikh is that he didn’t love the members of the Prophet’s Household and that he violated their rights. The response to this is that what is claimed is in contradiction to the true state of affairs. In fact, he, may Allaah have mercy on him, fully acknowledged the right that they had of being loved and honored, and he abided by it. In fact, he would even rebuke those who didn’t abide by this, as he said:

“Allaah has obligated certain rights for the members of the household of Allaah’s Messenger, which they have over the people. So it is not permissible for a Muslim to abandon their rights thinking that to be part of Tawheed. Rather this is from extremism. The only thing we reject is honoring them for the sake of the (false) claim that they have the right to be worshipped, as well as honoring those who claim this.” [Mu’allafaat ash-Shaikh: 5/284]

Whoever reflects on the life and history of the Shaikh will realize the truthfulness of what he stated here. It is enough to know that the Shaikh named six of his seven children with names from the Prophet’s Household, may Allaah be pleased with them: ‘Alee, ‘Abdullaah, Husayn, Hasan, Ibraaheem and Faatimah. This is a clear proof of the great love and respect he had for them.


Some people spread around that Shaikh Muhammad bin ‘Abdil-Wahhaab denied the extraordinary occurrences (karaamaat) of the awliyaa (close friends of Allaah). What disproves this false claim is that the Shaikh has clearly affirmed in several places of his Creed the opposite of what is spread around about him concerning this issue. An example of this is the statements he makes in some of his speech in which he explains his belief and creed:

“And I affirm the karaamaat (wondrous occurrences) of the awliyaa.” [Ad-Durar As- Saniyyah: 1/32]

I wonder how the Shaikh can be accused of such a claim when he is the one who described those who deny the wondrous occurrences of the awliyaa as people of innovation and misguidance, when he said:

“And no one rejects the wondrous occurrences of the awliyaa except for the people of innovation and misguidance.” [Ad-Durar As-Saniyyah: 1/32]


From the greatest of misconceptions that are spread about the Shaikh and his followers is that they declare the general masses of Muslims to be disbelievers (i.e. takfeer), and that they claim that marrying them is not valid except for those who are part of them or those who join their group.

The Shaikh has refuted this misconception in numerous places, amongst them are: “The statement that we declare the Muslims to be disbelievers generally is from the lies of the enemies who wish to prevent people from this Religion. So we say: ‘Glorified and far removed are You (O Allaah), this is a tremendous slander!’ [Surah An-Noor: 16]” [Ad-Durar as-Saniyyah: 1/100]

“They have ascribed to us various lies, and so the fitnah has increased. Amongst these lies are: Spreading slander, which any sane person would be shy to transmit, not to mention be fooled by. An example of this is what you have mentioned that I deem all people to be disbelievers except for those who follow me, and that I claim that marrying them is not valid! How strange that such a notion could enter into the mind of a sane person! Would a Muslim say such a thing?! I absolve myself before Allaah from this claim, which only emanates from one with deficient intellect and no understanding. So may Allaah curse the people of evil and false objectives.” [Ad- Durar As-Saniyyah: 1/80]

“The person I deem to be a disbeliever is the one who knows the Religion of the Messenger (sallAllaahu ‘alayhi wa sallam), but then after coming to know it, turns to reviling it and forbidding the people from it and making enmity with those who adhere to it. This is the person that I declare to be a disbeliever. And the majority of the ummah (i.e. Muslims), all praise be to Allaah, are not like this.” [Ad-Durar As-Saniyyah: 1/73]


There are some people who accuse the Shaikh of being upon the beliefs of the Khawaarij, those who declare Muslims disbelievers because of sins. The response to this from the words of the Shaikh is as follows: He, may Allaah have mercy on him, said: “I do not testify for any of the Muslims that he is in Paradise or the Hellfire except for those who Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) testified it for. However, I wish well for the good-doer and I fear for the evildoer. And I do not deem anyone amongst the Muslims to be a disbeliever due to a sin, nor do I extract him from the fold of Islaam.” [Ad-Durar as-Saniyyah: 1/32]


What is also spread about the Shaikh is that he was a mujassim, i.e. that he likened Allaah’s attributes to the creation’s attributes.[1]

The Shaikh has mentioned his belief concerning this aspect, and he is far removed from the lies his opponents accuse him of. He says:

“From the Belief (Eemaan) in Allaah, is that one believes in what Allaah has described Himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without committing tahreef (distortion) or ta’teel (denial). Rather, he must believe that there is nothing equal to Allaah and that he is the All-Hearer, the All-Seer. So he must not negate what Allaah described Himself with, nor should he distort the words from their true state, nor should he deny His Names and Attributes, nor should he say how Allaah’s Attributes are or resemble them to the creation’s attributes. This is because Allaah has no equals or rivals or similars, nor can He be compared to His creation.

Indeed Allaah is the most knowledgeable about Himself and about others, and He is the most truthful in words and the best in speech. So He has removed Himself from what His opponents from the people who commit takyeef and tamtheel have described Him with, and from what those who commit tahreef and ta’teel have negated from Him, as He says:

‘Far removed is your Lord, the Lord of Glory and Might, from what they ascribe to Him, and peace be on the Messengers. And all praise belongs to Allah, Lord of all that is created.’ [Surah As-Saafaat: 180-182]” [Ad-Durar as-Saniyyah: 1/29] “It is well known that ta’teel is the opposite of tajseem, and those who commit this (ta’teel) are enemies of those who commit that (tajseem). The truth lies in between these two (extremes).” [Ad-Durar as-Saniyyah: 3/11]


Some people say that Shaikh Muhammad bin ‘Abdil-Wahhaab opposed the rest of the scholars in what he called to, not turning to their statements or relying on their books. Rather, he introduced something new and brought forth a fifth madh-hab. The best person to clarify the reality of this issue is the Shaikh himself. He (rahimahullaah) said:

“We are blind followers of the Book and the Sunnah and the righteous predecessors of this ummah, as well as what is relied on from the opinions of the four Imaams: Abu Haneefah An-Nu’maan bin Thaabit, Maalik bin Anas, Muhammad bin Idrees and Ahmad bin Hanbal, may Allaah have mercy on all of them.” [Mu’allafaat ash-Shaikh: 5/96]

“So if you hear that I have issued a ruling on something that does not conform with the unanimous agreement of the scholars, then reject my opinion.” [Ad-Durar as-Saniyyah: 1/53]

“If you claim that the scholars are upon something different than what I am upon, then here are their books present.” [Ad-Durar as-Saniyyah: 2/58]

“I challenge the follower of Abu Haneefah with the opinions of the old Hanafee scholars and also the followers of Maalik, Shaafi’ee and Hanbal with the opinions of the previous scholars of each madh-hab, who are relied upon.” [Ad-Durar as- Saniyyah: 1/82]

“In summary, the thing that I forbid is when one believes that someone other than Allaah can do things that it is not possible for anyone to do except Allaah. So if I said something to this effect from myself, then accuse me of that, or in a book you find, which doesn’t adhere to this, then accuse me with that also. Or if I quoted it from the people of my madh-hab, then accuse me of that. But if I stated it based on the Command of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) and based on what the scholars in every madh-hab have unanimously agreed on, then it is not appropriate for a person who believes in Allaah and the Last Day to reject it due to the people of his time or the people of his country or because most of the people in his time reject it.” [Ad-Durar as-Saniyyah: 1/76]


To conclude this discussion, we present two pieces of advice from the Shaikh:

First: For those who strive against this da’wah and its followers, conspiring against it and attaching all kinds of accusations and falsehoods to it, the Shaikh says to these people:

“I remind those who oppose me that the obligation upon the people is to follow what the Prophet counseled his ummah with (i.e. the Sunnah). And I say to them: The books are with you. Look in them and do not take any of my speech. However, when you come to know the words of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that are in your books then follow it even though most of the people oppose it…Do not (unconditionally) obey me or anyone else except for the command of Allaah’s Messenger, which is found in your books. And know that nothing can save you except for following Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This worldly life is temporary and it is not proper for someone with common sense to be forgetful about Paradise and Hell.” [Ad-Durar as-Saniyyah: 1/89-90]

“I call those who oppose me to four things: Either the Book of Allaah or the Sunnah of Allaah’s Messenger or to the Ijmaa’ (consensus) of the scholars. And if he refuses this then I call him to a mubaahalah.” [2] [Ad-Durar as-Saniyyah: 1/55]

Second: To those who are confused about this matter, the Shaikh says: “You must constantly supplicate to Allaah and humble yourself before Him, especially during the times in which the invocations are answered, such as: the last part of the night, the last portion of the prayer and after the Adhaan.

And you must also use the supplications reported in the texts, especially the one that has been reported in the Saheeh, that he (sallAllaahu ‘alayhi wa sallam) would say: ‘O Allaah, Lord of Jibraa’eel, Mikaa’eel and Israa’eel, Originator of the heavens and the earth, All-Knower of the Hidden and the Apparent, You will judge between Your servants in those matters which they differed on. Guide me in that which is differed on from the truth, by Your Will. Verily, You guide whom You will to a Straight Path.’

You must be persistent in saying this supplication before the One who answers the call of the distressed when he calls, and the One who guided Ibraaheem to oppose all of the people. And say: ‘O teacher of Ibraaheem, teach me.’

And if you find difficulty in opposing the people, then reflect on Allaah’s statement: ‘Then we placed you upon a Legislation from Our Command, so follow it, and do not follow the vain desires of those who know not. Verily, they can avail you nothing before Allaah.’ [Surah Al-Jaathiyah: 18-19]

‘And if you obey most of those on the earth, they will mislead you far away from Allaah’s Path.’ [Surah Al-An’aam: 116]

And reflect on the Prophet’s words found in the Saheeh: ‘Islaam began strange and it will return to being strange as it began’ and his (sallAllaahu ‘alayhi wa sallam) statement: ‘Verily Allaah will not snatch away knowledge…’ and his statement: ‘Stick to my Sunnah and the Sunnah of the rightly guided Khaleefahs who come after me’ and his statement: ‘And beware of newly invented matters, for indeed every innovation is a misguidance.’” [Ad-Durar As-Saniyyah: 1/42-43]

“And if it becomes clear to you that this is the truth in which there is no doubt, and that it is an obligation to spread it amongst the people and to teach it to the women and men, then may Allaah have mercy on the one fulfills his duty, repents to Allaah and acknowledges this to himself, for indeed a person who repents from a sin is like one who has no sin at all. May Allaah guide us and you and our brothers to that which He loves and is pleased with, and peace be on you.” [Ad-Durar As-Saniyyah: 2/43]

May Allaah send His peace and blessings on His slave and messenger, our prophet and loved one, Muhammad, as well as His family and all of his Companions.


[1] Translator’s Note: Tajseem comes from the word jism (body), and it literally means to make something into a body. This is the term applied when someone gives anthropomorphic (i.e. human-like) qualities to Allaah, by saying His hand is like my hand, and His seeing is like my seeing, etc.

[2] Translator’s Note: A Mubaahalah is when two people who are in opposition to one another come together to invoke Allaah’s curses on the one who is lying and upon falsehood between the two disputants.

Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

AUTHOR: ‘Abdullaah bin Salfeeq Adh-Dhufairee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book:

This book is a complete translation of a small booklet entitled: “Ar-Rakaa’iz-ul-‘Ashar Lit-Tahseel-il-‘Ilmee” (Ten Guidelines for Obtaining Knowledge) printed by Daar-ul-Minhaaj, 1st Edition, 2003.

In this short treatise, the author ‘Abdullaah bin Salfeeq Adh-Dhufairee, presents concise advice to the seekers of knowledge in the format of ten simple guidelines. These guidelines cover characteristics and etiquettes that a student of knowledge should adorn himself with in order to obtain knowledge.

The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.

Excerpts from the Book:
“The greatest form of dutifulness (Taqwaa) to Allaah is making one’s intention purely for the sake of Allaah. As for the one who seeks knowledge for the sake of showing off, then apart from being a loser in this world, he will also be punished for this in the Hereafter as has been reported in the hadeeth about the three people who will be dragged on their faces into Hell, amongst whom will be a man who sought knowledge so that it could be said: ‘He is a scholar’ and such was said about him.”

“An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.”

“One of the ways that help in motivating a person to seek knowledge is: Reading the biographies of the scholars, as well as their patience and endurance in the face of trials. This also includes reading about the journeys they undertook for the sake of acquiring knowledge and obtaining Hadeeth.”

Download the Book in PDF Format

The following articles are extracted from this book :

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

Explanation of “The Meaning of Taaghoot” – Muhammad Al-Khumayyis

Explanation of “The Meaning of Taaghoot”

AUTHOR: Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis
TRANSLATED: isma’eel alarcon

About the Book:

Before you is a complete translation of a treatise written by Imaam Muhammad bin ‘Abdil-Wahhaab, “Ma’anaa at-Taaghoot“, with an explanation by Dr. Muhammad bin ‘Abdir-Rahmaan AI-Khumayyis. The treatise, along with its explanation, was printed in a larger book: “Jam-ul-Funoon fee Sharh Jumlati Mutoon Li Aqaa’id Ahlis-Sunnah ‘alal-Madhaahib-il-Arba’ah [A Compilation of Explanations of Treatises on the Creed of Ahlus-Sunnah according to the Four Madh-habs] by Daar Ilaaf Publishers. The treatise was then printed as a separate booklet in order to spread the benefit and facilitate the knowledge for the readers.

This treatise is one of the several treasures the great Imaam and Mujaddid, Muhammad bin ‘Abdil-Wahhaab, left behind. Although short in size, it provides a comprehensive breakdown of the subject at hand, which is the meaning of Taaghoot and a clarification of its principle figures.

What adds to the benefit, is the concise explanation provided by Muhammad bin Abdir-Rahmaan AI-Khumayyis, which brings to light key points of the treatise. He also adds a summary and several test questions at the end of each section, in order to facilitate the study of the material for the readers and student.

Click the below link to read the PDF document

Explanation of The Meaning of Taghoot – Shaykh bin Abdul Wahab-

The Divine Pre-Decree and Ordainment of Allaah (Al-Qadaa wal-Qadar) – Shaykh Uthaymeen

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
TRANSLATED: Al-Ibaanah.Com

About the Book:

This is a translation of a small booklet called “Al-Qadaa wal-Qadar (The Divine Pre-Decree and Ordainment of Allaah), which is a lecture from Imam Muhammad bin Saalih Al-Uthaimeen that was later transcribed and published. The current translation came from the Maktabat-ul-‘llm edition.

In this treatise, Shaikh Ibn Al Uthaimeen clarifies the correct belief of Ahlus-Sunnah with regard to the Divine Pre-Decree, while refuting the false notions of some groups who deviated with regard to this issue such as the Qadariyyah, who believe that Allaah has no part in a person’s actions, and the Jabariyyah, who believe that a person is forced to do perform his sayings an actions by Allaah. He then lists and discusses the four levels for believing in Allaah’s Divine Pre-Decree, which are: Knowledge, Recording, Will and Creation.

By presenting this treatise, we hope to provide a basic and easy guide for beginning and intermediate students to learn and understand this fundamental aspect of the Religion, which is also one of the Six Pillars of Faith.

Click the below link to read the eBook in PDF format.

The Devine Decree and Pre-Ordainment – by Shaykh Muhammad Saleh Al Uthaymeen [PDF]

[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Natural Blood of Women
By Shaykh Muhammad bin Salih  Al-Utheimeen

الدماء الطبيعية للنساء
الشيخ محمد بن صالح العثيمين

Translated & Researched by Dr. Saleh-As Saleh
Published & Distributed by Daar Al-Bukhari

Click the below Link to read the Book in PDF Format

Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]

Table of Contents:

  1. Introduction
  2. Chapter One: The Meaning of Menses
  3. Chapter Two: The Age at which Menses Starts & Ends
  4. Chapter Three: Changes In The State Of Menses
  5. Chapter Four: Laws About Menses
    1. First: Menses and Salat (Prayers)
    2. Second: Menses and Fasting
    3. Third: Menses & Tawaff Around The Ka’ba
    4. Fourth: Exemption From The Farewell Tawaff
    5. Sixth : Menses & Legal Sexual Intercourse
    6. Seventh: Menses & Divorce
    7. Eighth: Menses & The Idda of Divorce
    8. Ninth: A Free Uterus
    9. Tenth: Obligation To Have Ghusl
  6. Chapter Five: Istihadah
    • Several States of Istihadah
    • The One Who Resembles The Mustahadah
    • Rulings About The Mustahadah
  7. Chapter Six: Nifass And Its Rulings
    • The Laws of Nifass
  8. Chapter Seven: The Use of Haid-Inhibitors/Stimulants
    1. The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants
  9. Chapter Eight: The Use of Contraceptives
    1. The Use Of Contraceptives to Avoid the Pregnancy
  10. Chapter Nine: The use of Abortive means
  11. Ending Remarks
  12. Appendix – Question & Answers

Visit the Link below to Listen to the audio

A Word Of Advice For Those Memorizing The Book Of Allah – Shaykh Rabee bin Haadee

All praise is due to Allah, and peace and blessings be upon Allah’s Messenger, his household, his companions, and whoever followed his guidance.

To proceed, we do advise those concerned and occupied with memorizing the Qur’an to fear Allah (subhana wa ta’ala) and to be dutiful to Him, for He it is Who has guided them towards that goodly and blessed direction, namely memorizing the Book of Allah. This is a tremendous affair as it is the religion of Allah which He sent down as guidance to people. So memorize the Qur’an so proficiently that it is not forgotten, for this requires patience and perseverance.

It takes some people only two or three readings of a Qur’anic text to memorize it, yet this is not sufficient to firmly commit the Qur’an to one’s memory. As a matter of fact, it demands great deal of repetition and long practice and perseverance, for the Qur’an is more liable to escape (from one’s memory) than a camel from its tying rope.[1a] If a person does not strongly and meticulously commit it to his memory and on top of that neglects to study it and to read it regularly, it will certainly escape from his memory faster than a camel escapes from its tying rope. So long as Allah has guided you to study and memorize the Qur’an, it behooves you to perfect that memorization.

Having done with its memorization, you should then embark on learning the Sunnah of Allah’s Messenger (peace be upon him) . Memorize as much as you can from it, such as ‘Umdatul- Ahkam and Bulugh Al-Maram. Memorize Imam Muhammad Ibn Adbulwahhab’s Book of Tawhid, whose subject matter is the tawhid of worship; and Imam Ibn Taymia’s “Al- Aqidatul-Wasitiyah”, on the topic of tawhid pertaining to the Names and Attributes and on the topic of ‘aqidah and manhaj. These are the foundations of Islam. If you learn them strongly and accurately, all of your ‘aqidah and manhaj related matters will be rectified.

Likewise, I advise you to be sincere towards Allah, the Lord of the Universe, for all these matters that I have mentioned to you, i.e. memorizing the Qur’an and memorizing these texts and books, are amongst the greatest acts of worship whereby we seek nearness to Allah. We are in need of sincerity towards Allah (subhana wa ta’ala) with regards to these acts. So cultivate yourselves upon sincerity towards Allah, the Lord of the Universe, and study the texts that encourage towards sincerity from Riyadus-Salihin and from other than it, from the Qur’an itself.

Allah, the Exalted, says: And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).(Qur’an, 98:5)

Say (O Muhammad): “Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah’s sake only and not to show off, and not to set up rivals with Him in worship. (Qur’an, 39:11)

Allah commands the Messenger (peace be upon him) to single Him out for worship and orders him to be sincere. Similarly, He commands the Ummah and those who follow him to be sincere. No act of worship is accepted unless it is carried out with sincerity, for sincerity is a great condition from the conditions for accepting acts of worship. Any act of worship that is performed seeking nearness to Allah (subhana wa ta’ala) must fulfill two conditions: sincerity towards Allah and following the Messenger (peace be upon him) ; that is to say, your deed should emanate from the Book and the Sunnah and be established upon them.

So whoever hopes for the Meeting with his Lord, let him work righteousness, i.e. by following the Messenger (peace be upon him) , and associate none as a partner in the worship of his Lord.(Qur’an, 18:110)

That is to say, neither type of shirk should enter into this worship, be it major or minor shirk such as showing off.

Therefore, sincerity is an affair that is of considerable importance, and without it acts of worship are null and void, and are of no benefit in this life as well as in the hereafter. Worse still, they should bring destruction upon the one who performs them. For the one who shows off, Allah shall make a display of him; and the one who seeks to be heard, Allah shall expose him and disgrace him on the Day of Resurrection before those who will be witnessing. So do not recite the Qur’an in order to be said about you that so-and-so is a reciter. Indeed, one of the first three people upon whom hellfire will be enflamed is such a reciter. As the noble Messenger (peace be upon him) said:

Indeed the first people who will be judged on the Day of Resurrection are: a man who died as a martyr. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I fought in Your cause until I died as a martyr. Allah will say: You have lied. Rather, you fought in order to be said that you are brave, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man who acquired knowledge and taught it (to others), and learned the Qur’an and taught it (to others). He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I obtained knowledge and taught it and recited the Qur’an for Your sake. Allah will say: you have lied. Rather, you acquired knowledge so as to be said that you are a knowledgeable man and recited the Qur’an so as to be said that you are a reciter, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man whom Allah increased his provision and granted every type of wealth. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I left no way in which You like money to be spent without spending in it for Your sake. Allah will say: you have lied. Rather, you did that in order to be said that you are a generous man, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.[Reported by Muslim (1905) from the narration of Abu Hurairah radhi Allaahu anhu]

This hadith causes fear in every Muslim and makes him think seriously about every action he performs, every word he utters, and every movement he makes. It makes him observe Allah in everything he does. It behooves every believer to try to be from the people of uprightness and people of sincerity and to achieve the level of Ihsan in his worship, and that is to worship Allah as if you see Him, and since you do not see Him then He sees you. Therefore, it is binding upon man to cultivate himself upon these affairs, not to be cultivated upon the love of showing off and fame or any insignificant worldly pursuits and interests that do not weigh with Allah the wing of a mosquito. So you recite the Qur’an and memorize it so as to act upon it. Hence, the Prophet (peace be upon him) and the senior companions used to read ten verses to the other companions in order to memorize them and never moved on to other verses until they had memorized them and acted upon them, so they used to acquire knowledge and action simultaneously. This is a great manner of cultivation that Muslims have become totally oblivious to.

As for the Messenger (peace be upon him) , then Allah revealed the Qur’an to him gradually in sequential parts in proportion to the events and occasions over a period of twenty-three years. All this was done in order to raise the Ummah upon understanding this Qur’an, acting upon it, and implementing it.

The Messenger (peace be upon him) used to teach them the Qur’an part by part, ten verses in each, and explain to them its meaning so that they would learn it and implement it. They would not proceed to the next text until they have grasped its meaning and put it into action. If it were a text pertaining to ‘aqidah, they would hold as a belief what is contained therein; if it were an exhortation to fight in the cause of Allah, they would hope in fighting in the cause of Allah or would actually set off for the battleground; and if it were an exhortation to charity and a righteous act or a promise of reward or a warning, they would never surpass it until they have fully comprehended all its content.

This is a great cultivation indeed, yet people now are not capable of it. O young people! Bear this in your minds, for the Ummah is in need of sincere scholars who are free from whims and desires and purely devoted to Allah.

O brothers, nowadays desires are blowing the youth of the Ummah away (from the right salafi path) — desires pertaining to partisanship and other than it. A student of knowledge would devote himself sincerely to teaching the Qur’an, yet would be umbilically attached to parties that do not act upon that Qur’an but rather follow their own desires. So beware of this type of people, and upon you is sincerity towards Allah (subhana wa ta’ala), seeking knowledge and acting upon the Book of Allah and the Sunnah of Allah’s Messenger. And I hope that you continue to pursue that 10 A WORD OF ADVICE FOR THOSE MEMORIZING THE BOOK OF ALLAH blessed course which started with memorizing the Qur’an until you become from the firmly established scholars whom Allah has praised and in whose favor He has said:

It is only those who have knowledge among His slaves that fear Allah.[Qur’an, 35:28]

So much so, that some people of knowledge have stated that knowledge is fear of Allah, and this is not attainable except for scholars, scholars who have true knowledge of Allah, uphold His Names and Attributes and worship Allah therewith, and believe in Paradise as if they see it with their very eyes and believe in Hell as if they see it with their very eyes. In line with this, Handhalah ? said:

Abu Bakr met me and said: How are you, Handhalah? I replied: Handhalah has become a munafiq (i.e. hypocrite).

He said: Glorified is Allah! What are you saying? I said: When we are in the company of Allah’s Messenger (peace be upon him)  and he reminds us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave the company of Allah’s Messenger (peace be upon him) , we turn to our wives, children and properties, and so we tend to forget much (of what we heard from him).

That is to say, they become busy with farming and attending to their wives, etc. which he deemed to be hypocrisy. When he is in the company of Allah’s Messenger (peace be upon him), he is in a different state from that when he is away from his company.

Abu Bakr said: By Allah! I do experience the same. So I and Abu Bakr went to Allah’s Messenger (peace be upon him) and entered upon him. I said: Handhalah has become a munafiq (i.e. hypocrite), O Allah’s Messenger. So Allah’s Messenger (peace be upon him) said: And what’s that? I replied: When we are in your company and you remind us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave your company, we turn to our wives, children and properties, and so we tend to forget much (of what we hear from you). Thereupon, Allah’s Messenger (peace be upon him) said: By Him in Whose Hand my soul is, if you persist upon that state which you achieve in my company and upon remembering (Allah), the Angels will shake hands with you in your beds and in your pathways; however, O Handhalah, there is time for this and time for that. He said this three times.[Reported by Muslim (2750)]

Yet who amongst us now reaches that level?

Allah has commanded that this Qur’an be contemplated: That they may ponder over its Verses, and that men of understanding may remember [Qur’an, 38:29]

By Allah, the souls cannot rise to that high levels or come up to the same standing as that of the companions. Yet the Qur’an is the means of elevation. By Allah, souls shall never rise to high levels except through this Qur’an and this Sunnah. Through genuine commitment, sincere belief and open sensibility, souls and minds get uplifted to superior status such that this world becomes of little worth to them and their lives become just as insignificant. Hence when the companions of Allah’s Messenger (peace be upon him) used to sit with him, it was as if they saw Paradise with their own eyes. Due to the strength of their belief, they presented their hearts and souls as a sacrifice in the cause of Allah for they deemed them to be of no value.

Now you see many Muslims thoroughly preoccupied with this worldly life, such that al-wahan has crept up on us, and that is the love for this worldly life and hatred of death. Thus with this kind of life and with the deviant cultivation they acquire at misguided schools, Muslims have become scum, as the scum on a stream of water. By Allah, were they to understand this Qur’an, to be raised upon it in the correct manner, and to found their ‘aqidah and manhaj upon it, this condition of theirs would alter completely. Allah’s Messenger (peace be upon him) said:

When you conduct ‘inah [1] transaction, and you follow the tails of cows, and you are content with farming, and you abandon jihad, Allah shall inflict disgrace upon you which He will not withdraw until you return to your religion.[2]

That is to say, to that Qur’an and to the Sunnah by way of understanding it, implementing it, believing in it, and recognizing its lofty status with Allah (subhana wa ta’ala), and with His Messenger and with the believers. If they return (to their religion) with this kind of spirit, Allah will reestablish their position and status in this life. But if they did not acknowledge the status of this Qur’an and went about taking their aqidah from here and there and importing their manhaj from here and there, they would be moving from one pitfall to another until they recover their awareness.

The youth need to learn the Qur’an and to get the proper cultivation (based upon it) and to recognize its lofty status. They should also display the banner of the Qur’an and the Sunnah to the Ummah by spreading and disseminating the essence of the Qur’an which will raise them to the high standing that the companion achieved, in order that the Ummah return to its genuine religion — the Book of Allah and the Sunnah of the Messenger (peace be upon him) , not this party, nor that group, nor that school of thought, nor that other sect.

Implementing the Book of Allah and the Sunnah of the Messenger (peace be upon him) is the one and the only way out. There is no other remedy for the Ummah except that. All these distorted visions and empty slogans destroy the Ummah worse and worse. They are of no avail or use to the Ummah in any way.

If memorizing and learning the Qur’an and the Sunnah is done with the purpose of ensuring victory and support for one’s party, then this is not the correct way. Today we find those who study to obtain degrees in order to promote their own parties, such that they distort and twist the religion of Allah and the speech of the scholars, all this in favor of their own parties. Some read the Qur’an as a means to promote their own party, some read the Qur’an as a means to promote their own sect, while others read the Qur’an as a means to promote their own ‘aqidah and manhaj. No! This is not the correct way. The correct way is to submit to the Qur’an and the Sunnah, not to direct them (i.e. the course of their interpretation) according to your frame of mind and desire.

We want memorizers of the Qur’an who understand it and comprehend it in accordance with the understanding of the righteous salaf, not the understanding of the people of innovations and misguidance or the understanding of the deviant parties. No matter what, do not put your trust in these parties, and do not lean towards them in matters of your religion. Rather, turn to the books of the salaf, the books of ‘aqidah, the books of hadith, the likes of the two Sahihs, the four books of Sunan [3], Ahmad’s Musnad, and other Masanid [4] and Ma’ajim [5]. We advise you to turn to these books, not to nashids and movies and other nonsense that has compromised and softened the youth of this Ummah.

These people have no knowledge. Therefore, it is obligatory that the youth be warned against their nonsense and their tricks and deception. They raise the youth upon fun and amusement and upon love for that. This was not the case with the companions, the followers, nor with the Imams up to this time of ours. Now amusement has become the primary occupation and interest before anything else. While the neglectful person intends to occupy himself with seeking knowledge, these people divert him towards these means of entertainment, namely nashids, movies, music, and so on and so forth. Indeed they have caused this Ummah more calamities on top of the ones it is already suffering. They claimed to save the Ummah from the state of loss it has come to, yet they only added to its trials and tribulations.

What is important though is that the sole remedy lies in the Book of Allah and the Sunnah of the Messenger and the way of the salaf. That is to say, how they used to cultivate themselves, how their relationship with the Qur’an was, what their occupation was and how they spent their time. To the salaf, time was more precious than gold, yet now countless hours are wasted in amusement and absolute nonsense. Therefore, be cautious, O brothers, and commit yourselves to memorizing the Book of Allah and invest your time in memorizing it and memorizing the Sunnah, then memorizing some portion of the mutun (texts) that I mentioned to you above, and then acquire knowledge from scholars and traverse this path upon that clear and noble methodology. After that you will become the men of this Ummah, and by the Will of Allah you shall direct it towards goodness by means of knowledge, proof, and evidence and the correct cultivation.

We ask Allah to save the Ummah by virtue of sincere men, and sincere men do not materialize except through the way part of which I elucidated above that is attained through correct cultivation upon the Qur’an and the Sunnah and holding in high esteem the manhaj of the salaf and keeping steadfast upon it and leading the Ummah to that good and to that path of guidance. We ask our Lord to accomplish that, for verily our Lord is indeed All-Hearer of invocation. And peace and blessings be upon Allah’s Messenger, his household, and his companions.


[1a] Reported by Al-Bukhari (5033) and Muslim (791) from the narration of Abu Musa (radhi Allaahu anhu).

1 [TRANS] This is when one sells merchandise with a deferred payment agreement yet buys it back at a lesser amount of money than its original price before the whole sum of money is paid back by the first buyer. See ‘Awn Al-Ma’bud Sharh Sunan Abi Dawud, vol.9, p:242

2 Reported by Abu Dawud (3462) from the narration of Ibn ‘Umar (radhi Allaahu anhu) and authenticated by Al-Albany in As-Sahih Al-Jami’ (423)?

3 [TRANS] Compilations of hadiths arranged according to a fiqh-based sequence. The most famous books of As-Sunan are Sunan of Abu Dawud, Sunan of Tirmithi, Sunan of Nasa’i, and Sunan of Ibn Majah.

4 [TRANS] Collections of hadiths arranged according to the names of narrators from the companions.

5 [TRANS] Books of hadith in which the compiler collects narrations from the basic collections of hadith such as Al-Bukhari’s Sahih and Muslim’s Sahih, etc. and arranges them according to a specific thematic organisation, e.g. fiqh-based sequence.

Publisher: Al-Binaa Publishing 

Read or Download the Original PDF

Ebook : The Methodology of The Salaf as Saalih and The Ummah’s Need For It : Shaykh Saalih al-Fawzaan

methodology of the salaf ummah need for it

By the Permission of AllahMuwahhideen Publications is pleased to release a new Ebook in our Ebook series in which we release a number of highly beneficial works from our mashaayikh.

Continuing our series is the concise yet potent translation of a lecture delivered by Shaykh Saalih al-Fawzaan(حفظه الله) entitled, “The Methodology of the Salaf as-Saalih and the Ummah’s Need for It”. Herein the Shaykh offers a discourse where he legitimizes the validity of the Salafi Methodology and the Ummah’s need for it, which he corroborates with evidences from the Book of Allah and the Sunnah of His Messenger (صلى الله عليه و سلم).

This treatise was officially translated and compiled by Abu Ismaa’eel Mustafa George (حفظه الله) with explicit written approval and consent from his teacher, Ash-Shaykh Saalih Ibn Fawzaan al-Fawzaan (حفظه الله). 

Read The Written Permission of Shaykh Saalih al-Fawzaan for Mustafa George to Translate This and Other Treatises : Click Here

[Read / Download PDF]

Courtesy :

May Allah reward the Shaykh Salih Fawzan, Mustafa George & brothers @ for bringing out this excellent work, ameen

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Advice to the Muslim Woman : Shaykh Fawzaan

Shaikh Saalih bin Fawzaan Al-Fawzaan

Advice to the Muslim Woman – Download PDF

About the Book:

This book is a complete translation of a transcribed lecture from Shaikh Saalih Al-Fawzaan entitled: Naseehah Lil-Mar’at-il-Muslimah (Advice to the Muslim Woman). The source used for this translation was the book Muhaadaraat fil-‘Aqeedah wad-Da’wah, a large compilation of over 25 transcribed lectures from Shaikh Saalih Al-Fawzaan on issues of Creed and Methodology (vol. 3, pg. 281-299, Markaz Fajr, 2003 Edition)

In this particular lecture, Shaikh Saalih Al-Fawzaan covers many important topics related to women, such as veiling, being in privacy with male-strangers, traveling without a mahram and other things that are critical for a Muslim woman to understand and implement.

This treatise will be included as the fourth essay in the forthcoming second publication of the veiling book published by Al-Ibaanah Book Publishing, which will be entitled “Four Essays on the Obligation of Veiling” by the Will of Allaah. May Allaah facilitate its publication.

Excerpts from the Book:

“Both a man and a woman must cover their private parts with ample coverings, since this preserves morals. As for shamelessness and nudity, these are things that lead to the corruption of morality, the loss of honor, and the spreading of lewdness. But when the private parts are concealed with the covering that Allaah has instructed the men and women to abide by, this protects the private parts from fornication and homosexuality and it protects the private parts from the unlawful things that Allaah has prohibited.”

“Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is ‘purer for your hearts and their hearts’ from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab.”

“As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a non-mahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous.”

If a woman has a need to speak to a man that is not one of her mahaarim, she may speak to him, but with a casual tone that has no softness or gentleness in it and not in a joking or laughing manner. Rather, her speech must be ordinary and in accordance with what necessity dictates – i.e. a question and an answer – as per the need only. She must not speak in a tone that appears friendly, laughing or teasing, or in a mellow or beautified voice, thus stirring the desires of the one who has a disease in his heart. This is based on Allaah’s saying: ‘But rather speak in an honorable manner.’ [Surah Al-Ahzaab: 32]”

Short Articles extracted from this Book:

Woman travelling accompanied by a group of other women without a mahram – Shaykh Fawzan

The look is one of the poisonous arrows of the Devil – Shaykh Saalih Fawzan

Devil Swore: “And indeed I will order them to alter the creation of Allaah.” – Shaykh Fawzan

Beware of entering in the presence of women – Shaykh Salih Al Fawzan

Your Flesh and Blood : The Rights of Children : Shaikh Muhammad Baazmool

Shaikh Muhammad ‘Umar Baazmool
Al-Ibaanah Book Publishing

About the Book:

This book is a complete translation of the concise booklet “Fildhaat-ul-Akbaad Huqooq-ul-Awlaad” (Your Flesh and Blood: A Lecture on the Rights of Children). The source used for the translation was the 2006 Daar-ul-Istiqaamah Edition. The origin of this publication in the Arabic language was a lecture the Shaikh gave which was then transcribed and published in book format. All quotes and narrations are referenced in the original publication.

Although small in size, this booklet presents the readers with a valuable discussion on some of the rights and privileges of children, which parents are obligated to fulfill. Indeed, it is not only the children who will be asked concerning their behavior towards their parents on the Day of Judgement but also the parents will be asked concerning their children and how they raised them. Therefore, we must know the rights of our children and strive to fulfill our duties towards them so that they in turn may serve as righteous deeds for us and benefit us after we die.

Shaikh Muhammad Baazmool is one of the well known people of knowledge in Saudi Arabia. Currently, he serves as a member of the teachers’ committee in the College of Da’wah and Usool-ud-Deen at Umm-ul-Qurraa University, Makkah, Saudi Arabia. He has authored numerous books and given many lectures, some of which have been transcribed, as is the case with this booklet.

Excerpts from the Book:

“Allaah has given importance to the caring and maintaining of our flesh and blood since their inception – from the time that a Muslim thinks about getting married. The Messenger ordered every youth to strive towards marriage on the condition that he can accommodate a wife, i.e. he has the ability to fulfill the responsibilities of marriage and the obligations of marital life.”

“Thereafter, he (sallAllaahu ‘alayhi wa sallam) ordered us to choose a righteous wife. This is since the Messenger informed us of the effect that a person’s immediate family has over him in the narration reported by Abu Salamah bin ‘Abdir-Rahmaan who related from Abu Hurairah that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘There is no child except that he is born upon true faith (Fitrah), but it is his parents that make him a Jew or a Christian or a Zoroastrian. Just as an animal gives birth to a baby animal that is whole, do you find it mutilated?’ Then Abu Hurairah recited: ‘…the Fitrah of Allaah which He created mankind upon.’ [Surah Ar-Room: 30]”

“The Messenger of Allaah has instructed us how to expiate this fitnah. Hudhaifah reported: ‘We were sitting one day with ‘Umar when he asked us: ‘Which one of you memorized the words of Allaah’s Messenger concerning trials?’ I replied: ‘I did, just as he said it.’ He said: ‘You are quick to respond!!’ I said: ‘A man’s trials with regard to his family, his wealth, his children and his neighbor are expiated by prayer, fasting, charity, and commanding (good) and forbidding (evil).’

“A Muslim may work and comply with all of the things (we just mentioned) and ask Allaah for success and assistance. However, what occurs may be something other than what you intended. So you must know that this is part of Allaah’s Divine Decree which He has allowed to occur. Just look at the son of the messenger of Allaah, Nooh, and at how he wasn’t righteous. And look at the wife of Loot who also wasn’t righteous, as well as the wife of Nooh, even though they were married to prophets of Allaah. Allaah says: ‘And Nooh called upon his Lord and said: ‘O my Lord, verily my son is of my family! And certainly Your promise is true, and You are the most just of judges. He said: ‘O Nooh! Surely, he is not of your family. Verily, it is an act that is dishonorable. So do not ask Me about that of which you have no knowledge. I admonish you lest you should be one of the ignorant.’ Nooh said: ‘O my Lord! I seek refuge in you from asking You about that which I have no knowledge of. And unless You forgive me and have mercy on me, I would indeed be one of the losers.’ [Surah Hood: 45-47]”

Download PDF :  Your Flesh and Blood – The Rights of Children

The following articles are extracted from the above eBook: 


Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan

A Transcribed Lecture of Shaikh Saalih bin Fawzaan Al-Fawzaan
Translated by abu maryam isma’eel

[Dowload PDF of Forbidden Business Transactions in Islaam- Shaykh Fawzan-]

Introduction to the Book

All praise is for Allaah and may the peace and blessings of Allaah be on His Final Messenger, his family and those who follow him in goodness until the Day of Recompense. To Proceed.

This is a translation of a small booklet entitled Al-Buyoo’ al-Munhee ‘anhaa fil-Islaam” [Forbidden Business Transactions in Islaam] by the noble scholar of Saudi Arabia, Shaikh Saalih bin Fawzaan Al-Fawzaan, may Allaah preserve him. The original source for this book was a recording of a lecture he gave in 1411H in a masjid in Saudi Arabia . The book was chosen due to the importance of this topic amongst Muslims in the West. This is because as the number of Muslims in the lands of the West increase and the communities grow, the need for instituting Muslim-owned businesses that will support and benefit these Muslim communities also grows.And since it is not befitting for the Muslims to engage in matters without knowledge, we felt a need to present this small but informative book to our readers for the purpose of providing knowledge on those matters, which Allaah and His Messenger have warned us against and forbidden with regard to everyday business transactions. You will find that this treatise is not only intended for the businessman who buys merchandise and sells to his customers, but also for the purchasers who buy the products. The Shaikh spends much of the time focusing on several products that are forbidden to buy, sell and promote, but yet which have found their way into Muslim communities in large quantities, such as music, alcohol and cigarettes. We hope that every Muslim benefits from this book, by avoiding buying or selling those products that have been forbidden and abstaining from conducting business schemes that are against Islaam.

Written by: isma’eel alarcon on April 26, 2002

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

From the Lecture:

All praise be to Allaah, Lord of the Worlds, and may the peace and blessings be upon the chief of all Messengers and upon his family and all of his Companions.

This is a short treatise on the subject of Prohibited types of business transactions, which has been compiled so that the Muslim can avoid them in his daily affairs – so that his earnings can be from the lawful, which Allaah will benefit him with in this life and the next. Originally, the source for this treatise was a lecture I gave at Masjid Sumoo Walee al-‘Ahd Al-Ameer ‘Abdullaah bin ‘Abdil-‘Azeez Aali Su’ood in Riyadh in the month of Jumaadal-Oolaa 1411H. The following is the transcription of that lecture:

O Brothers! There is no doubt that commerce and business are two things that are required and necessary. This is because Allaah has commanded us to seek after gaining provision and sustenance for ourselves according to the proper channels generally. And specifically, He said concerning commerce (i.e. buying and selling):  “But Allaah has permitted trading and forbidden interest (Ribaa).” [Surah Al-Baqarah: 275]

And He says:  

“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. And when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]

And Allaah says, praising those who combine between their seeking of sustenance (rizq) and their performing of worship:

“In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat.” [Surah An-Noor: 36-37]

In this ayah, Allaah states that from the attributes of the Muslims is that they buy and sell (i.e. they trade). But when the time for prayer comes, they leave off the buying and selling and head for the prayer.

“Neither trading nor business diverts them away from the Remembrance of Allaah.” [Surah An-Noor: 37]

Allaah has commanded us to seek after the means of sustenance (rizq) along with the command to worship Him, as He says:

“So seek your provision from Allaah and worship Him (alone). And be grateful to Him, to Him you will return.” [Surah Al-‘Ankaboot: 17]

So conducting business by buying and selling or any of the other types of permissible ways of earning provision is something that is required according to the Religion since tremendous benefits will result from that for both the individual and the society.

Buying and Selling, in itself, are both praiseworthy and necessary, so long as they do not cause harm to one’s worship or cause him to delay performing the prayer in congregation in the masaajid.

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

The honest and trustworthy businessman will be with the prophets, martyrs and righteous people.”

This means: The businessman who buys and sells while being honest will be with these groups of people on the Day of Judgement. This is a great position, which indicates the nobility of holding such an occupation. And the Prophet (sallAllaahu ‘alayhi wa sallam) was once asked as to which kind of earning was the most purest? So he responded:

A blessed trading (accepted by Allaah) and the labor a man does with his hand. [Reported by At-Tabaraanee]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said:

“The two persons conducting a business are in a state of goodness so long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth), the blessing of their transaction is wiped out.”

So doing business while being honest and righteous is from the best ways of earning sustenance. As for conducting business with lies, fraud, swindling and deception, then this is from the worst forms of earning sustenance.

The Prophet (sallAllaahu ‘alayhi wa sallam) once passed by a group of Muslims who were buying and selling in the marketplace of Madeenah. So the Prophet (sallAllaahu ‘alayhi wa sallam ) said:

“O you gathering of traders!” So they raised their heads waiting to hear what he would say. He said: “Indeed the traders will be resurrected as sinful evil-doers (fujaar) except for those who fear (are dutiful to) Allaah, are righteous and honest.” [Reported by At-Tirmidhee who said it was hasan saheeh]

The Prophet himself (sallAllaahu ‘alayhi wa sallam) engaged in business transactions during the first part of his life, when he used to manage the money of Khadeejah. This was before the advent of his prophethood. And he would buy and sell and gain profit.

This was the same for the Companions of Allaah’s Messenger – they would buy and sell and trade. And there were found wealthy people amongst them who used their wealth to support the Jihaad in Allaah’s Cause, such as ‘Uthmaan bin ‘Affaan (radyAllaahu ‘anhu) who supplied the poor in the army with equipment. And such was ‘Abdur-Rahmaan bin ‘Awf (radyAllaahu ‘anhu) who would donate money to the Muslims at the time of need and at the time of Jihaad.

And such was Abu Bakr as-Sideeq (radyAllaahu ‘anhu) for he would buy and sell and sacrifice his wealth to support Islaam and the Muslims, from the time he was in Makkah before migrating, as well as after migrating. He would give away much and much of his wealth for the Cause of Allaah.

Therefore, seeking the means of sustenance according to the permissible channels the greatest of which are buying and selling – has much good in it.

However, this buying and selling must be set with religious guidelines, so that the Muslim can avoid falling into forbidden transactions and unlawful forms of earning.

The Prophet (sallAllaahu ‘alayhi wa sallam) has forbidden us from certain types of business transactions due to what they contain from sinful means of earning and what is found in them from dangers to mankind and the taking of wealth unjustly. From these types of prohibited transactions are:

  • When the buying and selling keeps one preoccupied from performing worship , i.e. they take away from the time of the worship, such as when a person is busy buying and selling and holds back from praying in congregation in the masjid, to the point that he misses it or misses part of it. This is forbidden. Allaah says:

“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]

And Allaah says in another ayah:

“O you who believe! Do not let you wealth or your children divert you from the Remembrance of Allaah. And whoever does that, then such are the losers.” [Surah Al-Munaafiqoon: 9]

Take note of Allaah’s saying: “…then such are the losers.” He rules upon them that they are losers even though they may be wealthy, having amassed hoards of money even if they may have many children.This is because their wealth and their children cannot replace what they missed out on from the Remembrance of Allaah. So even if they gain a profit or earn income in this world, they will still be losers in every sense of the word. They can only be profiting in reality if they combine between these two good things. If they were to combine between the seeking of sustenance and the worship of Allaah, by buying and selling when it is time for buying and selling and attending the prayer when it is time for prayer, then they would have combined between the good of this life and the good of the Hereafter. And they would have acted on Allaah’s saying:

 “So seek your provision from Allaah and worship Him (alone)”

and His saying:

 “So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty.”

 Therefore, commerce is of two types – the commerce of the worldly life and the commerce of the next life (Hereafter). The commerce of this life is with wealth and with earnings while the commerce of the next life is with righteous actions. Allaah says:

“O you who believe, shall I not direct you to a trade (i.e. commerce) that will save you from a painful punishment? Believe in Allaah and His Messenger and strive hard and fight in the Cause of Allaah with your wealth and your lives. That will be better for you, if you but knew! (If you do so), He will forgive you your sins and admit you into Gardens under which rivers flow and pleasant dwellings in the gardens of ‘Adan (i.e. Paradise). That is indeed the great success. And He will also give you another (blessing), which you will love – help from Allaah and a near victory. So give glad tidings to the believers.” [Surah As-Saff: 10-13]

This is the immense commerce, which is profitable. So if the permissible commerce of this worldly life is attached to it, it becomes good upon good. But if a person limits his commerce to solely that of this worldly life while abandoning the commerce of the Hereafter, he becomes a loser, as Allaah says: “…then such are the losers.” [Surah Al-Munaafiqoon: 9]

Therefore, if a person were to turn his attention to performing worship and establishing

the prayer, and if were to remember Allaah much, by doing what Allaah commanded him to do, Allaah would surely open the doors of sustenance for him. As a matter of fact, the prayer is a means for attaining sustenance (rizq), as Allaah says:

“And command your family with prayer and be patient in offering them. We are not asking you to provide Us with sustenance (rizq). (Rather), We will provide for you and the good end is for those who have Taqwaa.” [Surah TaHa: 132]

So the prayer, which some people claim takes time away from them seeking after the rizq (sustenance) and from buying and selling, is in fact the opposite of what they claim. It opens for them the door of provision, comfort and blessing. This is because the sustenance (rizq) is in the Hand of Allaah. So if you were to turn your attention towards remembering Him and worshipping Him, He would facilitate and open the door of sustenance for you. “And Allaah is the best of Providers.” [Surah Al-Jumu’ah: 11]

Allaah says, describing the worship of the believers:

 “In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. (They are) Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat. They fear a day when the hearts and the eyes will be overturned out of fear (of the horrors of the Day of Judgement).” [Surah An-Noor: 36-37]

In explanation of this ayah, some of the Salaf said: “They (the Sahaabah) would buy and sell, but when one of them heard the mua’dhin calling to prayer, and the scale was still in his hand, he would drop the scale and head out for the prayer.” So as stated before, the point is that if the buying and selling preoccupies you from performing your prayer, then this commerce is forbidden and futile. And the money earned from it is Haraam (unlawful) and filthy.

  • And from the forbidden types of business is: Selling a forbidden commodity. This is because when Allaah makes something forbidden, He also makes taking money for it forbidden, such as when someone sells something that is forbidden to be sold.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade that dead animals, khamr (i.e. wine), swine and statues be sold .So whoever sells dead animals, i.e. meat for which no prescribed Zakaat was given, then he has sold a dead animal and earned unlawful money. This goes the same for selling khamr. What is meant by the word khamr is everything that intoxicates, based on the Prophet’s saying:

 “Every intoxicant is khamr and every kind of khamr is Haraam (unlawful).”

 And he (sallAllaahu ‘alayhi wa sallam) cursed ten people with regard to khamr, as is recorded in the authentic hadeeth:

“Verily Allaah cursed khamr – the one who produces it and the one for whom it is produced, the one who sells it and the one who buys it, the one who drinks it and the one who earns from the sale of it, the one who carries it and the one who it is carried to, and the one who serves it.” [Reported by At-Tirmidhee and Ibn Maajah]

Khamr is every type of intoxicant regardless of whether it is called khamr or alcoholic beverages or liquor or wine or whiskey. It doesn’t matter if it is called by any of these or other names – changing the name does not change the fact that it is khamr. It has been reported in a hadeeth that: “There will come a people during the Last days that will call khamr by another name and drink it.” Also, what is worse than this is selling narcotics, such as hasheesh and opium, as well as other types of drugs, which are being dealt out to the people in these days. So the one who sells it and deals it is a criminal – in the eyes of the Muslims and in the eyes of the whole world. This is because drugs kill people, so it is like a destructive weapon.

Therefore, anyone who sells drugs or distributes it or assists in its distribution all of them fall under the curse of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And taking money from it is from the wickedest of acts and the most detestable of gains. Furthermore, the one who deals drugs deserves to be executed because he is one of those who cause mischief in the land.

The same goes for selling cigarettes and qaat (leaves that are chewed in Arabian lands). Cigarettes are harmful and they cause diseases to occur. In fact, all of the characteristics of khubth (wickedness) are gathered together in cigarettes. There is no benefit in smoking in any way whatsoever. Its harms are many. The one with the worst kind of breath, the most despicable appearance and the most burdensome to accompany out of all people is the one who smokes cigarettes. If he sits next to you or he rides next to you in a car or on a plane, you feel constricted by the smoke he makes and its foul stench. The odor coming from his mouth is bad enough when he breathes in your face, so how much more so if he were to smoke in your presence and the cigarette smoke were to float in your face! The matter would be worse. So smoking is wicked from all perspectives and there isn’t any benefit found in it. Therefore, it is forbidden without any hesitation or doubt. It is unlawful to smoke based on several perspectives, not just one.When one smokes, he throws away money and wastes time. Cigarettes disfigure the face, blacken the lips and stain the teeth. As for the diseases that are caused by it, then they are many. Many people have been afflicted by it and yet they take it lightly and as something trivial. This is even to the point that some are suffering from its effects even though they never smoked and they hate smoking. However, they sold it to the people because they loved to make money any way they could. But these people don’t know that this type of business spoils all of their earnings, because some of them mix the money they make from it with their business and so they spoil it, since (doing this) is forbidden and disobedience (to Allaah). Sustenance is not to be sought from Allaah through disobeying Him. Rather, sustenance and provision are to be sought from Allaah by way of obeying Him. Whatever Allaah has ordained for you from rizq (sustenance) will surely come to you. If you seek after it while being obedient to Allaah (in all that He commands and prohibits), He will facilitate and bless your wealth.

  • Another type of forbidden business is: Selling musical and entertainment instruments in all of their various forms, such as stringed instruments and wind instruments or musical appliances and all of the instruments that are used for that purpose, even if they are called by other names such as “technical apparatuses.”

So it is Haraam (unlawful) for the Muslim to sell these instruments and appliances because it is an obligation to destroy them and not have any of them remain in the lands of the Muslims. So if this is the case, how can they be sold? And how can one take money for them? This is from the forbidden acts!

  • And from the forbidden types of business transactions is: Selling images (, statues). The Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from selling statues, and what was intended by statues was (all life) images. This is because originally statues are based on image representations, regardless of whether it is representing horses, birds, animals or human beings. Everything that has a spirit (rooh), then selling an image of it is Haraam, and the money made from it is Haraam.

The Prophet (sallAllaahu ‘alayhi wa sallam) cursed the image-makers and he informed us that they will be the ones with the worst and most severe punishment on the Day of Judgement. Likewise, it is not permissible to sell magazines that are filled with pictures, especially if these magazines contain immoral pictures (i.e. of naked women). This is because along with the fact that they contains pictures, which are forbidden, they also serve as fitnah (temptation) and an incitement towards doing evil acts. This is since when a man looks at a picture of a beautiful girl who is exposing some of her features or she is uncovering some of her body (i.e. naked), then most of the time this will rouse the man’s desires. And these desires will lead this individual to commit lewd and criminal acts. This is exactly what the devils amongst mankind and the jinn hope for by the distribution and sale of these pictures.

Also, from a higher perspective, is selling immoral movies (i.e. pornographic films), especially videotapes, which the Muslim communities have poured into the arena of their homes. These movies display images of naked women in them as well as images of lewd and immoral sexual acts! These movies tempt and incite the young men and women and cause them to be raised upon loving this kind of immorality.

Therefore, it is not permissible to sell these kinds of lewd films. Rather, it is binding upon you to prevent, destroy and distance these films away from the Muslim environments.

So anyone who opens a store to sell (or rent) these immoral videotapes, he has in fact opened a place for the disobedience of Allaah to be conducted and he has earned unlawful and illegal money, if he uses it or spends it on his family. Rather, he has opened up a place of fitnah (mischief) and a fortress for the Devil.

  • And also from the forbidden types of business transactions is: Selling Tapes in which are recorded immoral songs, with the voices of male and female singers accompanied by music. And these songs consist of words that talk about lust, infatuation and craze for women. So it is forbidden (Haraam) to listen to, record and sell these songs. And taking money for it is considered unlawful earnings and illegal gains, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade severely since they spread evil and immorality. And they corrupt one’s manners and transport evil into the homes of the Muslims.
  • And from the forbidden types of business transactions is: Selling something which the buyer will use towards committing Haraam. So if the seller knows that the buyer will use the product he is buying to commit some forbidden act, then selling it to him is forbidden and void. This is because you will be assisting him upon sinfulness and transgression, and Allaah says:

“And help one another towards piety and fearing of Allaah, and do not help one another towards sinfulness and transgression.” [Surah Al-Maa’idah: 2]

So for example, if someone buys grapes or dates for the purpose of making wine from them, or he buys a sword for the purpose of killing Muslims with it or for the purpose of committing highway robbery or to be tyrannical or a troublemaker and so on.

Everyone that will use a product against what Allaah has forbidden or will use it in a way Allaah has forbidden, then selling that product to him is not permissible. This is if one knows for sure that the buyer will do that or he suspects for the most part that he will do that.

  • And from the forbidden types of business transactions is: When a man sells something that he doesn’t own. For example, a man goes to a businessman looking for a specific product, but this businessman doesn’t have this specific product. Yet they both agree to a contract (for the sale of the product) and agree on the extent of the price (on the item) presently or in the future. And all the while, the product is not found in the possession of the businessman or the buyer. Then the businessman goes and buys this product and hands it over to the buyer after they already agreed to a price and they made a contract and determined the value as it relates to present terms or in the future.

So this kind of business transaction is haraam. Why? Because he sold something he didn’t own and he sold something before gaining possession of it, if the product was specified. As for if the product was not specified and its price was delayed, he actually sold a debt on credit. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from doing that, as was the case when Hakeem bin Hazaam (radyAllaahu ‘anhu) came to him, saying: “O Messenger of Allaah, what if a man comes to me wanting to buy something from me, but I don’t have it. Then I go to the marketplace and buy it for him?” The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not sell what you don’t have.” This is a clear cut forbiddance, therefore it is not permissible for a person to sell some specified commodity unless he is in possession of it before making a contract on it, whether he will sell it right there or in the future.

It is not permissible to take this matter lightly. So whoever wants to sell something to the people, then he should store the products in his store or in his shop or in a warehouse or in the trunk of his car or in his office, so that he can have the products ready with him. Then if some people who want to buy the products come to him, he can sell it to them directly or at a later time.

  • And from the forbidden types of business transactions is: The ‘Aynah Transaction.What is the ‘Aynah Transaction? It is when a product is sold to a person for a deferred price (i.e. a raised price to be paid later), then that same product is bought back from him at current value less than the deferred price for which it was given to him. So when the time comes in which the deferred payment is due, he pays his creditor in full. This is what is known as an Al-‘Aynah Transaction. It is called ‘aynah (i.e. derivate of ‘ayn = same) because the same product that was sold is returned back to its owner. This is Haraam because it is deceiving someone into interest (Ribaa). In reality, it is as if you are selling dollars at the current price for deferred dollars (i.e. to be given later), which are more than the original amount. And you are just using the product as a device or means to gaining this interest.

It is an obligation on you if you are owed money by someone, because you sold him some product for a deferred price that you let him sell it to someone else, or that you let him act freely in the matter – if he wishes he can keep it or if he wishes he can sell it to someone else, if he is in need of the money. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When you deal with al-‘aynah transactions and you hold onto the tails of cows and you are pleased with the agriculture, Allaah will send humiliation down upon you. He will not remove it from you until you return back to your Religion.” [Reported by Abu Dawood and it has supporting evidences]

  • And from the forbidden types of business transactions is: An-Najash. What is meant by an-Najash is when you display a product for sale in a public auction. Then a person comes and bids up the price of the item, but he doesn’t intend to purchase the item, rather he only wants to raise the price for the customers intending to deceive the buyers. This is the same whether he agreed with the seller to do this or he did it on his own. So whoever bids for a product and he doesn’t want to buy it, rather he only wants to raise its price for the customers, then this person is a Naajish, who has opposed the prohibition of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Doing this is Haraam, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And do not perform Najash on each other.”

1 [Translator’s Note: Another example is if you sell an item that is worth $25 to someone for $50 because he will pay you next month and not now. This may be agreed because perhaps you feel the value of the item will go up by then. But for some reason, the buyer is short of money and wants to sell the item back to you, so he comes to you the next day and you make him sell it to you for the current market price, which is still $25. So when the date, next month, on which you agreed he would pay you the $50 comes, he pays you the money. So altogether you make $25 apart from the item, which is considered interest.]

So a person who has no desire or need for the item, he should not participate in the auction and not bid for it. Instead, he should leave the customers, who really desire the item, to outbid each other.

Perhaps a person may want to help the seller, and sympathy for the seller overcomes him. So he bids up the price of the item for the purpose of helping the seller according to his perception. Or perhaps, the seller may agree with a group of his associates to create a crowd around the item for sale in order to draw the people’s attention. These acts are considered from Najash and are Haraam because they are a means of deceiving the Muslims and a way of taking their money unjustly.

Also, the scholars of Fiqh have stated that what falls under Najash is when a seller tells his customer: “I bought this item for such and such price”, lying about the price, so that the buyer may be fooled and buy the item at an increased value. Or it is when the seller says: “I was given this product at this price” or he says: “I received it for this much”, lying about the price. He only wants to fool the customers into bidding the price up to reach this alleged and false price, which he claims he spent for the item. This is from the Najash, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade. It is a treachery and deception of the Muslims, and it is lying and disloyalty, for which he will be accountable for before Allaah. So what is obligatory on the seller is that he reveals the truth if the buyer asks him how much he got it for. He must tell him the truth and not say that he attained it for this much money, lying about the price. What also falls into the definition of An-Najash is if the people of the marketplace or the storeowners agree to not outbid one another when an item is presented for sale, for the purpose of forcing the owner to sell it for a (discounted) cheaper price. So therefore, they are all participating in this act, which is Haraam. And this is from An-Najash. It is also a form of taking the people’s money unjustly.

  • And from the forbidden types of business transactions is: When a Muslim conducts a sale on top of the sale of his brother. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “And none of you should conduct a sale on top of the sale of his (Muslim) brother.” How is this done? It is done, for example, when a person who wants to buy a certain product comes and buys it from one of the businessmen, who gives him the option to finalize the deal in two or three days or more. So in this case, it is not permissible for another businessman to come and interpose, saying to the buyer: “Leave this product. I will give you the same item, even better than it, for a cheaper price.” This is Haraam because he is conducting a sale on top of the sale of his brother.

Therefore, so long as he sells him the item and gives him the option (to finalize the deal later), let him obtain it and do not interfere in the deal. If he wishes, he will take the product, and if he wishes, he will cancel the deal. So if he calls off the deal due to his own choice (i.e. not being coerced or influenced), then there is nothing preventing you from selling it to him (now). (On the opposite end) conducting a purchase over his purchase is also Haraam. So if a Muslim comes and buys a product from one of the businessmen for a fixed price and is then given the option for a period of time (to finalize the deal), it is not permissible for another buyer to interfere by going to the businessman or the seller, saying: “I will buy that product from you for a higher price than that person bought it from you.” This is Haraam because these kinds of transactions cause harm to the Muslims and violate their rights and puts hatred into their hearts (for one another). This is since if a Muslim comes to know that you interfered in his transaction and you were the cause for ruining the deal that was between the two of them, he will be filled with hatred, spite and abhorrence for you. Or perhaps he may even supplicate against you, because you have oppressed him. And Allaah says: “And work with one another upon piety and fear of Allaah. And do not work with one another upon sin and transgression.” [Surah Al-Maa’idah: 2]

  • And also from the business transactions that are forbidden is: The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them. So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying: “The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.”

So it is obligatory upon us, O servants of Allaah, to be sincere. Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said:

“The Religion is sincerity, the religion is sincerity, the religion is sincerity.”

They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has affected some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally.

We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

A Guide To Hajj, Umrah And Visiting The Prophet’s Masjid: Imam Ibn Baaz

A Guide To Hajj, Umrah And Visiting The Prophet's Masjid -  Imam Ibn Baaz

This book is published by Cooperative Office for Call & Guidance, Saudi Arabia
[Download the PDF eBook] – Which includes arabic text of Du’aas as well

1. Preface.
2. Important Advice.
3. Violations of Islam.
4. How to perform Hajj and ‘Umrah and visit the Prophet’s Mosque.
5. The Performance of ‘Umrah.
6. The Performance of Hajj.
7. Obligations During Ihram.
8. Visitation of the Prophet’s Mosque.
9. Errors Often Committed by Pilgrims.
10. What Is Required of the Pilgrim.
11. Some Supplications Which May Be Recited at ‘Arafat, at the Sacred sites and at other Places of Supplication.


Dear pilgrim brothers and sisters,

Assalamu alaikumwa rahmatullahi wa barakatuhu. Congratulations and welcome on your arrival at these sacred precincts, on this blessed journey as guests of Allah, the Most Merciful.

This brief but comprehensive Guide is presented to you to outline the obligatory rites of Hajj and ‘umrah with which you ought to be familiar. It begins with some important advice. This advice is, first of all, for ourselves, and then it is offered to you in accordance with what Allah, the Most High, says concerning those of His servants who receive salvation and success in this world and the Hereafter: “They counsel each other of the truth and counsel each other of patience.” It is further to put into practice His saying: “Cooperate with each other in goodness and fear of Allah, and do not cooperate in sin and transgression.”

We ask you to read this booklet before you begin the rites of Hajj in order that you may acquaint yourself with what is to be done. You will f Ind in It answers to many of your questions. We hope that you will keep this booklet with you as a reference for this year, and possibly for later years as well if It Is Allah’s will that you return again for Hajj.

We ask you to share this booklet with other Muslims in order that they may also benefit from reading its contents. We ask Allah to accept from all of us our Hajj, our striving, and our good deeds.

Wassalamu ‘alaikum wa rahmatullahi wa barakatuhu.

‘Abdul-‘Aziz bin ‘Abdullah bin Baz
President of Islamic Research,
IFTA and Propagation


Dear pilgrims, we praise Allah for having guided you to the hajj of His House and to the visit of the Sacred Precincts. May He accept from all of us our good deeds and increase His reward for us and for you.

The following advice is being offered to you in the hope that Allah will accept from all of us our hajj and our striving.

1. Remember that you are on a blessed journey. This journey, which is a migration toward Allah, is based on belief in His Unity (tawheed), on sincerity toward Him, on responding to His call, and on obedience to His commands. There is no greater reward than that of a hajj which is acceptable to Allah Ta’alah-the reward of the Garden of Paradise.

2. Be on your guard against the mischief of Satan, who intends to cause dissension among you. Love each other as brothers and avoid disputes and disobedience to Allah. Know that the Messenger of Allah (may peace and blessings of Allah be on him) said, “None of you has truly believed unless he likes for his brother what the likes for himself.”

3. Whenever you have a question concerning religious matters or concerning the hajj, ask knowledgeable Muslims until you receive a satisfactory answer. This is in accordance with what Allah has said: ” If you realize this not, ask of those who possess The Message.” it is also in accordance with what the Prophet (peace be on him) has said. “When Allah intends good for someone, He gives him understanding of the religion.”

4. Know that Allah has made certain acts fard (obligatory) and other acts sunnah (according to the practice of the Prophet, peace be on him). Allah does not accept a sunnah which violates some fard.

Some pilgrims ignore this fact when they harm believing men and women in their zeal to kiss the Black Stone, to hasten in their circuits around the K’abah, to make salah behind the Station of lbraheem, to drink from Zamzam,.and similar practices. These practices are sunnah.

To harm any believer in doing them is haram (prohibited). How is it possible to carry out a sunnah observance while doing a haram deed? Therefore, avoid hurting each other, and Allah will grant you His mercy and will increase your reward.

We would also like to emphasize the following:

(a) It is not fitting that a Muslim man performs his Salat next to, or behind a woman in the holy Mosque or at any other place if it is at all possible to avoid doing so. Women should pray behind men.

(b) The doors and entrances to the holy Mosque are for traffic and should not be blocked by people praying there, even though if it is to join the congregational prayer that may be in progress.

(c) It is not permissible to block the free flow of people around the K’abah by sitting near the K’abah, by praying near it, or by standing near the Black Stone, or al-Hijr or at the Station of lbraheem, especially when the place is crowded, as this is a source of harm to other people.

(d) While safeguarding the dignity of Muslims is a fard, kissing the Black Stone is a sunnah. A fard cannot be sacrificed for a sunnah. When the area is crowded, it is sufficient to point to the Black Stone, saying “Allahu akbar.” and to continue to move with the flow of people without causing a break in the lines. indeed, keeping an easy flow during circuits is the most commendable thing.

(e) It is not a sunnah to kiss the Yamani corner, but to touch it with the right hand, if it is not overcrowded, and say: “Bismillahi wal-lahu akbar. ” But if it is difficult to touch it, then move on, do not point to it with your hand, or say takbir. For it is not reported of the Prophet. It is mustahabb (good) to recite the following supplication in between the Yamani corner and the Black Stone:

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“Rabbana atina fid-donya hasanatan wa fil- akhirati hasanatan wa qina adhaban-nar”.

Finally, the best advice we can give you is that you follow the Book of Allah and the sunnah of His Messenger (peace be on him) in all what you do.

“Obey Allah and the Messenger in order that you may receive mercy.”


Brother and sister Muslim, you must be aware that there are matters which nullify your Islam. We will mention here the ten most common violations. Please be mindful of them.

The First

Associating partners with Allah (shirk). Allah, the Most High, says,

Truly, if anyone associates partners with Allah, Allah will forbid him the garden and his abode will be the Fire; the wrongdoers will have no helpers.”

Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of shirk.

The Second

Setting up intermediaries between oneself and Allah, making supplication to them, asking their intercession with Allah, and placing one’s trust in them is unbelief (kufr).

The Third

Anyone who does not consider polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself an unbeliever (kafir).

The Fourth

Anyone who believes any guidance other than the Prophet’s guidance to be more perfect, or a decision other than the Prophet’s decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophet’s rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shari’ah of Islam; for example,

that the Islamic system is not suitable for the twentieth century.

that Islam is the cause of the backwardness of Muslims.

Or that Islam is a relationship between Allah and the Muslim. It should not interfere in other aspects of life.

(b) To say that enforcing the punishments prescribed by Allah, such as cutting off the hand of a thief or stoning an adulterer, is not suitable in this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such rulings to be superior to the Shari’ah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of Muslims, one who declares such things to be permissible is an unbeliever (kafir).

The Fifth

Anyone who hates any part of what the Messenger of Allah (may peace and blessings of Allah be on him) has declared to be lawful has nullified his lslam, even though he may act in accordance with it. Allah the Most High, says: “Because they disliked what Allah has revealed. their deeds are brought to nothing.”

The Sixth

Anyone who ridicules any aspect of the religion of the Messenger of Allah (peace be on him), or any of its rewards or punishments, becomes an unbeliever. Allah. the Most High, says: “Say: Do you ridicule Allah, His revelations and His Messenger? Make no excuse; you have disbelieved after your (profession of) faith”

The Seventh

The practice of magic included in this is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes by using black arts. One who engages in such a thing or is pleased with it is outside the pale of Islam. Allah the Most High, says, “The two (angels, Harut and Marut) did not teach anyone (magic) without warning them, ‘Indeed. we are a trial; then do not disbelieve.“‘

The Eighth

Supporting and aiding polytheists against the Muslims. Allah the Most High, says: “The one from among you who supports them belongs to them. Truly. Allah does not guide the people who do wrong.”

The Ninth

Anyone who believes that some people are permitted to deviate from the Shari’ah of Muhammad (peace be on him) is an unbeliever by the word of Allah, the Most High: “If anyone seeks a religion other than al-Islam it will not be accepted from him, and in the Hereafter he will by among the losers”

The Tenth

To turn completely away from the religion of Allah, neither learning its precepts nor acting upon it. Allah the Most High, says: “Who does greater wrong than the one who is reminded of the revelations of his Lord and turns away from them. Truly, We shall recompense the guilty,” and He also says: “But those who disbelieve turn away from that about which they are warned.”

It makes no difference whether such violations are committed as a joke, in seriousness or out of fear, except when they are done under compulsion.

We seek refuge in Allah from such deeds as entail His wrath and severe punishment. 

How to perform HaJJ and ‘Umrah, and to visit the Prophet’s Mosque

Brother and sister Muslims:

There are three ways of performing the hajj:

Hajj al-tamatt’u (interrupted)
Haii al-qiran (combined)
Haii al- ifrad (single)

Hajj al-Tamatt’u

This means entering into ihram for the ‘umrah during the months of Haji, i.e., the months of Shawwal, Dhul-Q’idah and the first ten days of Dhul-Hijjah; to take off ihram after performing the ‘umrah; and then to take ihram again for the hajj from Makkah on the 8th day of Dhul-Hijjah during the same year in which the ‘umrah was performed.

Hajj al-Qiran

This denotes entering into ihram for both the ‘umrah and the hajj at the same time, not taking off the ihram until the Day of Sacrifice (the 10th of Dhul-Hijjah). Alternatively, one may first enter into ihram for the ‘umrah, and before beginning one’s tawaf may make the intention of ihram for the hajj as well.

Hajj al-lfrad

This signifies donning ihram for the hajj either from the prescribed Station of lhram (al-miqat), from Makka if one resides there, or from a place in between al-migat and Makkah in the event that one has brought a sacrificial animal with him, and to remain in ihram until the Day of Sacrifice. If one has not brought an animal for sacrifice, he is required to come out of ihram after performing ‘umrah; that is, he makes the (Sa’ye)”around the K’abah (tawaf), performs the (Sa’ye) the running between Safa and Marwah. cuts some of his hair and then comes out of ihram, resuming his usual clothing and state. This is what the, Prophet (peace be on him) prescribed for those people who had entered into ihram for the hajj without bringing a sacrificial animal; they then re-entered into ihram on the 8th of Dhul-Hijjah. The same applies to a person who is performing hajj al-qiran in the event that he has not brought with him an animal to sacrifice; it is required that he comes out of ihram after the ‘umrah, as described above. 


1. When you reach the prescribed Station (al-miqat), make ghusl (a shower or full washing of the whole body), use perfume if available, and then put on the two-piece garment of ihram ( izar and rida ), which preferably should be of white cloth. This applies to men only. A woman also makes ghusl but she does not use make up, and she may wear any clothes she has available as long as they do not display her adornments; she should be completely covered except for her face and hands. Then make your intention to perform ‘Umrah by saying; Labbayka ‘Umrah, or: Labbayk Allahumma Umrah, as follows:

Labbayk, Allahumma. Labbayk Here I am at Your service. O Lord, here I am.
Labbayk. La shareeka laka. Labbayk. Here I am. No partner do You have. Here I am,
lnnal-hamda wan-n ‘imata laka wal- mulk. Truly, the praise and the favor is Yours, and the dominion.
La shareeka lak’ No partner do You have

Men should utter this aloud while women should say it silently. Repeat this talbiyyah frequently, and engage in the praise of Allah, in supplications for forgiveness, and in the enjoining of what is good and forbidding of what is evil.

2. When you reach Makkah, make seven circuits (Tawaf) around the K’abah, beginning at the Black Stone with takbir (utterances of Allahu akbar’) and ending each at the same place. While making your (Tawaf) you may praise Allah and make supplications to Him in any words you please. it is preferable to end each with the words.

“Rabbana, atina fid-dunya hasanatan wa fil-akhirati hasanstan wa qina adhaban-nar.”
(Our Lord, give us good in this world and good in the Hereafter. and save us from the punishment of the Fire.)

After completing the seventh cirucit, pray two rak’ats behind the Station of Ibraheem (Maqam lbraheem) if It is possible, even though you may be a little far from it. Otherwise at any other place within the Sacred Mosque.

3. You then go to as-safa and climb on it. Facing the K’abah, praise Allah, raising your hands, say takbir (”Allahu akbar”) three times. Then make supplication to Allah, repeating your supplication three times as this is the sunnah. Then say

“La ilaha illal- Lah, wahdahu La sharika La. ”
Lahul-mulk wa Iahul-hamd, wa huwa ‘ala kulli Shayin qadeer”.
“La illahe illal-lah, wahdahu. Anjaza wadahu Wanasara abdahu wa hazama alahzab wahdahu. “

(There is no deity except Allah, the One without a partner.
His is the dominion and His is the praise. and He is powerful over everything.
There is no deity except Allah, completed His promise, supported His Slave and defeated the parties Alone.)

It is preferable to utter this supplication three times but there is no harm in saying it less than three times.

You then descend from as-Safa and do the sa’ye of the umrah seven times. Increase your pace between the green posts, but walk at a normal pace before and after them. When you climb on the Marwah, praise Allah and do as you did at as-Safa, repeating your supplications, if you can conveniently do so, three times.

There are no required formulas or supplications for tawaf and sa’ye. It is up to the worshipper to praise Allah or supplicate Him in his own words, or he may recite portions of the Our’an, with due regard to the supplications which the Prophet (peace be on him) recited during the performance of these rites.

4. After sa’ye end your ‘umrah by shaving or shortening your hair. After this, the prohibitions pertaining to the state of ihram are lifted and you may now resume your normal life.

If you are doing hajj al-tamatt’u the sacrifice of a sheep or the seventh part of a camel or a cow becomes obligatory for you on the Day of Sacrifice (the 10th of Dhul-Hijjah) .If you cannot afford this sacrifice, it is obligatory for you to fast ten days, three of them during the hajj and seven after returning home.

If you are performing hajj al-tamatt’u or hajj al-qiran, it is preferable to fast these three days before the Day of ‘Arafat (the 9th of Dhul-Hijjah). 


1. If you are performing hajj al-ifrad or hajj al-qiran (i.e., hajj combined with ‘umrah), you enter into ihram at the ‘station of ihram (al-miqat) through which you pass on your way to Makkah.

If you do not pass through any Station of ihram on your way to Makkah, you enter into ihram from your residence.

If you are performing hajj al-tamatt’u (the interrupted haii), you enter into ihram for hajj from your residence in Makkah on the 8th of Dhul-Hijjah. Perform ghusl (shower or washing of the entire body), perfume yourself if possible, and put on the two garments of ihram. This applies to men. Women likewise perform ghusl but are not to use perfume. They may wear any suitable clothes they have as long as they do not show their adornments and cover every part of their bodies excepting the hands and face. For woman, if she is in the presence of other men who are not her immediate relatives like her husband, father, brother or son then she should cover her face. After putting on ihram make your niyyah (intention) by Saying: Labbayk Hajjan then recite talbiyyah

“Labbayk, Allahumma. Labbayk.
Labbayk. La shareeka laka. Labbayk.
lnnal-hamda wan-n’imata laka wal-mulk. La shareeka lak’.”

(Here I am at Your service, O Lord, here I am. No partner do You have. Here Iam. Truly, the praise and the favor is Yours, and the dominion. No partner do You have.)

2. You then go to Mina, where you pray the Dhuhr, ‘Asr, Maghrib, ‘Isha and Fajr prayers at their proper times, shortening prayers of four rak’as to two rak’as. Do not combine these prayers.

3. When the sun has risen on the 9th of Dhul-Hijjah, proceed toward ‘Arafat in a dignified manner and without harming your fellow pilgrims. At’Arafat, pray the Dhuhr and ‘Asr prayers, shortened and combined during the time of Dhuhr with one adhan and two iqamahs

Make sure that you are within the boundaries of ‘Arafat. Stay within the boundaries of ‘Arafat, except the valley of Oranah, reciting the praise of Allah the Most High, and offering supplications facing qiblah with upraised hands, as was the practice of Prophet Muhammad (may peace and blessings of Allah be on him). Remain at ‘Arafat until after sunset.

4. When the sun has set, proceed toward Muzdalifah in a peaceful and dignified manner, reciting talbiyyah. Do not harm or cause any discomfort to your fellow Muslims. When you arrive at Muzdalifah, pray the Maghrib and ‘lsha prayers combined, shortening ‘Isha to two rak’ats. Stay at Muzdalifah until you have prayed the Fair prayer. Then wait until the brightness of the morning is wide spread, supplicate facing qiblah with upraised hands, following the practice of the Prophet (peace be on him).

For women or weak individuals, it is permissible to proceed to Mina at any time after midnight.

In Muzdalifah, pick up only seven pebbles to throw at the Stone Pillar of ‘Aqabah. Other pebbles can be picked up at Mina. There is no harm even if the seven pebbles to be thrown at the Stone Pillar of ‘Aqabah are also picked up at Mina.

6. When you arrive at Mina, do the following:

(a) At the Stone Pillar of ‘Aqabah (this is the pillar nearest to Makkah) throw the seven pebbles one after the other, saying “Allahu akbar” at each throw.

(b) If you are required to sacrifice, slaughter your sacrificial animal. You are to eat some of its meat and distribute the major part of it to the needy.

(c) Shave your head or cut some hair from it. Shaving is preferable for men, while for women the length of hair to be cut is that of a fingertip.

The above-mentioned order of doing things is preferred, however, if they are done in some other order, there is no harm in it.

After you have thrown the pebbles and shaved or cut some of your hair, the prohibitions of ihram are lifted, excepting the prohibition of sexual intercourse with your spouse. This is the first tahallul, i.e., returning to one’s normal state. You are now to wear your usual clothes.

7. Then you go to Makkah and perform the tawaf al-ifadah (the tawaf which is an essential part of the Hajj). If you are doing hajj al-tamatt’u, you also perform sa’ye. If you are performing hajj al- ifrad or hajj al-qiran and you did not perform sa’ye with tawaf al- qudum (the Tawaf of Arrival), you must do sa’ye now. After this, the prohibition of marital relations is also lifted and you return to a completely normal life.

It is permissible to delay the tawaf al-ifadah until the days spent at Mina are over, going to Makkah for this tawaf after all three Pillars have been stoned.

8. After performing your tawaf al-ifadah on the Day of Sacrifice, return to Mina and spend there the nights preceding the 11th, 12th and 13th days of Dhul-Hijjah (the three days following the Day of Sacrifice which are known as ayyamu-tashreeq. It is however, permissible to spend only two nights in Mina instead of three.

9. At any time in the afternoon of each of the two or three days of your stay in Mina, stone each of the three Pillars, starting with the first Pillar( i.e., the one which is farthest from Makkah), followed by the middle Pillar and lastly the Pillar of ‘Aqabah. Throw seven pebbles, one by one, at each of these Pillars, saying “Allahu akbar” at each throw.

If you stay in Mina for only two days, you must leave Mina before the sun sets on the second day. if the sun should set before you are able to depart, remain in Mina for the third night and throw pebbles again the next day. In any case, it is preferable to remain in Mina for three nights.

It is permissible for the sick and the weak to appoint a proxy to throw their pebbles. The proxy first throws his own pebbles, followed by the pebbles of the person he represents while at the same pillar.

10. If you decide to return to your Country after completing the rites of hajj, you perform the Farewell Tawaf (tawaf al-wida ‘ ) before leaving Makkah. No one is excused from this except women who are menstruating or in the period of discharge following childbirth.


During the state of ihram for hajj or ‘Umrah, the following are obligatory;

1. To faithfully observe all that Allah has made obligatory, such as the daily prayers at their proper times.

2. To avoid what Allah has prohibited, such as wrongdoing, quarreling and committing sins.

3. To guard against injuring the Muslims by deed or by word.

4. To abstain from what is prohibited during ihram, namely:

(a) Do not cut your nails or pull out hair. There is no blame on you if these break or come off by themselves without your intending it.

(b) Do not use scent, whether on the clothes or on the body, or in food or drink. There is no harm if the effect of scent applied before putting on ihram remains.

(c) Do not kill, frighten or assist in hunting any land game as long as you are in ihram.

(d) Within the precincts of al-Haram no one, in the state of ihram or not, is allowed to cut trees, pluck vegetables or collect a lost property except for the sake of identifying it for its owner. For the Messenger of Allah (peace be upon him) said so.

(e) Do not propose to a woman or contract marriage either for yourself or on behalf of others. Sexual intercourse is prohibited too, so is touching the apposite sex with desire. All these actions are-prohibited during the period of ihram.

All these prohibitions apply equally to men and women alike.

In particular

A man may not put any covering on his head. However, the shade of an umbrella or the roof of a car is permissible. There is no harm in carrying something on the head.

A man may not wear a shirt or anything else which is sewn, such as a burnoose, turban, trousers, khuff (short, thin boot), on the whole or a part of his body. However, if an izar (one of the two garments of ihram, worn on the lower part of the body) is not available, trousers may be worn, and if sandals are not available khuff may be worn.

It is forbidden for a woman to wear gloves on her hands or to cover her face with a face-veil (niqab) or burqa (drape) during the state of ihram. However, if male strangers are around her, she should conceal her face with her head-covering or something similar. These rules apply until she comes out of ihram..

If a person wears a sewn garment or covers his head (for men), uses perfume, pulls out some hairs, or cuts his nails through forgetfulness or due to ignorance, there is no fidyah (expiation) for him. He should stop doing such things as soon as he remembers or is reminded of then.

It is permissible to wear sandals, a ring, a pair of glasses, a hearing aid, a wrist watch, and a belt or a girdle which protects one’s money or documents.

It is permissible to change one’s clothes and to wash them, as well as to wash one’s hair and body, and it does not matter if some hair inadvertently falls out during washing. 


1. Going to Madinah at any time with the intention of visiting the Prophet’s Mosque is a sunnah, as is performing salah in it, According to a hadith of the Prophet (may peace and blessing of Allah be on him). A salah performed in the Prophet’s Mosque is better than a thousand salats in any other place excepting the Sacred Mosque (Masjid al-Haram) in Makkah.

2. There is no ihram nor talbiyah for the visit to the Prophet’s Mosque, and it should be emphasized that there is no connection whatsoever between this visit and the hajj.

3. When you enter the Prophet’s Mosque, enter with your right foot first, saying the name of Allah the Most High, and invoking blessings on His Prophet (may His peace and blessings be on him), and ask Allah to open the gates of His mercy for you. The recommended words for entering any mosque, including the Prophet’s Mosque, are:

“A’udhu billahil-adheem wa wajhi hil-kareem wa sultanihil- qadeem mina – shaytani-rajeem. Allahhumma, iftah li abwaba rahmattk.

(I seek refuge in Allah the Al-mighty, and in His noble countenance and in His eternal power, from Satan the Rejected. 0 Allah, open to me the doors of Your mercy.)

4. Perform two rak’ats of tahiyyat al-masjid (the salat of “greeting of the mosque”) after entering the Mosque, preferably in the Rawdah or otherwise anywhere else in the Mosque.

5. Then go to the grave of the Prophet (may the peace and blessing of Allah be on him), and standing in front of it and facing it, say in a respectful and hushed voice:

“Assalamu ‘alaika, ayyuhan-nabiyya wa rahmat al lahi wa barakatuhu. ”
(Peace be on you, O Prophet, and the mercy and blessings of Allah),

and call for the blessings of Allah on him. There is no harm if you add:

“Allahumma, atihil-waseelata wal-fadeelata wab-‘athul-maqamal-mahmoudal-ladhee wa-adtahu. Allahumma, ajzih ‘an ummatihi afdalal- jaza’.”

(O Lord, give him the right (of intercession) and the favor, and raise him to the praiseworthy station which you promised to him.O Allah, reward him on behalf of his ummah (people) with the best of rewards.)

Then move a little to the right to stand before the grave of Abu Bakr (may Allah be pleased with him). Greet him and supplicate Allah to bestow His mercy and forgiveness on him.

Again move a little to the right to stand before the grave of ‘Umar (may Allah be pleased with him), and greet him and make supplication for him.

6. It is sunnah to have (Taharah), and visit the Mosque of Quba and offer salat in it, as the Prophet (peace be on him) prayed there and encouraged others to do the same.

7. It is sunnah to visit the graves of al-Baqe’e cemetery, and the grave of Uthman (May Allah be pleased with him) and the martyrs of ‘Uhud, and the grave of Hamzah (May Allah be pleased with them.); to greet them and to pray for the mercy of Allah upon them. The Prophet (peace be upon him) used to visit all these graves and pray for the souls of those who were buried there. He taught his companions when visiting graves to say:

“Assalamu ‘alaikum, ahlal-diyar minal-mu’mineen wal-muslimeen,
wa inna insha-Allah bikum lahiqoon.
Nasalal-laha lans wa lakumul-‘afiyah.

(Peace be on you, O dwellers of this place from among the Believers and the Muslims,
and we will insha-‘Allah join you.
We ask Allah for security (from the Fire of Hell) for ourselves and for you.)

(Reported by Muslim)

According to the Shari’ah besides the mosques and other places mentioned above, there are no other mosques or places in Madinah which are to be visited. Therefore, do not burden yourself by visiting places for which there is no reward or for which, in fact, there might be some blame for doing so. And Allah is the source of guidance. 


First: Errors Related to lhram

Some pilgrims bypass the designated Station of lhram on their route without either being in ihram or entering into ihram there, proceeding until they reach Jeddah or some other place within the precincts of the Stations, at which they enter into ihram. This is against the command of Allah’s Messenger (peace be on him), which stipulates that every pilgrim should enter into ihram at the Station of ihram which lies on his route.

If this happens to someone, he must either go back to the Station of ihram lying on his route and there enter into ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.

This applies to all pilgrims regardless of whether one passes the Station of ihram by air, by sea or by land.

If one did not pass through one of the five designated Stations of lhram, he should enter into ihram at a point which is nearest to the Station of ihram on his route.

Second: Errors Related to Tawaf

1. Starting the tawaf at some point other than the site of the Black Stone, while it is obligatory to begin tawaf from the Black Stone

2. Doing one’s tawaf inside the Hijr of lsma’il, which means going around a portion of the K’abah rather than the whole of it since the Hijr of Isma’il is a part of the K’abah which would then be left out of tawaf. Such a tawaf is invalid.

3. Doing ramal (i.e., taking quick short steps) during alI seven circuits while ramal is to be done only during the first three of the Tawaf of Arrival (tawaf al-qudum).

4. Struggling vehemently to kiss the Black Stone in this process and hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.

It should be noted that the tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone. it is sufficient simply to point to it, saying “Allahu akbar” when one comes parallel to it, although one may be at a distance from it.

5. Wiping one’s hand over the Black Stone, seeking “blessings” (barakah) thereby is an innovation (bid’a) with no basis in the Shari’ah of Islam. The sunnah is to touch it or kiss it only when it can be done easily.

6. Touching the four corners of K’abah or its walls, and wiping one’s hands against them. The Prophet (peace be on him) did not touch any part of K’abah except the Black Stone and the Yemeni Corner.

7. Saying specific formulas of supplications reserved for each circuit. The Prophet (peace be on him) did not specify any supplications except to say “Allahu akbar” when when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, he said:

“Rabbana, atina’ fid-dunya hasanatan wa fil-akhirati hasana wa qina adhaban-nar. ”
(Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.)

8. Raising one’s voice above the voices of others; whether in following or leading the tawaf as it causes confusion among the worshippers.

9. Struggling to pray at the Station of lbraheem. This is contrary to the sunnah, besides being injurious to other worshippers. it is sufficient to pray the two rak’ats of tawaf after completing one’s tawaf anywhere within the Sacred Mosque.

Third: Errors Related to Sa’ye

1. When climbing upon Safa and Marwah, some pilgrims face the K’abah and gesticulate toward it with their hand while saying “Allahu akbar” as if they were saying takbir for salat salat. This gesticulating is an error because the Prophet (peace be on him) raised his palms only for supplication. Here you may glorify and magnify Allah the Most High, supplicating Him in any words you wish while facing the direction of the K’abah. It is preferable to recite the dhikr which the Prophet (peace be on him) recited at Safa and Marwah.

2. Accelerating one’s pace throughout the entire distance between the two hills. The sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.

Fourth: Errors Related to ‘Arafat

1. Some pilgrims camp outside the boundaries of ‘Arafat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafat properly. This is a serious error which invalidates their hajj since standing in Arafat is the essence of haji, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in Arafat during the night of sacrifice in particular.

2. Departing from ‘Arafat before the sun has set is not permissible, because the messenger of Allah (peace be on him) stayed at ‘Arafat until the sun had set completely.

3. Struggling through crowds in order to climb Mount ‘Arafat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafat is a place of standing, and neither climbing Mount ‘Arafat nor making salah there has been recommended.

4. Making supplications facing Mount ‘Arafat is incorrect because the sunnah is to face qiblah while making supplication.

5. Making heaps of earth or pebbles: during the day of ‘Arafat, at particular places, by some people, has no bases in the Shariah of Allah.

Fifth: Errors Related to Muzdalifah

Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and ‘lsha prayers. This is not correct. Nor is the practice that ail the pebbles must be collected at Muzdalifah.

The correct position is that the pebbles can be collected anywhere within the boundaries of al-Haram (the territory or precincts of Makkah ). It is known that the Prophet (peace be on him) did not ask that the pebbles for Jamratul Aqabah be picked up for him from Muzdalifa. They were picked up for him, in the Morning, after leaving Muzdalifa and on entering Mina. The rest of the pebbles were picked up for him, from Mina too. Some pilgrims wash the pebbles, but this is not recommended.

Error Related to Throwing the Pebbles

1. Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at shayateen (devils): hence they hurl them with rage and force. However, the throwing of the pebbles has been merely prescribed as a means of remembering Allah the Most High.

2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophet (peace be upon him) prohibited, what is allowed is to throw pebbles the size of good beans.

3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.

4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shari’ah prescribes throwing the pebbles one by one, saying “Allahu akbar” at each separate throw.

5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.

Seventh: Errors Related to the Farewell Tawaf (Tawaf -al- Wida)

1. On the day of their departure, some pilgrims Makkah to perform their Farewell Tawaf before throwing the pebbles at the Pillars. Then they return to Mina to throw the pebbles, and depart from Mina for their respective countries. Thus their final rite becomes that of throwing the pebbles at the Pillars and not of the tawaf of K’abah. This is an error as the Prophet (peace be on him) said, No one should depart without his last visit being to the House (K’abah) ”

Accordingly, the Farewell Tawaf must take place after one has completed all the rites of hajj (and before starling his journey for home). After this tawaf one should not stay in Makkah except during the time it takes to prepare to depart.

2. After finishing the Farewell Tawaf, some people walk backwards, facing the K’abah, as they exit from the Sacred Mosque, under the impression that this is a veneration of the K’abah. This act is an innovation (bid’a) in the religion and is without any basis.

3. After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation with no basis in the Shari’ah of Islam.

Eighth: Errors Related to the visit of the Prophet’s Mosque

1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (may peace and blessings of Allah be on him) in order to receive blessings (barakah) are an innovation (bid’a). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations.

2. Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Shari’ah.

3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophet (peace be on him), as for example the place where his camel sat, the Well of ‘Uthman or the Well of the Ring, and gathering soil from these places to obtain “blessings”, are all innovations.

4. Calling upon the dead while visiting the graves at the Baqi’ Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error indeed. it is shirk (ascribing partners to Allah the Most High), as has been pointed out by scholars. It is clear from the Book of Allah and the sunnah of His Messenger (peace be on him) that all forms of worship are for Allah alone. It is not permissible to call upon, or to offer sacrifice, give vow or any other form of ibadah (worship) except for Allah alone. Allah the Most High, says:

“and they were commanded nothing except to worship Allah (only), purifying the religion for Him alone,”

and He also says,

Verily, the places of worship are for Allah (alone), so do not call on anyone else apart from Allah.”

We ask Allah, the Most High, to improve the condition of the Muslims and to give them understanding of the religion. and to turn all of us away from errors and deviations Indeed, He is the Hearing, the Responding. 


1. To repent sincerely of all sins, and to spend on the hajj or ‘umrah out of his lawful earnings.

2. To guard one’s tongue from lying, backbiting and slandering.

3, To purify the intention to perform hajj or ‘umrah solely to seek the pleasure of Allah the Most High.

4. To learn what actions are prescribed’by the Shari’ah or hajj and ‘umrah, and in the event of any difficulty or problem to ask those who know.

5. When the pilgrim arrives at al-miqat (station of ihram) he is free to choose one of the three types of hajj (ifrad, tamatt’u or qiran). Tamatt’u is preferable for a person who has not brought his sacrificial animal with him, while qiran is preferable for one who has his animal with him.

6. If the person entering ihram is afraid he may not be able to complete all the rites because of sickness or fear, he should make the condition: “I will return to the normal state in case I am obliged to.”

7. The hajj of children is valid, but it does not fulfill their lslamic obligation of hajj.

8. During the state of ihram, one may take bath or wash his head or scratch it if need be.

9. A woman may veil her face with her headcovering if she fears that men are looking at her.

10. Many women wear a headband under the veil to keep it away from the face. This action has no basis.

11. It is permissible to wash the ihram garments and to wear them again, or to change into other ihram garments.

12. If, during the state of ihram, one should wear a sewn garment, cover his head, or use scent due to forgetfulness or ignorance, no expiation (penalty or redemptive offering) is required of him.

13. If one is performing hajj al-tamatt’u or ‘umrah, he should stop reciting talbiyyah upon arriving at the K’abah before beginning his tawaf.

14. Walking with quick, short steps and baring the right shoulder is not permissible during tawaf except during the first three circuits of the Tawaf of Arrival (tawaf al-qudum). This applies to men only.

15. If the pilgrim forgets how many circuits he has performed, i.e., whether three or four, he should count them as three (that is, the lesser of the two numbers). The same procedure is to be followed for sa’ye.

16. In case of large crowds, there is no harm in performing the circuits beyond the Station of lbraheem or even further beyond, as the whole of the Sacred Mosque is a place of tawaf.

17. It is prohibited for a woman to make tawaf showing her adornments, using perfume, or not covering properly what the Shari’ah requires her to be covered.

18. If a woman’s menses begins or she gives birth after entering into ihram, it is not permissible for her to make tawaf until the flow of blood ceases and she is cleansed.

19. A woman may wear any dress for ihram as long as it does not resemble men’s clothing, show her adornments, or cause temptation to men.

20. To verbalize the intentions for acts of worship other than the hajj or ‘umrah is an innovation (bid’a), and to say it aloud is even more incorrect.

21. If a Muslim has the intention of making hajj or umrah, it is forbidden for him to pass by the appointed Station of lhrem (al- miqat) without entering into ihram.

22. If the pilgrim for hajj or umrah is arriving by air, he enters into ihram on the plane when he passes parallel to the Station of ihram on his route. He is to prepare himself, for entering into ihram during the flight before boarding the plane.

23. If one resides in Makkah, or between Makkah and the Stations of Ihram he need not go anywhere to take ihram. In this case, he is to take his ihram for either hajj or ‘umrah at his place of residence.

24. In order to increase the number of their ‘umrahs, some people go to al-Tan’im or al-J’iranah after the hajj and subsequently return for ‘umrah. No support for this practice exists in the Shari’ah.

.25. The pilgrim who is performing hajj al-tamatt’u re-enters ihram on the 8th of Dhul-Hijjah at the place in which he is staying in Makkah. It is not necessary for him to take ihram from any specified place within Makkah (such as al-Mizab), as many people do, nor is there any Farewell Tawaf for going out of Makkah at this time.

26. It is preferable to go to ‘Arafat from Mina on the 9th of Dhul- Hijjah after the sun has risen.

27. It is not permissible to depart from ‘Arafat on the 9th of Dhul- Hijjah before the sun has set. When the pilgrim departs after sunset, he should do so with ease and dignity.

28, The Maghrib and ‘Isha prayers are to be performed after arriving at Muzdalifah, whether at the time of Maghrib or during the period of ‘lsha.

29. It is permissible to gather the pebbles for stoning the Pillars from any place within the boundaries of Makkah (al-Haram), not necessarily from Muzdalifah.

30. It is not recommended to wash the pebbles. No report exists to the effect that the Prophet (peace be on him) or his Companions ever did this. Nor are the used pebbles to be used again.

31. It is permissible for women, children and weak individuals to proceed to Mina at the end of the night.

32, When the pilgrim arrives in Mina on the Day of ‘Eid (the 10th of Dhul-Hijjah), he should stop reciting talbiyyah. The pebbles are to be thrown successively, one by one, at the Stone Pillar of ‘Aqabah.

33. It is not required that the pebbles remain where they are thrown; it is only necessary that they be thrown at the Pillar.

34. According to the opinion of scholars, the period of sacrifice extends to the sunset of the third day.

35. Tawaf al-ifadah or al-ziyarah on the day of ‘Eid (the 10th of Dhul-Hijjah) is an essential part of the hajj and hajj is not complete without it. However, it is permissible to delay it until the end of the stay in Mina.

36. The person making qiran between hajj and ‘umrah offers one Sa,ye only. The same is true in the case of ifrad, if the person keeps his ihram until the day of an-Nahr.

37. On the Day of Sacrifice, it is preferable that the pilgrims do things in the following order: begins by throwing pebbles at the Pillar of ‘Aqabah; then Offers his sacrifice; then shaves or clips his hair, he then makes tawaf of the K’abah followed by sa’ye Changing this order is, however, permissible.

38. Returning to full normal state is attained after one has done the following: (a) thrown the pebbles at the Pillar of ‘Aqabah; (b) shaved his head or clipped some of his hair; (c) done tawaf al-ifada with sa’ye.

39. If the pilgrim decides to shorten his stay in Mina, it is necessary that he departs from Mina before the sunset.

40. For a child who cannot do the throwing of pebbles, his guardian throws on his behalf after throwing his own pebbles.

41. A person who is not capable of going to the throwing due to old age, illness or pregnancy it is permitted to appoint someone else (his proxy) to do the throwing on his or her behalf.

42. The proxy first throws his own pebbles and thereafter, without leaving the place, throws the pebbles on behalf of the person whom he represents at each of the three Pillars.

43. Except for the residents of the Sacred Mosque, it is obligatory on anyone who is doing hajj a l-tamatt’u or hajj al-qiran to sacrifice a sheep or to share in the seventh part of a camel or a cow.

44. If the pilgrim is unable to make this sacrifice, he must fast three days during the hajj and seven days after returning home.

45. It is preferable that these three days of fasting be completed before the Day of ‘Arafat so that he is not fasting on that day, or otherwise that he fast on the 11 th, 12th and 13th of Dhul-Hijjah.

46. It is permissible to fast these three days either consecutively or separately, and the same applies to the seven days of fasting at home.

47. The Farewell Tawaf (tawaf al-wida’) is obligatory for every pilgrim excepting menstruating or post-partum women.

48. To visit the Prophet’s Mosque in Madinah is a sunnah, whether it is done before the haii or after it.

49. When you enter the Prophet’s Mosque, it is sunnah to pray two rak’ats of tahiyyat al-masjid (the (the salah of greeting the mosque). Although you can perform this salah anywhere in the Mosque, it is preferable to perform it in the Rawdah.

50. Visiting the graves of the Prophet (peace be on him) and others is allowed for Males only, and not for females, so that they would not have to travel for such a visit.

51. Rubbing and wiping one’s hands against the walls of the chamber containing the Prophet’s tomb, kissing it, or doing circuits around it are all innovations which are prohibited. Such things were not done by our upright ancestors. in particular, making tawaf around the chamber is shirk (ascribing partners to Allah).

52. it is also shirk to call upon the Prophet (peace be upon him) for the fulfilment of a need or to remove a grief.

53. The Prophet’s life in his grave is in the state at barzakh (the state of existence between death and resurrection on the Day of Judgement) and is in no way similar to his life on earth before his death. The nature and reality of the life of barzakh is known only to Allah the Most High.

54. People who stand in front of the Prophet’s grave, raising their hands and making supplications, are doing something alien to Islam. This is an innovation in the religion.

55. Visiting the grave of the Prophet (peace be on him) is neither obligatory nor a condition for the completion of the hajj, as some people believe.

56. The hadiths cited by some people prescribing visitation of the Prophet’s grave either have weak authority or are fabricated.

Some Supplications Which May Be Recited At ‘Arafat, at The Sacred Sites, and at Other Places Of Supplication

O Allah! I ask of You integrity and soundness in my religion, my life, my family, and my possessions.

O Allah! Cover my shame, pacify my fears, guard me from what is in front of me and behind me, from what is on my right and on my left, over my head and under my feet.

O Allah! Grant health to my body.O Allah grant health to my hearing.O Allah! Grant health to my sight. There is no deity except You.

O Allah! I seek refuge in You from unbelief and poverty, and from the punishment of the grave. There is no deity except You.

O Allah! You are my Lord. There Is no deity except You. You are my Creator and I am your creature. I try to keep my covenant with You and to live in the hope of Your promise as well as I can. I seek refuge in You from my own evil deeds. I acknowledge Your favors to me; and I acknowledge my sins. Forgive me my sins, for there is no one who can forgive sins except You.

O Allah! I seek refuge in You from worry and sorrow. I seek refuge in You from impotence and sloth, from stinginess and cowardice, and I seek refuge in You from the burden of debt and from being humbled by men.

O Allah! make the beginning of this day good, the middle prosperous, and the end successful. I ask You to grant me the good of this world and of the Hereafter, O Most Merciful of all Who show us mercy!

O Allah! I ask of You to make me pleased with what You decreed for me return to good life after death, and I earnestly seek the pleasure of looking at Your Glorious Countenance and the craving to meet you, without distress or affiction or misguiding trial. I seek refuge in You from oppressing others or being oppressed, from doing wrong or suffering wrong. and from committing an error or a sin which You will not forgive.

O Allah! I seek refuge in You from the feebleness of old age.

O Allah! Guide me to the best of deeds and the best of morals, as none can guide to the best except You, and save me from bad deeds, as none can save me from what is bad except You.

O Allah! Strengthen my faith, expand my living space, and bless me in my livelihood.

O Allah! I seek refuge in You from negligence, degradation and destitution; I seek refuge in You from unbelief, wickedness, vanity and show; and I seek refuge in You from blindness, deafness and leprosy and bad diseases.

O Allah! Give my soul piety and my conscience purity. You are the Master of my soul and the Guardian of my conscience.

O Allah! I seek refuge in You from a knowledge which does not benefit, from a heart which does not tremble, from an ego which is not sated, and from a supplication which is not accepted.

O Allah! I seek refuge in You from the evil of what I did and from the evil of what I did not do; from the evil of what I know and from the evil of what I did not know.

O Allah! I seek refuge in You from a decline in Your favor, from a change in Your protection, from Your sudden punishment and all Your displeasure.

O Allah! I seek refuge in You from ruin and falling,from drowning and burning, and from senility: I seek refuge in You from Satan’s beguiling me at my death; and I seek refuge in You from being bitten by venomous creatures. I seek refuge in You from greed, bad manners, bad actions, bad desires and bad diseases. I seek refuge in You from the burden of debt, from being humbled by people, and from the ridicule of enemies.

O Allah! Strengthen my religion which is my fortress, make this world a better place of sojourn for me, and grant me a good life in the Hereafter which will be my abode. Make my life increase in all goodness and my death a rest from all evil.

O Allah! Support me and help me, and do not let others overpower me; guide me and make the following of Your Commands easy for me.

O Allah! make me grateful to You, mindful of You, full of fear toward You, devoted to obedience of You, humble before You, earnest in supplication, and penitent. My Lord, accept my repentance, wash away my sins, answer my supplication, establish my veracity, guide my heart, make my tongue truthful, and remove all ill-feeling from my heart.

O Allah! I ask You for a resolute mind and firmness in following the guidance. I ask You to make me thankful for Your favor, to be of good service to You, and to grant me a sound heart and a truthful tongue. I ask You to grant me what You know to be good and to give me refuge from what is evil, and to forgive me – and You are the Knower of the Unseen.

O Allah! Inspire me with good conduct and save me from the evil of my selfishness.O Allah! I ask You to guide me to the doing of good deeds and abstaining from bad deeds and love those who are humble, and to forgive me and show mercy to me. And if You wish a trial for Your servants, take me to You before falling into it.

O Allahl I ask You for Your love and the love of those who love You, and for the love of every action which will bring me closer to Your love.

O Allah! I ask You the best of the request for the best in my supplication, for the best success and the best reward. Strengthen me, make heavier my balance of good, confirm my faith, elevate my rank, accept my worship, and forgive my mistakes, and I ask of You the highest ranks in the Garden of Paradise. I ask You for good beginnings, good endings, the totality of goodness, from the first to the last, from within and from without, and I ask of You the highest ranks in the Garden.

O Allah! I ask You to exalt my fame, lighten my burden, purify my heart, keep me chaste, forgive me my sins, and I ask of You a high rank in the Garden.

O Allah! Bless me in my sight, in my hearing, in my soul, In my body, In my conduct; bless me in my life, in my family, in my work; accept my good deeds, and I ask of You a high rank in the Garden.

O Allah! I seek refuge In You against difficulties, calamities, troubles, oppression and the ridicule of enemies.

O Allah! O Controller of the Hearts!; Keep my heart firm in Your religion; keep it contented with Your worship.

O Allah! Grant us increase and not decrease, honor and not dishonor; give us Your favors and do not deprive us; prefer us, let not others be preferred to us.

O Allah! Grant us the best of outcomes in all our affairs, and save us from disgrace in this world and from punishment in the Hereafter.

O Allah! Grant us such fear of Your as will come between us and acts of disobedience to You; such obedience to You as will bring us to Your Garden; and such certainty that the calamities of this world will be made easy for us by You. Let us enjoy our hearing, our sight and our faculties as long as You grant us life, and let it be, the last to be taken away from us. Avenge us from those who have wronged us and help us against our enemies. Let no calamity be fall our religion; let not worldly affairs be our greatest care or all about which we know; and Let not those who have no fear of You and who do not show mercy toward us rule over us.

O Allah! I ask You to bestow Your mercy on me, to forgive me, to protect me from every sin, to give me a share of every good, and to grant me the attainment of the Garden and salvation from the Fire.

O Allah! Leave not for us a sin which You have not forgiven, nor a shortcoming which You have not concealed, nor a wary which You have not removed, nor a debt which You have not paid, nor a need from among the needs of this world or the Hereafter, the fulfillment of which is beneficial for us and pleasing to You, which You have not fulfilled, O Most Merciful of all show us mercy!

O Allah! I ask for a mercy from You by which You will guide my heart, settle my affairs, remove my worries, protect me from what is unseen to me, make my face radiant, purify my deeds, inspire me with wisdom, avert calamities from me, and protect me from every evil,

O Allah! I ask You for success on the day of judgment, and a life of happiness, and the rank of the martyrs, the companionship of the prophets, and victory over the enemies.O Allah! I ask You for correctness of belief: for a faith which leads to good conduct, for a success which results in eternal felicity: for mercy, health and forgiveness from You, and for Your pleasure.

O Allah! I ask You for health, for integrity, for good character, and that I may be pleased with my portion.

O Allah! I seek refuge in You from the evil of my self, and from the evil of every creature which You are grasping by its forelock. O my Lord, keep me on the straight path.

O Allah! You hear my words, You behold my situation, You know what is open and what is hidden within me; nothing is hidden from You. It is me alone who is in need, a humble seeker of Your forgiveness. I beseech You with humility in my heart, with trembling and fear, in prostration and utter helplessness. O Allah! Grant me soundness of belief, goodness of character, forgiveness of my sins, and Your eternal pleasure in the Hereafter.

May Allah’s blessings be upon Muhammad and his family and Companions.

Prophet Muhammad’s (Sallalaahu Alaihi Wasallam) Manner Of Performing Prayers : Imam Ibn Baaz

Printed & Published by
Presidency Of Islamic Researches Ifta And Propagation
Printing And Translation Agency Riyadh,

Prophet Muhammad's Manner Of Performing Prayers - Ibn Baaz

All praise be to Allah alone, and may His peace and blessings be upon His messenger and bondsman our Prophet Mohammed, his family and his companions.

The objective of this concise pamphlet is to explain how prophet Mohammed (Peace and blessings of Allah be upon him) used to perform his prayers. I would like to present this explanation to every male and female Muslim so that they may strive to take up the Prophet’s manner in performing their prayers as a model for them.

It was narrated by Al Bukhari that Prophet Mohammed (Peace and blessings of Allah be on him) had said: “Perform your prayers in the same manner you had seen me doing.”

Therefore, here is the explanation for the Prophet’s manner of prayer:

(1) To perform completely the ablution, adopting the method commanded by Allah in the Quran: “O ye who believe, when ye prepare for prayer, wash your faces and your hands (and arms) to the elbows, rub your heads(with water) and (wash) your feet to the ankles.”(5:6)

The Prophet (peace and blessings of Allah be on him) said: “Prayer without ablution is invalid.”

(2) To turn one’s face and whole body towards the Ka’aba, The Holy House at Makkah, intending by heart to perform the prayer which he wants to fulfill, whether it is an obligatory prayer or a supererogatory prayer, the worshipper in all cases, should not pronounce his intention openly, because neither the Prophet nor his companions used to utter the intention for prayer. Thus, pronouncing the intention for prayer in audible voice is a heresy and an illicit action. Whether the individual be an Imam or performs his prayer individually, he should make (A Sutra) i.e. a curtain for his prayer. Directing the face towards the Qibla (The Ka’aba at Makkah) is an imperative condition for every prayer. However, there are few exceptions for this rule explained in authoritative books for whom who wish to refer.

(3) To pronounce “Takbirat Al Ihram” that is to say “Allahu Akbar” celebrating by that the greatness of Allah and looking meanwhile, downwards to the place where he will prostrate.

(4) To raise one’s hands up to the level of the shoulders or near to the lobes of his ears, while pronouncing “Takbirat Al‑ Ihram”.

(5) To put one’s right hand over his left hand and left wrist, and put them both over his chest, as the Prophet (peace and blessings of Allah be upon him) used to do.

(6) It is advisable that the worshipper recite this opening supplication saying: “Allahumma bald bayni wa bayena khatayaya kama boadta bayena al‑mashriki wal maghribi, Allahumma naqqiniy min khatayaya kama yonaqa al thawbo alabyndo min aldans… Allahumma igysilniy min khatayaya bilmai wathalgi walbarad.”

This supplication means: “O Allah, separate me from my sins as You have separated the east and west. O Allah, cleanse me of my sins as the white rope is cleansed from dirt. O Allah, wash off my sins with water, snow and hail.”

Or, may say instead:

“Sobhanaka Allahumma wa bihamdika wa~abaraka Ismoka wata’la jaddoka wala ilaha ghayroka”

“Praise and glory be to Allah. Blessed be Your Name, exalted be Your Majesty and Glory. There is no god but You.”

Or he may say any other supplications which the Prophet, (peace and blessings of Allah be on him) used to say in his prayers. It is better to recite these supplications alternately, the first one in the morning prayer “Fajr”, the second in the noon prayer “Zuhr”, each one by turn, in conformity with what the Prophet used to do.

After reciting the opening supplication, the worshipper says:

“Aouzo billahi min al‑shaytani‑r‑ragim”

Which means:

“I seek protection of Allah against the accursed Satan.”

Then says:

“Bism illahi‑Rahmani Raheem”

Which means:

“In the name of Allah, the All Merciful, the All Compassionate.”

and recites the Fatiha (The opening Sura of the glorious Quran).

Prophet Mohammed, may peace and blessings be upon him, said: “Prayer without reciting the Fatiha is invalid”.

The worshipper should say “A’meen” after reciting the Fatiha loudly if the prayer is said loudly, and whisper it in inaudible prayers. To be in conformity with the traditions of the Prophet, the worshipper‑is advised to recite verses from medium size Suras of the Quran in the Zuhr (noon), Asr (late afternoon), and Isha (night) prayers. As for the Fajr (morning) prayer, the worshipper is advised to recite a passage from the long Suras of the Quran. He has the choice in Maghrib prayer (Evening prayer) either to recite passages from the long Suras or from the short Suras 6 of the Quran.

(7) Then, the worshipper bows in “Ruku” raising his hands up to the level of his shoulders or ears while saying “Allahu Akbar” “Allah is Great” then bends down, making his head and back on one level and putting his hands with the fingers spread on his knees.

The worshipper should feel serenity and tranquillity while bowing, he should say thrice at least:

“Subhana Rabbiayl A’zim”

Which means:

“Glory be to my Lord, the Almighty.”

It is advisable to say while bowing in addition to that:

“Subhanak‑Allahumma Rabbana wa bi hamdika, Allahumma Ighfir liy”

Which means:

“Glory be to Thee, O Allah, and I praise Thee, forgive me my sins.”

(8) To raise one’s head up from bowing, raising one’s hands to the level of his shoulders or ears, saying, in case of being Imam or praying alone:

“Sami’a Allahu liman hamidah”

Which means:

“Allah listens to him who praises Him”

While resuming the standing position, he should say:

“Rabbana wa laka al hamdu hamdan katheera’n tayyiban mobarakan feehiy mil’a ssamawati wa mila alardhi wa mil’a ma baynahoma wa mil’a ma Shita min shiyin ba’ad”

This supplication means:

“Our Lord, praise be fore Thee only, praises plentiful and blessed as to fill the heavens, the earth, what in between, and fill that which will please Thee besides them.”

But if the worshipper is a follower, and led in his prayer by the Imam he should say when rising up “Rabbana wa lake alhamd…” etc.

It is advisable for the Imam, the follower, or who prays alone to add also:

“You Allah who deserve all praises and all glory, your praising is the best and most true of whatever Your servant can say, we all are Your servants, Our Lord, no one can ever deprive aught of what You have bestowed and no one can ever give aught of what You have deprived.”

The worshipper is advised to put his hands on his chest, as he had done before he bowed. Both Wa’il Ibn Haggar and Sahl Ibn Sai’yd reported that this was the manner of the Prophet when he used to raise his head up after bowing.

(9) To prostrate saying “Allahu Akbar” “Allah is Great”. He should touch the ground with his knees before touching it with his hands, if that is possible to him. If not, he is permitted to touch the ground by his hand before his knees. His fingers and toes should be directed towards the Qibla Makkah, and his hands should be stretched, and the fingers close together and not separated. In prostration, the worshipper should use these seven organs: The forehead, the nose, both hands, both knees and the internal parts of the toes.

These seven organs should touch the ground. Then the worshipper should say thrice or more:

“Subhana Rabbiyal A’ala”

Which means:

“Glorified is my Lord, the Exalted.”

It is advisable to say:

“Subhanaka Allahuma Rabbana wa bi hamdika, Allahuma Ighfir‑ liy.”

This means:

“Glory be to Thee, Our Lord, and I praise Thee. Our Lord, forgive me my sins.”

It is recommendable for the worshipper to exceed more and more in supplications and ask for more from his Lord, because the Prophet, may peace and blessings of Allah be on him, said (which means):

“As for bowing “Ruku” you should glorify your Lord during performing it, as for prostration, you should do your best to supplicate and ask for more from Him, because your supplications during prostration are more worthy to be accepted.”

The worshipper should ask his Lord for prosperity both in this worldly life and in the Hereafter. Whether it is an obligatory prayer or an optional prayer, the worshipper, while prostrating, should neither bring his hands close to his sides, nor stick his abdomen to his thighs, or his thighs to his legs. The worshipper’s arms should be raised up from the ground because the Prophet, may peace and blessings of Allah be on him, prohibited putting the arms and stretching them on the ground, ordering that “adjust your prostration, keep straight in it, and stretch not your hands on the ground as dogs do.”

(10) He should raise his head from prostration saying: “Allahu Akbar” and lays his left foot flat on the ground and sits upon it, keeping his right foot erected, his hands on his thighs and knees, and says:

“O my Lord, forgive me, have mercy on me, guide me, provide me with your blessings and console me.”

The worshipper should feel tranquillity during this pause.

(11) To prostrate again saying “Allahu Akbar” and repeating during his prostration what he did and said in the first prostration.

(12) Then the worshipper raises his head saying “Allahu Akbar” taking a pause similar to the pause between the two prostration; this is called “the pause for rest.” It is recommended for the worshipper to do such a pause, but there is no sin if he desists from it. Then the worshipper rises up and stands supporting on his knees, or on the ground if he cannot support himself on the knees, reads the Fatihah (The opening Sura of the glorious Quran) and some other verses of the Quran and do as just as he did in the first Rakaah (unit of prayer). Those who pray behind the Imam should not compete with him in the prayer actions as the Prophet (peace and blessings of Allah be upon him) said (which means):

The Imam is to be followed, if he says: “Allahu Akbar” which means “Allah is Great” then say the same after him. If he bows in “Ruku” bow after him. If he says “Samia‑l‑lahu liman hamidah” which means “Allah hears him who praises Him”, then say: “Rabbana wa laka‑l‑hamd” which means “Our Lord! All praises are for Thee”; and if he prostrates, then prostrate after him”. (Bukhari V:1 P.37)

(13) If the prayer consists of two Rakaat (two units of prayer) as the morning prayer “Fajr”, Feast prayer “Eid”, or the Friday prayer “Jumu’a”, the worshipper sits after the second prostration, with his right foot erect, sitting on his left foot laid down, putting his right hand on his right thigh, all his fingers close‑fisted save the index finger which he uses to point out as a sign for his monotheistic belief, and his left hand is put on his left thigh. There is nothing in the way, if the worshipper keeps both the little and ring fingers closed, while rounding his thumb and middle finger in a ring‑shape, and uses his index finger to point out as a sign for his monotheistic belief. It has been related that the Prophet, may peace and blessings of Allah be on him, had practiced both of these ways, thus, it is advisable for the worshipper to perform the first way once and the other on the second time.

The worshipper reads the Tashahud while sitting and says:

“Al‑tahiyatu lilahi wasalawatu watayibatu Assalamu alayha ayuha‑n‑nabiyu wa rahmat‑u‑llahi wa barakatuhu. Assalamu alayina wa ala ibadi‑l‑lahi‑s‑salalihiyn. Ashadu ala ilaha ila lahu wa ashadu anna Muhammadan abdoho wa raswuloh. Allahuma salliy ala Muhammad wa ala aali Muhamad, kama salayata ala Ibrahima wa aali Ibrahim. Inaka Hamidon Majid. Wa barik ala Mohammad wa ala aali Muhammad kama barkta ala Ibrahima wa aali Ibrahima. Inaka Hamidon Majid.”

This means:

“Greetings, prayers and the good things of life belong to Allah. Peace, mercy and blessing of Allah be on you, O Prophet. May peace be upon us and on the devout slaves of Allah. I testify that there is no god but Allah and I testify that Mohammed is His slave and messenger. O Allah, bless Mohammed and his family as You blessed Ibrahim and his family. You are the Most‑ Praised, The Most‑glorious. O Allah, bestow Your grace on Mohammed and his family as You bestwoed it on lbrahim and his family. You are the Most‑Praised, The Most‑glorious.”

After reciting the Tashahud, the worshipper asks Allah’s protection from four evils, he should say:

“My Lord, I ask your protection from torment of the Hell, torment of the grave the trials in life‑time and after death, and from the impostor Antichrist.” The worshipper may ask Allah for prosperity in this worldly life and in the Hereafter, supplicate Allah to bestow His favors on his parents and other Muslims. He could do this in both obligatory and optional prayers. It has been reported by Ibn Massoud that the Prophet, peace and blessings of Allah be on him, taught him how to recite the Tashahud and told him that the worshipper should invoke Allah and ask Him for the more beloved wishes which he likes, or, as it has been related in other wordings, the worshipper should ask Allah for whatever he wishes. In this manner, the servant can ask Allah for all the prosperity of this worldly life and the life to come.

The worshipper terminates his prayer by turning his face to the right saying: “As‑salamu alai kum wa rahmatu Allah” and to the left saying this salutation which means “Peace and mercy of Allah be on you.”

(14) In case of a three Rakaat prayer (prayer consisting of three units) as that of Maghrib prayer, (evening prayer), or a four Rakaat prayer like that of noon prayer (Zuhr), Asr prayer (late afternoon prayer) or, Isha prayer (night prayer), the worshipper stands up after reciting the Tashahud according to the manner stated before, and raises his hands up to the level of his shoulders saying (Allahu Akbar). The worshipper puts his hands over his chest as it had been explained before, and recites only the Fatiha. There is no objection if he adds to the Fatiha some other verses of the Quran while performing the third or fourth Rakaat (units of prayer) of noon prayer (Zuhr), because this was stated to be one of the manners adopted by the Prophet, may peace and blessings of Allah be on him, according to the tradition reported by Abi Saied.

After the third Rakaah of Maghrib prayer (evening prayer), and the fourth Rakaah of Zuhr (noon), Asr (afternoon) and Isha (night) prayers, the worshipper recites the Tashahud and terminates his prayers by saying: “Assalamu‑alaikum wa rahmatu Allah” while turning first to the right, and second to the left as it has been explained before.

It is not an obligatory duty, but it is a recommendable prophetic tradition to invoke Allah after terminating the prayer by asking Him forgiveness thrice and saying before turning one’s face towards his followers if he is the Imam: “O Allah, Thou art peace and from Thee is peace, Thou art blessed, O possessor of Glory and Honour.”

It is advisable for the worshipper to say:

“There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things. O Lord, none may withhold what You have given and none may give what You have withheld and the riches cannot avail a wealthy person with Thee. There is no might or power except by the support of Allah, There is no god but Allah and we do not worship but Him alone. To Him alone belong all bounties, to Him alone belong all grace, and to Him worthy praise is accorded. There is no god but Allah, to Whom we are sincere in devotion, even though the unbelievers may detest it.”

It is also advisable to the worshipper to extol Allah 33 times by saying (Subhana Allah). Praise Him by saying (Al Hamdu El‑Allah) 33 times also by saying “Allahu Akbar” and the worshipper completes his supplications to be one hundred by saying once: “There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things.”

The worshipper adds to that the recitation of the verse of the Throne “Ayat Al‑ Kursiy”, Surat Al‑Ikhlas, Surat El‑Falaq, and Surat Al‑Nas. It is recommendable to recite these Suras thrice after the Fajr prayer (Morning prayer), and the Maghrib prayer (evening prayer) because this was reported to be one of the traditions of the Prophet, peace and blessings of Allah be on him. As it had been stated before, all these after‑prayer supplications are optional and not obligatory.

Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer ‑ These supererogatory prayers are called (Rawatib) which means: “Certain supererogatory exercises of optional prayers.” The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer).

There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said “The best of the prayers are those which are furfilled at one’s own home, with exception to obligatory prayers which should be performed in congregation at the mosque.”

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said (which means): “Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. “

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: “Ye have indeed in the Messenger of Allah an excellent exemplar” (33:21).

And the Prophet (May the peace and blessings of Allah be upon him) said (which means): “Perform your prayer in the same manner as you had seen me doing.”

Allah is He Who is Able to render us success and prosperity, and may Allah give His blessings and peace to our Prophet Mohammed son of Abdullah, his family, his companions and whoever follows his way till doomsday.

President of Supreme Head Office for Religious Researches, Ifta, Call and Guidance Departments.
(Shiekh Abdul Aziz Abdullah Bin Baz)

Click the Below Link to read or Download the scanned PDF

Prophet Mohammad’s Manner Of Performing Prayers – Ibn Baaz [PDF]


[eBook] The Response of the Muslim Against the Plots of the Kuffaar – Shaykh Salih al-Fawzaan

Since the time of Prophet Muhammad those who disbelieved in his message have always diligently tried to put out the light of Allaah and to this day they have not ceased in trying to destroy Islam with every means, whether it be through the media, through war, occupation of Muslim countries and much more. We also witness how many Muslims fall subject to the traps of the disbelievers even at the hands of the Muslims themselves. One of the most prominent scholars of our time by the name of Shaykh Saalih bin Fawzan addresses these issues in a Friday sermon entitled; “The Response of the Muslims during trials”.

He addresses how the Muslims should counter the plots and objectives of the disbelievers during these times. Recently the kuffaar have produced movies, illustrations and evil ideas about Prophet Muhammad and the religion of Islaam. They have plotted cleverly against the Muslims in ways that are not apparent to many. Along with this they continue to spread western ideologies amongst the Muslims which shaykh Fawzan may Allaah preserve him has shed light on.

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Ebook – Jealousy and Envy (Hasad) – Shaykh Saalihal-Fawzaan

Posted with Permission from : Al-Binaa Publishing | Durham NC

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Shaykh Salih Fawzaan (hafidhahullaah):

“The meaning of jealously is the hoping in the removal of the blessing from the one who is envied. When he sees his brother blessed with what Allaah has given him, then he hopes that this blessing disappears from him for no other reason except because of his hatred and when he hated him (he therefore) envied him. Jealousy is an ancient disease, and the first to envy was Satan, (May Allaah’s curse be upon him) when he envied our father Adam for the virtues that Allah gave him. He created Adam by His hands, taught him the names of everything, made the Angels prostrate to him and let him live in His Paradise”