Useful Ways of Leading a Happy Life – Imam as Sa’di – Dr Saleh as Saleh [Audio|En]

Based on the Book of Shaykh Abdur Rahman bin Nasr As Sa’di (rahimahullaah)
Dr.Saleh as-Saleh (rahimahullaah)

Useful Ways of Leading a Happy Life – Imam as Sa’di – Dr Saleh as Saleh [Audio|En]

Video Chapters:

  • 00:00 Introduction
  • 07:35 Ch 1.1: [No.1] Iman and Righteous Deeds
  • 20:45 Ch 1.2: [No.2] Goodness to creation, by words, by deeds, and by all types of good acts
  • 22:56 Ch 2.1: [No.3] Occupying Oneself With Useful Knowledge
  • 24:45 Ch 2.2: [No.4] Concern oneself with the affairs of the present, and to stop being anxious about the future, or grieving over the past.
  • 29:25 Ch 3.1: [No.5] Remembering Allah Much
  • 30:22 Ch 3.2: [No.6] Proclaiming and mentioning the favours and blessings of Allah on oneself, both the outwardly manifest, and the hidden
  • 32:03 Ch 3.3: [No.7] Look at those that are below you (in worldly positions),and do no tlook at those that are above you (in worldly positions)
  • 34:20 Ch 4.1: [No.8] Forgetting The Unpleasant Things That Have Passed
  • 37:26 Ch 4.2: [No.9] Prophetic dua to Allah seeking the betterment of his future both in terms of his religion and his worldly affairs
  • 40:10 Ch 5: [No.10] By imagining the worst possible thing that would have happened to him
  • 42:58 Ch 6.1: [No.11] Firmness Of The Heart
  • 44:03 Ch 6.2: [No.12] Reliance On Allah
  • 47:14 Ch 7.1: [No.13] By overlooking bad qualities, and bringing to mind the good qualities
  • 51:16 Ch 8.1: [No.14] Do Not Let Grief And Worry Make Your Short Life Shorter
  • 52:37 Ch 8.2: [No.15] When something unpleasant happens to him,or he is afraid that it will happen to him, he should remember the other blessings of Allah
  • 53:44 Ch 8.6: [No.16] Do not pay attention to slander and other evil talk about you
  • 54:18 Ch 8.6: [No.17] Know also that your life is subservient to your thoughts
  • 54:38 Ch 8.6: [No.18] Train yourself not to desire thanks & gratitude from anyone except Allah
  • 56:44 Ch 8.6: [No.19] Make the attainment of useful things your goal,and strive to realise them, and pay no attention to harmful things
  • 57:10 Ch 8.7: [No.20] On the spot accomplishment of the current activities so that the future may be free for you
  • 57:40 Ch 8.8: [No.21] Rank the Useful things and seek help in good thinking and good counsel

There is no doubt that the bliss of the heart, its tranquility and happiness, and the absence of grief and worry from it, is the goal of every individual. It is the means by which a happy,blissful and excellent life is achieved. There are means to achieve this;some of which are religious, some are natural and some are physical.These means are never gathered together except to the believers. The non-believers on the other hand, despite the fact that the earnest endeavours of their philosophers is to lead them to these means, even if they achieve them in certain aspects, they miss the way to them in several other aspects that are more beneficial, more permanent and better in yielding results.

Shaykh Abdur-Rahman bin Nasir As-Sadi `rahimahullah mention in his treatise the ways and means to achieve this lofty goal that is the quest of every individual. He said that some people are successful in following these ways, and therefore live a good and pure life and enjoy their life. Some woefully fail in following any of them, and they live a wretched and miserable life. Others lie between these two extremes;by the level of their following these means, by that level do they live a good life. And it is Allah `azza wa jall that guides to all that is good, and wards off all that is evil, and it is His Help we seek in this.

The Book in Arabic can be read Here

This book was Published in English by:

Useful Ways Of Leading A Happy Life – by:Shaykh Abdur-Rahman bin Nasir As-Sa’di
Translated by:Bashir Aliyu Umar ; Printed by:The Ministry of Islamic Affairs,Endowments,Da`wah and Guidance ; Supervised by:The Ministry’s Deputyship for Printing and Publishing Affairs.

Read or Download the Book [English Book] [PDF]

Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) [Audio|En]

Listen / Download Mp3 Here (Time 52:26)

The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (Peace be upon him) with love and magnification, being pleased with it all.” [9]

The ranks of people with respect to this knowledge varies to a great extent. “Some people know of Allaah by virtue of His Generosity, Bounties, and Favors, others know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, others recognize Him by His Might and Majesty, others by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11] Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibn Uathymeen’s Tafseer Aayatil Kursi

An-Nur (The Light): One of Allaah’s Names

Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names
Prepared by Dr. Saleh As-Saleh (rahimahullah)

An-Nur (The Light) – Soorat An-Nur (Qur’aan 24:35):

1-An-Nur is one of Allaah’s Names as well one of His Attribute, derived from His Nur (Light) which is an Attribute established with His Thaat (Essence).

Allaah, (Azzawajal), said:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth [#2]
[TMQ;An-Nur (24):35]

The Prophet (Peace be upon him) used to invoke Allaah (Subhanahu wa Ta’ala) upon starting the night prayers (Tahajjud):

“All Praise is due to You; You are the Light of the heavens and the earth…”[#3]

2- “The texts from the Qur’aan and authentic Sunnah relate An-Nur to Allaah, according to the following angles:

The First Angle:

a. That Allaah (Subhanahu wa Ta’ala) has a Nur related (gr. conjugated) to Him as an Attribute of His Thaat [Essense], the same as His other Attributes of Life, Sight, Knowledge, Might, and so forth.

Allaah, Most Majestic and Most Magnificent, says:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا
And the earth will shine with the Light of its Rabb (Allaah–when He will come on the Day of Resurrection to judge among men)…[TMQ; Az-Zumar (39): 69].

And if the earth will shine with His Light, then He (Subhanahu wa Ta’ala) is a Nur (Light) as stated by His Messenger, Muhammad (Peace be upon him): “You are the Light of the heavens and the earth…”[#4]

b. That An-Nur relates to His most Honorable and Majestic Face.

‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) said:

“The light of the heavens and the earth is from the Light of His Face.” [#5]

c. Allaah’s Nur is also related (mudaaf) to the heavens and the earth as in His (Subhanahu wa Ta’ala) saying:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth ..
[TMQ; An-Nur (24): 35].[#6]

d. Light is Allaah’s Hijaab (Veil). The Prophet (Peace be upon him) said:

“Light is His Hijaab, If He uncovers it then the subuhaat (brightness, splendour, majesty, and greatness) of His Face would burn His creation so far as His Sight reaches.” [#7]

The cases of the aforementioned angle represent situations in which the sifah (attribute) of An-Nur has been related to its mawsoof (what is being described) as Imaam Ibnul Qayyim رحمه الله تعالى classified them.[#8]

The Second Angle:

The second angle is the idaafah (relating) of the maf’uool (object) to its faa’il (active subject).

Ibnul Qayyim said: “This is mentioned in the saying of Allaah, Most High:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

The parable of His Light is as (if there were) a niche and within it is a lamp, and the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east [#9] nor of the west [#10], whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom he wills. And Allaah sets parables for mankind, and Allaah is the All-Knower of everything.” [TMQ; An-Nur (24): 35]

It means: The parable of Allaah’s Light in the heart of his believing slave. The one having the greatest share of this Light is His Messenger Muhammad (Peace be upon him). This Light relates to Allaah تعالى being the One who grants and bestows it upon His slave. It is also related to the slave since he is its place (mahalluhu) and favorable recipient (qaabiluhu).

This light has a:

  • 1-faa’il (active subject),
  • 2-qaabil (recipient),
  • 3-mahal (place),
  • 4-haamil (carrier), and
  • 5-and maadah (substance).

The aayah above comprises all of these mattters in detail:

  • The faa’il (One Who does this) is Allaah, Most High, the One Who makes the lights to abound, Who guides to His Light whom He Wills.
  • The favorable recipient (al-qaabil) is the believing slave.
  • The place of reception (mahal al-qubool) is the believer’s heart.
  • The haamil (carrier) is his motivation, determination, and will.
  • The maadah (substance) is his sayings and actions.”[#11]

“The light which Allaah puts in the heart of the submitting Muslim is faith in Him, knowledge and love of Him, and remembrance of Him. It is His light (the Qur’aan) which He brought down, the origin of which is in the hearts of the Muslims. Its substance strengthens and increases until it appears on their faces, their limbs and their bodies, even on their clothes and in their homes. On the Day of Resurrection, this light emerges and runs forward before them [#12] amidst the darkness of the Bridge (Siraat)[#13] until they cross over it. The (intensity) of their lights on the Bridge will correspond to the intensity (strong or weak) of the repective lights in their hearts in the dunya (this life).

The similitude of this Light and its place, its carrier, and its substance is as the niche which is like the chest [of the believer]. Inside the niche there is a glass, from the most crisp and clear kind. [In the aayah] it is even made to resemble brilliant star in its clarity and purity. This glass resembles the heart [al-mahal]. The similitude to the glass is because it embodies qualities present in the heart of the believer: clearity, smoothness, and firmness. It sees the truth by virtue of its clarity; kindness, mercy and affection originate from it because of its smoothness; it stands firm in holding to the truth and it makes jihaad against the enemies of Allaah, due to the firmness in its structure…

In contrast with this enlightened heart, there are two other opposing and blameworthy hearts. One of them is stone-like, harsh, merciless, it lacks beneficience, reverence, and the clarity by which it can see the truth. In fact it is as an ignorant and a tyrant heart; it is neither aware of Allaah (the Truth) nor it is mercifull to the creation. Opposite to it, is a weak, watery, neither firm nor strong heart,… and everything (good, evil, wicked, etc.) that mixes with it, affects it in its own way.

In the glass there is a lamp and it is the light (an-nur) that is in the wick. The wick in the lamp is the light carrier (al-haamil), and the substance of the light is the olive oil, extracted from the olives of a tree growing in the most suitable place by being exposed to the sun rays all day long. Its oil is from the purest of its kind, clear without turbidity, to the degree that it will almost glow forth of itself. Similar to the olive oil is the substance of the believing heart. It is from the “tree” of Revelation:[#14] it is the greatest blessed thing and most distant from deviation. It is intermediate and, indeed, it is the most just and best of all matters. It did not deviate like the deviation of Christanity and Judaism. In all things it is bound to a medium course between these two blameworthy extremes.

Since the clarity of this oil is so intense such that it almost glows by itself, and then upon mixing with fire its illumination as well as that of the fire’s substance of light intensifes, then this becomes light upon light.

Something similar happens to the believer. His heart is lit such that he almost knows the truth by means of his fitrah and intellect. His heart, however, has no maadah (substance) within itself. But when the maadah of the al-Wahy (Revelation) touches his heart and the latter rejoices in its company, its light [of fitrah] increases by the light of al-Wahy. The light of al-Wahy adds up to that of fitrah and it becomes a light upon light. So, the believer would almost speak the truth even though he may have not heard an evidence. He later   hears of the evidence to be identical to what has been attested to by his fitrah. Thus, it is being a light upon light. This is the status of the believer. He acknowledges the truth, in general, by means of his fitrah. He then hears of the textual proofs and [authentic] traditions presenting what he has acknowledged, but in details. His faith, therefore, stems from the attestation of al-Wahy and fitrah…” [#15]

I ask Allaah, An-Nur, to enlighten my heart and yours, and to fill them with firm Eeemaan. He is the Most Generous, the Most Merciful.

Saleh As-Saleh, 29-1-1426, March 10, 2005


[#1]TMQ: Translation of the meaning of the Qur’aan.

[#2]In this Aayah’s construct, Allaah’s Nur is related (mudaaf) to As-Samaawati wal Ard (the heavens and the earth). Some had interpreted this aayah such that Allaah (Azzawajal), is the One Who illuminates (Munawwir) the heavens and the earth and guides their inhabitants. This is from His Actions, otherwise it does not preclude the fact that the Nur, which is one of His Attributes, is established with Him. It is common for the Salaf رحمهم الله تعالى , may Allaah’s Mercy be upon them, to mention all or some of the meanings of the attributes pertaining to Allaah’s Names. By mentioning some of the meanings they do not negate the other affirmed qualities of such names. As such, one of the meanings signified by Allaah being “An-Nur of the heavens and the earth” is that He has illuminated the heavens and the earth and guided their inhabitants by His Light. The saying that meaning is restricted to His illumination of the heavens and the earth by certain planets (sun, moon, stars), is wrong, because the illumination by their light does not cover the entire universe. [See Ibn Taymeeyah’s al-Fatawaa, 6: 390-393].

[#3]For a full text of the Prophet’s invocation see Saheeh Al-Bukhaari (English/Arabic), V.9, Hadeeth # 482.

[#4] Grammatically, the “Light” which is related (annexed) to Allaah in the construct of the Aayah (which means): “And the earth will shine with the Light of its Rabb…” is not an annexation denoting possession, creation, honor, or preferment as it is the case in many aayaat (Verses) of the Noble Qur’aan including:

  • a. Baytee (My house), mentioned in the aayah (which means): That they (Ibraaheem and Ismaa’eel) may purify Baytee (My house, i.e the Ka’bah) for those who circel it, or stay (in I’tikaaf ), or bow, or prostrate themselves (near it, in prayer).” (TMQ 2:125)
  • b. Naaqatullaah (Allaah’s She-Camel) mentioned in Allaah’s Saying (which means): “This Naaqatullaah (She-Camel of Allaah) is sent to you (Prophet Saalih’s people, Thamood) as a sign. So allow it to graze in Allaah’s earth.”(TMQ 7:73).

[#5] Reported by at-Tabaraani (Mu’jam At-Tabaraani, V.9, # 8886), ad-Daarimiye in ar-Rad ‘alaa Bishr al-Mareesi (p.449), and al-Haythami in Majma’uz- Zawaa’id (V.1, p.85). Amongst its narrators, is Abu ‘Abdis-Salaam Az- Zubayr. Ibn Abee Haatim and Ibn Ma’een did not mention anything regarding the haal (status) of this narrator i.e. whether he is da’eef (weak), or thiqah (trustworthy transmittor), or otherwise. Ibn Hibbaan, however, mentioned him in his book ath-Thiqaat (The Trustworthy (men of Hadeeth). Al-Haythami realted that Abu Haatim (i.e. Ar-Raazi) described Abu ‘Abdis-Salaam Azubayr as majhool (unknown). Shayekhul Islaam Ibn Taymeeyah reported this narration and said: “It is affirmed upon the authority of Ibn Mas’oud (radhi Allaahu Anhu).” (See Majmoo’ al-Fataawaa, V.6, p.391). He also mentioned it in V.2, p.189 of the same reference. And Allaah knows best.

[#6] There is no contradiction between the interpreation that this aayah means that Allaah, Most High, is the Munawwir of the heavens and the earth and between the saying of ‘Abdullaah ibn Mas’oud in which the Nur is related to Allaah’s Thaat. The interpretation that Allaah is the Munawwir (The One Who Illuminates) or Haadi (The One Who Guides) the heavens and the earth is true because it relates the act (verb) of Tanweer (Illumination) to the active “subject” i.e. Allaah, the Most Magnificent. There is no contradiction whether one says that Allaah is the Nur of the heavens and the earth bi-Thaatihi (by Himself) or bi-Fi’lihi (by His Act).

Imaam Ibnul Qayyim رحمه الله تعالى said:

“The truth is that Allaah is the Nur of the heavens and the earth taking into consideration all of the interpretations.” Being the Munnawwir and the Haadi, does not negate the fact that He (Subhanahu wa Ta’ala), Himself, is Nur. Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him (Azzawajal). The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him (Azzawajal). The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face.

[See Ibnul-Qayyim, Mukhtasar as-Sawaa’iq al-Mursalah ‘alal-Jahmiyyah al-Mu’attilah, checked by Ridwaan Shaakir Ridwaan (Makkah and Riyadh: Saudi Arabia, Maktabat Nizaar Al- Baaz), pp. 547-548 and Ijtimaa’ al-Ju-youoshil-Islaamiyyah, ‘Awaad ‘Abdullaah Al-Mi’tiq, ed. (Riyadh: Saudi Arabia, Maktabat Ar-Rushd, 1415/1995], pp.45-46.

[#7]In another narration instead of the word “light” it is fire, due to the doubt of the narrator Abu Musa al-Ash’ari. Reported by Muslim (Saheeh Muslim – English translation, V.1, Hadeeth # 343), Ahmad (4:405) and others. Both narrations stating the “light” and “fire” are in Saheeh Muslim.

The pure “fire” which Allaah mentioned in the Qur’aan when He (Azzawajal) spoke to Musa (peace be upon him) (Qur’aan 27:7-8) is also called a light and it is a light which illuminates without burning. Allaah also called the fire of the lamp a light (Qur’aan 24:35), contrary to the dark fire of Hell which is not called a light. Therefore, the doubt of the narrator between the words “light” and “fire” does not prevent [from affirming] that the “Light” is His Hijaab. [See Shayekhul- Islaam Ibn Taymeeyah’s Fataawaa, V.6, pp.384-386 and Ibnul Qayyim’s Mukhtasar as-Sawaa’iq al-Mursalah, p.551. Shayekhul Islaam said: “There are three kinds of (created light): The first is characterized by Isharaaq bila Ihraaq (illumination but without burning) and this is the “pure” light like that of the moon. The second kind burns without illumination and this is the dark fire (a black burning fire). The third being a light and a fire, like the sun. Also the fire of the lamps in this world is described by being being both (a light and a fire)…” Imaam Ibnul Qayyim added “This is the case with the created and witnessed lights. The Hijaab of ar-Rabb (Allaah), Most Blessed and Most High, is a Nur (Light) and it is a Fire. All of the [three] kinds of the created lights are real relative to their proper classifications…And if the light of His creation, like that of the sun, the moon, and fire, are real, then how could His Light be not real? The Light of His Face is real too [and fits His Majesty] and it is not figurative.” Ibid, pp.551-552 (with a slight adaptation).

[#8] Ibnul Qayyim in Ijtimaa’ al-Juyoushil-Islaamiyyah, pp.45-54.

[#9] It does not get sun-rays only in the morning.

[#10] Nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long.

[#11] Ibnul Qayyim in Ijtimaa’ al-Ju-yoush al-Islaamiyyah, pp.45-54.

[#12] Allaah (Subhanahu wa Ta’ala) Says: { نورهم يسعى بين أيديهم } (The believer’s) Light will run forward before them. (Qur’aan 66:8)

[#13] Siraat: The Bridge over the midst of Hell; It is extremely slippery; On it there are hooks, claws, and bars; Over it mankind will pass. The believers, as the Prophet (Peace be upon him) explained, “Will pass like the blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire…”. See Saheeh Muslim, V.1, Hadeeth # 352.

[#14] What Allah reveals in His Books and (or) inspires to His Messengers. The strength of its “roots” in the heart of the believer depends upon His compliance with its content. That is why there is a variation amongst the degree of faith amongst Muslims. Some are stronger than others in their adherence to the teachings of Islam. There are the obedient and disobedient Muslims. Those who mixed the substance (al-maadah) with ways not condoned by Islam, became corrupt, or were led astray. If they do not repent, and clean their hearts and follow the way of Revelation, they may subject themselves to the punishment of Allah, which may manifest itself in different ways on the individual and (or) the society levels.

When the way of uncontrolled lusts and desires takes over the heart of man, he will turn away from the Revelation and may choose for himself ways of “worship” or “religions” that ascribe best to his desires. The goal becomes the life of this world only, turning man to forget as to what occurs after death. He is overwhelmed by the “developments” taking place around him in all walks of life and wants to keep “on track”! Life turns to “drug stores” asking for “pills” to ease down the “rush”, or to “therapeutic clinics” to “relief” the worry and the sad heart! Or to suicide! Sometimes taking other lives with him.

[#15]Ibnul Qayyim’s al-Waabil as-Sayyib, verified by Saleem al-Hilaali (Ad- Dammaam, Saudi Arabia, Daar Ibnul Jawzi, 1415/1994), pp.100-103.

Source : An-Nur (The Light) – One of Allaah’s Names – Dr Saleh as Saleh– 16 Pages – by Dr. Saleh As-Saleh [PDF]

Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great) – Shaykh Uthaymeen | Dr. Saleh as-Saleh


The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

وَهُوَ الْعَلِيُّ الْعَظِيمُ
And He [Allaah] is the Most High, the Most Great.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

This sentence, with both of its boundaries defined, denotes exclusivity that He (Allaah) alone is the Most High, meaning that He possesses the absolute Transcendence (al-’uluw al-mutlaq). The restricted or limited ‘uluw (transcendence) is affirmed for the humans. Allaah تعالى said:

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ
So do not become weak
(O you pious believers), nor be sad, and you will be superior (in victory). [Qur’aan, Soorat Aal-’Imraan (3: 139)]

This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively restricted to Allaah, for He, the One who is most High and free from all imperfection, is above everything.

Then it must be known that the attribute of Transcendence of Allaah in the creed of ahlu-sunnah wal jamaa’ah is classified into two types:

(a)    The ‘uluw of the thaat : The Transcendence of Allaah’s Essence.

(b)   The ‘uluw of the sifaat : The Transcendence of Allaah’s Attributes.

The ‘uluw of the thaat means that Allaah (تعالى) in His Essence is above everything, and everything is below Him, Most Majestic and Mighty is He. Regarding the ‘uluw of the sifaat , it means that Allaah is qualified with the superlative qualities as He, the Most High, said:

 وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ
And for Allaah is the Highest Description
[Qur’aan, Soorat An-Naml (16:60)].

Every Attribute which Allaah (تعالى) qualified Himself with is an Attribute of Perfection and in every respect is free from any kind of imperfection.

If you ask: “What is the reason behind this kind of classification? Do you have a proof of it from the Qur’aan or the sunnah ? Did you find this in the sayings of the sahaabah ?

The answer is: “No! But I found it to be necessary when it has been determined that the people of negation (an-nufaat), who themselves are ahlu-ta’teel (those who deny the Attributes), restrict the ‘uluw to the sifaat (qualities) only. They said that Allaah’s Transcendence is in His sifaat only not in Essence (thaat). The people of ta’teel (ahlu-ta’teel) themselves became divided regarding the ‘uluw of the thaat, as discussed below.

What is important is that the Imaams of  as-salaf -us-saalih (رحمهم الله) and the scholars who came after resorted to this classification out of necessity because they were tested by the people of ta’teel (who denied the ‘uluw of the thaat), and thus they were obligated to affirm the Transcendence in this way.

In fact, if we say only that, “Allaah is the Most High,” and if someone from the people of ta’teel says that, “the ‘uluw relates to His Attributes,” then what would the common Muslim understand? The only thing he will understand is that Allaah is qualified with the ‘uluw of the sifaat only. But if we say, “Allaah is Most High in His sifaat as well as in His Essence,” the common Muslims will understand this meaning. In fact, the first thing that is obvious to the common Muslim is that Allaah’s ‘uluw concerns His Essence. Certainly the ‘uluw of the sifaat is part of the meaning of the ‘uluw but the strange thing is that the people of negation and ta’teel establish it while it is not obvious to many people.

In their denial of the ‘uluw of Allaah’s thaat (Essence), the people of ta’teel ended up being divided into two groups:

The first group:  They said that Allaah, in His Essence, is everywhere, and if so then He, according to their claim, either occupies a hayyiz [70]  or He does not. If He occupies a hayyiz then it is necessary that He would occupy the “places” and there would remain no single “place” present. And if He does not occupy a hayyiz, then He is ma’doom (none-existing). [71]  They would not say that what does not occupy a hayyiz is like the “air” or the like thereof, because this would not be harmonious with their position. [72]

The second group: They said, “He (تعالى) is neither in ‘uluw (loftiness) nor in sufl (opposite ‘uluw: lowness); He is neither inside the world nor outside it; neither to the right nor to the justify; neither joined nor separate.

This position is absolute ta’teel (negation) because it is a description of al-’adam (none-existence). Some scholars said, “If we were asked to describe al-’adam we would not find a more comprehensive definition than this description [above].”

So contemplate as to how their negation of what has been affirmed by the way of naql (texts) and ‘aql (rational) led them to say what cannot be accepted neither by sensory perception (hiss), nor by naql or ‘aql.

We have explained earlier that the ‘uluw of Allaah is proven by the way of the kitaab (the Book, i.e. the Qur’aan), the sunnah , ijmaa’ (general consensus of the salaf ), ‘aql , and fitrah . [73]  The proofs of the Book and sunnah are diverse:

Some of which mention the ‘uluw like in the saying of Allaah (تعالى):

        { وهو العَلِيُّ العَظِيم } [البقرة:255].
And He [Allaah] is the Most High, the Most Great.

{ سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى } [الأعلى،1]
And make tasbeeh [declaring that Allaah is far removed above all imperfection] of your Rabb , the Most High, above everything.
[Qur’aan, Soorat Al-A’laa (87:1)].

Others state the fawqiyyah [Allaah being above creation], as in Allaah’s saying in the Qur’aan:

{ وَهُوَ القاهِرُ فَوْقَ عِبادِهِ } [الأنعام،1].
And He [Allaah] is al-Qaahir [74]  above His slaves.
[Qur’aan, Soorat Al-An’aam (6:18)].

Some aayaat (verses) mention the su’ood (ascent) of things up to Him :

{ إليهِ يَصعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصالِحُ يرفَعُهُ } [فاطر،10].
 To Him ascend [all] the goodly words, and the righteous deeds exalt it [the goodly words, i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds][Qur’aan, Soorat Faatir (35:10)].

{ تَعرُجُ الملائِكَةُ والرُّوح إليه } [المعارج،4].
The angels and the rooh [Jibreel u] ascend to Him.
[Qur’aan, Soorat Al-Ma’aarij (70:4].

Sometimes the Qur’aan mentions the descent of things from Him (تعالى):

 { يُدَبَّرُ الأمر من السَّماء إلى الأرض } [السجدة،5].
He [Allaah] arranges [every] affair from the heavens to the earth.
[Qur’aan, Soorat As-Sajdah (32:5)].

 { إنَّا نحنُ نَزَّلْنَا الذِّكْرَ } [الحجر،9].
Verily We: It is We Who have sent down the thikr  [the Qur’aan].
 [Qur’aan, Soorat Al-Hijr (15:5)].

In the Book there is also the affirmation that Allaah (تعالى) is above the heavens:

{ ءأمنْتُم من في السَّماء أن يخسِفَ بِكُمُ الأرْضَ } [المُلك،16].
Do you feel secure that He, who is above the heaven [Allaah], will not cause the earth to sink. [Qur’aan, Soorat Al-Mulk (67:16)].

In addition to the above aayaat, there are many other references in the Qur’aan which affirm the ‘uluw of Allaah. Similarly the sunnah affirms Allaah’s ‘uluw in His Essence by the way  of  saying, action, and approval. The affirmation in the saying as in the statement of the Prophet (peace be upon him):

Our Rabb is Allaah Who is in the heaven …” [75]

And in his action as when he (peace be upon him) pointed towards the heavens when he said: “O! Allaah be witness [saying it thrice],” before the greatest assembly of Muslims then. [76]

As to his approval, the Prophet (peace be upon him) asked a slave girl: Where is Allaah? She replied: “Above the heavens.” He (peace be upon him) then ordered her master, Grant her freedom, because she is a believer .” [77]

As for the ijmaa,’  it is acknowledged that the salaf are in agreement that Allaah is above His ‘arsh . No one among them had ever said that He is everywhere or that He is neither above the world nor below it, or that He is neither to the right nor to the left, or that He is neither separated from the world nor associated with it.

On the other hand, the proof of the ‎‘aql (intellect), has two angles to it:

1. The ‘uluw is an attribute of perfection and therefore being as such necessitates that it is an affirmed attribute of Allaah because Allaah is qualified with the attributes of perfection from every angle.

2. For the sake of argument, if we say that, “Allaah is either above the world or under it or on its right or left,” then which of these descriptions denote perfection? The answer is, “Allaah is above the world,” because if he is “under it” then He would be less perfect than the created! And if He is in the same place as the created, then Allaah (تعالى) would be equal to him in perfection. Thus it is necessitated that Allaah (تعالى) is above everything.

Finally, as far as the fitrah (natural inclination or disposition) is concerned, each person naturally acknowledges the fact that Allaah is above the heavens. That is why whenever a person supplicates His Rabb (Allaah) he (she) takes refuge towards the direction of the sky (i.e. upward). [78]

[In this regard it is noteworthy to mention] that because Abul Ma’aali al-Juwayyni, [79]  may Allaah bestow His mercy upon him and may He forgive him, denied the ascending of Allaah above the ‘arsh (istiwaa’ ‘ala al-’arsh) and the ‘uluw of Allaah in His Essence, he had  decided that, “Allaah was and there was nothing, [80]  and He is now as He ever has been,” [81]  denying the istiwaa ‘ala al-’arsh. Abul ‘Alaa al-Hamadaani, [82]  may Allaah bestow His mercy upon him, said, “Teacher! There is no need to mention the ‘arsh. [83] Just tell us about this necessity which we find within ourselves: Whenever an ‘aarif (one who knows of Allaah) says: ‘O! Allaah,’ he finds within his heart a compelling intent aspiring upward? [84]  Al-Juwayyni slapped his hands against his head screaming, “Al-Hamadani rendered me perplexed. Al-Hamadaani rendered me perplexed.” He was unable to respond because the matter is natural and cannot be denied.

The strange thing is that those who deny the Transcendence of Allaah themselves raise their hands upward in the direction of the heavens when they invoke Allaah. I do not know of the situation of the person who believes that Allaah is everywhere in His Essence or that He is not inside the world nor outside it or He is neither above nor below, how is he going to face His Rabb on the Day of Resurrection?

Then Allaah تعالى said:

{ العَظِيم }
The Most Great,

meaning the One Who possesses the absolutely perfect Greatness.

The great of a certain kind of things is the majestic whose qualities attained the utmost degree of perfection, as Allaah تعالى has said about the throne of the Queen of Sabaa’ :

 { وَلَهَا عَرْشُُ عَظِيم }
And She has a great throne.
[Qur’aan, Soorat An-Naml (27:23)].

In this sense the great of a certain kind of things is that which is characterized by utmost importance and utmost degree of perfection in its qualities.


[70] Hayyiz: Linguistically the word hayyiz signifies:

(a) Drawing, collecting, or gathering.
(b) To hold in one’s possession.
(c) To drive the camel gently to water.
(d) To rise, turn away, or turn towards.
(e) Remove, withdraw, or retire to a distance.
(f) Draw back.
(g) Leave a place to another.
(h) Turn aside to a place or to a different company and
(i) What is annexed to the house.

It is noticed that these linguistic meanings entail: change, moving or turning from place to a place or from a direction to another. In addition, the term hayyiz refers to an existing external thing that surrounds and contains something. The lateral portions (or outer surfaces) of the contained thing itself form an existing hayyiz. Anything that surrounded by an existing hayyiz is called mutahayyiz. Accordingly, what is in between the heavens and the earth is mutahayyiz. [Refer to Appendix A for further important information.]

[71] They negate the ‘uluw of Allaah above the creation because they consider what is above the world is itself a hayyiz. Saying that Allaah is above the world means to them that he is in a hayyiz although they acknowledge that it is ‘adami (non-existing)! It is clear that the way of the scholastic theologians is fallacious argumentation. The fact is that above the world there is nothing except Allaah. So could He be in something “non-existing”? Being “in it” is no more than being alone by Himself and that He is distinct and separate from creation, His thaat is not commixed with any part of His creation..

[72] Because the air does not occupy a hayyiz, yet it exists. To Allaah belongs the best example.

[73] The Shaykh refers to his explanation of Al-’Aqeedah Al-Waasitiyyah of Shaykh-ulIslam Ibn Taymeeyah [Riyadh, Saudi Arabia: Daar Ibnul Jawzi, 1415/1994], vol. 1, pp. 373-400.

[74] Allaah is al-Qaahir: The Most Mighty and the Magnificent, is dominant over all his slaves being Himself above creation, the Ever-living, the Mighty, and the AllPowerful. He is the One who subdued all of his creatures; everything in the upper and lower worlds is subservient to His Will, and Authority; whatever He willed to happen will certainly occur and as He wanted it to be, and whatever He willed not to occur will never take place; All creatures are in need of Him, they have no control of good or harm to themselves; nor can they control death nor life nor Resurrection. The most powerful creature is nothing before the domination and power of Allaah, the AllMighty; the creatures which people have taken as “gods” besides Allaah, cannot protect themselves let alone to dominate others. Allaah, the perfect is His domination deserves to be worshipped alone.

[75] Reported by Abu Daawood, Ahmad, and others. It was declared hasan by Ibn ‘Adiyy (Al-Kaamil 3:1054) and by Al-Baihaqi (Al-Asmaa’ was-Sifaat, p. 892), ath-Thahabi (Al-’Uluw, p. 48), and ad-Daarimee (Ar-Rad ‘Alal-Jahmiyyah, p.70). Other scholars of hadeeth considered it weak because of the weakness of one of its narrators, Ziyaadah bin Muhammad al-Ansaari. According to al-Bukhaari, his hadeeth falls in the category of munkar that, according to him, is a strong state of criticism meaning “denounced”. Other scholars of hadeeth sometimes consider the munkar to mean the absolutely singular (al-fard al-mutlaq) narration which is not supported by any follow up (mutaaba’ah). [See Shifaa’ul-‘Aleel bi-Alfaath wa Qawaa’id Al-Jarh Watta’deel (Jeddah, Saudi Arabia: Maktabatul-’Ilm, 1411/1991), pp. 306-311, and Shaykh alAlbaani’s Da’eef Sunan Abee Daawood, no. 839]. However, another hadeeth by Qataadah in which Bani Israa’eel have said: “O Our Rabb!, You are in the heaven, and we are on the earth…,” is declared hasan by Shaykh al-Albaani (رحمه االله). See ath-Thahabi’s Al-’Uluw (Beirut, Lebanon: al-Maktab al-Islami, 1412/1991; checked by Shaykh alAlbaani)], no. 107.

[76] As in the long hadeeth of Jaabir (رضي االله عنهما) describing the Farewell Hajj of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) which was reported by Muslim in his Saheeh (English Translation), vol. 2. pp. 611-617.

[77] This is a clear response to those who say, “Allaah is everywhere.” The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used the term “Where,” and the answer of the girl was “Above.” Those who say that Allaah is exalted above any particular direction are to be asked, “What do you mean by ‘direction’?” If they deny that Allaah is above the creation because it would mean that He is in a “particular direction,” then they are wrong because there is no one from the creation who exalted Allaah more than the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and yet he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) affirmed that He (تعالى ) is above the heavens and pointed skyward because it is a direction of ‘uluw. This direction of ‘uluw does not limit, contain, or envelop Allaah, the Most Great.

Nothing is above Him, the Most High. Are they more eloquent in speech than the Prophet is (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? Are they more sincere with respect to the teachings of this deen than the Prophet is (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? Certainly, they are not. And the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not intend confusion to his followers. Had there been any false meaning necessitated by affirming the ‘uluw of Allaah the way the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) affirmed, he would have made it clear.

The texts, however, do not necessitate the false conclusions made by those who deny the ‘uluw of Allaah in His Essence above the creation. Neither in the Qur’aan nor in the authentic sunnah, does the affirmation of the ‘uluw imply hat Allaah is contained in a place or that he is a compounded body (jism), or “within limits,” for He is above everything and that there is no creation above the world, there is only Allaah above everything.

[78] People naturally raise their hands and seek the direction of ‘uluw (highness) in their hearts when they supplicate Allaah, the Most High. This does not mean that they do so because the sky is the qiblah of invocation just as the ka’bah is the qiblah (direction) of the prayer as claimed by those who deny the ‘uluw of Allaah is His Essence! There is no legal evidence that the sky is the qiblah of du’aa. Had this been one of the proven matters, it would have been known by the salaf. In addition, the qiblah of invocation is the qiblah of the prayer. It is praiseworthy that the Muslim face the qiblah while making du’aa. In fact the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) faced the qiblah many times and invoked Allaah, the Most High. A qiblah is something that a person is face to face with, just like the positions in the prayer, invocation, thikr, sacrifice, etc. Had the sky been the qiblah of du’aa then it would have been permissible for the Muslim to invoke Allaah turning his face up in its direction, something not legally approved.

Linguistically, the upward position towards which the hands are raised is not called a qiblah. Directing the heart upward while in a state of du’aa is something ingrained in the fitrah and done by the Muslim, the kaafir, the learned and the ignorant, especially in times of distress. The one facing the qiblah knows well that Allaah is not there, however, while in a state of du’aa the person turns to his Creator who is above the creation. He does not turn towards the sky seeking refuge in something created, but he seeks the Creator of the heavens and the earth who is High above the entire creation. Ask those in times of distress, “Do you turn towards the heavens or to Allaah who is above the heavens?” Naturally, they turn to Allaah.

[79] Al-Juwayyni, ‘Abdul Maalik Ibn ‘Abdullaah Ibn Yusuf Ibn Muhammad Abul Ma’aali (419/1028-478/1085), nicknamed imaamul haramayyn (lit. the Imaam of the Two Sanctuaries i.e. Makkah and Madeenah). He lived in Makkah for four years and then moved to Madeenah where he taught. He never was, however, an Imaam of the two sacred Mosques. His followers exaggerated in him and gave him this title.

Originally, he was from Juwayyn (present-day Afghanistan). He was a Shaafi’ee scholar and an Ash’arite. It is important to remember that he is said to have been the first to resort to the figurative interpretation of the sifaat. He (رحمه االله) however, retracted from this position, but like many of the late ashaa’irah, he resorted to tafweed: consigning the meaning of the sifaat to Allaah claiming that the thaahir (obviously−understood meaning), is not the intended meaning, something that they erroneously attributed to the salaf. The truth, however, is that the salaf, affirm the obviously understood meaning of the Attributes of Allaah, but they consign the “how” of the sifaat to Allaah (تعالى ). For example, the obvious meaning of Pleasure is known.

We affirm it to Allaah as He has affirmed to Himself. The manner of Allaah’s Pleasure, however, is consigned to Allaah. So the Pleasure of Allaah is true and like all of His Attributes, nothing is like unto Him in His Pleasure. The kayyfiyah (specification, i.e. how is His Pleasure) is known only to Allaah. Imaam ath-Thahabi reported that before his death, al-Juwayyni denounced scholastic theology and fully supported the position of the salaf. (Al-’Uluw, p. 175, checked by Shaykh al-Albaani).

[80] Meaning that Allaah was and there was no ‘Arsh as confirmed by the full report in ath-Thahabi’s Al-’Uluw (p. 276, no. 337; checked by Shaykh al-Albaani).

[81] Meaning that He is not ascending above His ‘Arsh.

[82] Muhammad Ibn ‘Ali al-Hasan Ibn Muhammad al-Hamadaani (d. 531/1137).

[83] Because the proof for the ‘Arsh is sam’ee, meaning it is established by evidence from the Qur’aan and (or) authentic sunnah. Had it not been established through this means, we would have not known of it.

[84] i.e. because of the Transcendence of Allaah. In the detailed report, al-Hamadaani said: “Whenever an ‘aarif says: ‘O! Allaah,’ except that before his tongue starts moving, a compelling intention arises in his heart. It turns neither to the left nor to the right but heads for above. Do you have a way to avert this necessitated intention?” His saying “heads for above” affirms that it seeks Allaah who is absolutely above the universe, it does not turn to the heavens nor to the ‘Arsh because these are created things.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

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Neither Slumber, Nor Sleep overtakes Allaah – Shaykh ibn Uthaymeen

In His Saying: { لا تأخُذُهُ سِنَةُُ وَلاَ نَوْمُُ}  Neither slumber, nor sleep overtakes Him, Allaah did not say (what means): “He does not sleep,” instead He said: { لا تأخُذُهُ } (which means) “does not overtake Him” in order to comprise the sleep which overcomes and that arising by choice. If you say, “Does not sleep,” it would imply that He does not sleep by choice. However, Allaah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others.

The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case of a person who has many people working for him and he sleeps a lot. He is unable to reckon with nor manage the business or other related matters. This is an imperfection with respect to others.

As regard to self-perfection, sleep is a deficiency because it  indicates that the person’s body got tired and thus he needed the sleep as a rest from what has passed, as well as a means to renew his activity to engage in what will come ahead. That is the why the people of al-Jannah do not sleep—because of the perfection of their lives and bodies. No illness or the like touches them.

If someone says, “We know that the person who does not sleep is unable to do so because of some kind of sickness or a defect, while you say that the lack of sleep is a perfection. Explain.”

We say, “This applies to the creature, and in this case perfection is a relative matter [with respect to Allaah it is perfection]. There is no doubt that the person who does not sleep because of an illness has a defect, and that is why he stays always in a state of languor and exhaustion. Thus his welfare will not be established. This is evident from the saying of Allaah, the Most High:

And have made your sleep as a thing for rest [Qur’aan, Soorat An-Naba’ (78:9)],

meaning that sleep is something that will discontinue the hardship and tiredness. If Allaah would sleep, and far is He above such imperfection, then this would necessitate that He needs to rest. In addition, the creation will be ruined because they are in need of Him; even the sleeping person is in need of Allaah. In fact, the Prophet (r) used to invoke Allaah at night when he was about to sleep:

If You take my soul, bestow mercy on it [and forgive it, as in another narration], and if You release it then protect it as You protect your righteous slaves .” [38]

In short, it is impossible that Allaah, the One free of all imperfections and the Most High, sleeps. The Prophet (r) said:

Verily Allaah does not sleep and it does not befit Him to sleep .” [39]

The word “لا ينْبَغِي” [does not befit] when used in the Qur’aan and sunnah means “the thing which is absolutely impossible to be,” as Allaah تعالى said:

But it is not befitting for (the Majesty of) ar-Rahmaan (Allaah) that He should beget a son (or offspring or children). [Qur’aan, Soorat Maryam (19:92)].

[It should be noted] that Allaah’s saying:

{ لا تأخُذُهُ سِنَةُُوَلاَ نَوْمُُ}

Neither slumber, nor sleep overtakes Him,

signifies as-sifaat as-salbiyyah (attributes of negation: negating any imperfection and implying perfection). The rule with respect to the Names and Attributes of Allaah, the Most High, is that there is no such thing as a pure attribute of negation. [40]  Indeed, when  as-sifaat as-salbiyyah are mentioned, it is because they imply the perfection of the attributes which are in contradiction to those of negation. [41]  So, because of the Perfection of Allaah’s Life and qayyoumiyyah , [42]  then neither slumber nor sleep overtake Him. [43]

Source : Tafseer Ayatul-Kursi By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

The Mu’tazilites المعتزله – The so-called Rationalistic Sect – Dr Saleh as Saleh

The Mu’tazilah (from i’tazala, “to remove oneself” or “to withdraw”) is one of the philosophical schools whose doctrines were affected by Greek philosophy. Originally the sect was established by Waasil Ibn ‘Ataa’ (80-131Hj/699-748 C.E.), who withdrew (i’tazala) from the circle of al-Hasan al-Basri (d.110Hj/728) because of his opposing view that the Muslim who commits a grave sin was neither a believer nor a kaafir , but somewhere between the two (manzilah baynal- manzilatayn ). This marked the beginning of this so-called rationalistic sect. In its early stages its concepts were close to those of the Khaarijites. In the third century of Hijrah, the Mu’tazilah became  influenced by the Shee’ah. The Mu’tazilites teachings were further developed under the influence of the Greek and Persian ideologies leading to the birth of ‘ilmul kalaam (scholastic theology).

Some of the main corrupt beliefs of the Mu’tazilites include:

(1)  Denying the Attributes of Allaah.

(2)  Claiming that the Qur’aan is created. They were able to influence the Caliph al-Ma’moon (in 212Hj/827) and enforce this belief along with other distortions. Their scrutiny was a virtual inquisition. Many scholars were jailed and/or killed. Imaam Ahmad bin Hanbal was tortured and jailed for his great stand defending the truth held by the salaf that the Qur’aan is the uncreated literal Word of Allaah. His great stand together with afew other scholars, led to the decline of the fitnah, and the Mu’tazilite doctrine was suppressed under the Caliph al-Mutawakkil (ruled 232-247Hj/ 847-861).

(3)  Claiming that man’s action is totally independent from Allaah’s Will. This is in direct opposition to what the Qur’aan and sunnah have affirmed, namely that man has the ability and the will to act, but like all other things, nothing escapes the Will of Allaah, the Most High. [107]

 (4)  Denying the general intercession for the sins committed by the disobedient Muslims and which Allaah approved for the Prophet (Peace be upon him) and others on the Day of Resurrection [See earlier in the text].

Blended under the title of “rational” this sect exists nowadays without openly carrying the same title it once held. The approach and methodology of those who make the intellectual proofs supersede the text (from the Qur’aan and sunnah ) is widespread. The opposite extreme is those who believe that rational evidences has no role whatsoever in implying many things which the textual evidences have proven. The medium path is that of the salaf , which affirms an implicative relationship between the textual evidences and intellectual proofs. The shar’ (the Qur’aan and authentic sunnah) lead and guide to the intellectual proofs and the latter share in guiding to many things which the shar’ implies. Basically, therefore, there is no contradiction between the two, but to the contrary, there is association. The basis for this relationship, however, is the shar’, and not the intellect, as the rationalists from the Mu’tazilites and the latter Ash’arites claim. This is because the shar’ is indispensable in itself and is not in need of our knowledge and reasoning. We are the ones who are in need of the shar’ and of its knowledge. So if the intellect knows the shar’ it attains a perfection which it lacked before. But if it fails, then it will remain ignorant and deficient.

In addition, the human intellect is one of the comparative or relative matters. Ahmad may know something by his intellect which Hasan’s intellect is totally unaware of. The same person may know of something under certain conditions which he may not know of at a different time and (or) state. The fact is that people have different levels of intellect in accordance with what Allaah (Subhanahu wa ta’alaa) bestows upon them from reasoning, awareness, contemplation and deduction, and differentiation.

It is natural that the intellect may err and fall in contradictions and /or differences in matters to which it may be subjected. So, those who say that the intellect should be given precedence to the shar’ are referring people to something to which there is no way to affirm and perceive its correctness. That is why many of the sects differed and split amongst themselves when they gave precedence to their rationalistic dogmas vis-à vis  the textual proofs. The irony is that each of these groups say that the intellect stands to support their positions! Another irony is that the top theologians who laid down many of these dogmas went into perplexity and confusion. Many of them like Imaam al-Juwaynee, Ar-Raazi, al-Ghazaali, and others, regretted their positions and asked Allaah to let them die on fitrah . In their cases, there is a lesson for those who still reiterate  the same dogmas from the latter Ash’arites , Mu’tazilites and many of those who exaggerate the role of the intellect! A great reminder for all is the saying of Allaah I about the shar’:

{ وَلَوْ كَانَ مِنْ عِنْدِ غَيرِ اللهِ لَوَجَدُوا فِيهِ اختِلافاً كَثِيراً } [النساء:82]

Had [the Qur’aan] been from other than Allaah, they would surely have found therein much contradictions. [Qur’aan, Soorat An-Nisaa’ (4:82)].

The authentic sunnah is a Revelation from Allaah and the Prophet (Peace be upon him) said: “I have been given the Qur’aan and something like it along with [i.e. the sunnah ]. [108]  The shar’ with its textual proofs guiding the intellect are from Allaah, and that is why the salaf who correctly understood this relationship were, by Allaah’s help, saved from falling into perplexity and confusion! All Praise is due to Allaah.


[107] For more details see our book Al-Qadaa’ wal-Qadar [Buraidah, Saudi Arabia: Daarul-Bukhaari Publication, 1417/1996], pp. 62-69. Check also

[108] Collected by Abu Daawood, Ibn Maajah, Ahmad, at-Tahawi, and ad-Daarimee; Shaykh al-Albaani authenticated it in his verification of the Kitaabul Eemaan by Ibn Taymeeyah (p. 37).

Source : From the  Appendix of the Book,

Tafseer Ayatul-KursiBy Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions – Shaykh Uthaymeen | Dr. Saleh as-Saleh


The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

Regarding Allaah’s Saying:

{ الحَيُّ القَيُّومُ }
Al Hayy (The Ever living), Al-Qayyoum
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

These are two of Allaah’s names which comprise the perfection of Attributes and Actions.

The name: { الـحَيُّ } comprises the perfection of Attributes, and { القَيُّوم } the perfection of Actions. The meaning of { الحَيُّ} is the one who possesses the perfect living. This is inferred from the [34] { ال } in { الـحَيُّ} which is grammatically used to denote [amongst other things] [35]  the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighraaq)].

This is also indicated in as far as existence and none-existence, and perfection and imperfection are concerned. In fact, if we consider man’s life, we find it imperfect because it originates in adam (none-existence) and ends in ‘adam. [36]

It is also imperfect as far as his attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect from all angles: in existence and ‘adam , and with regard to the inseparable attributes of life itself. However, with respect to Allaah, Most Mighty and Majestic, His life is perfect,  neither preceded by ‘adam nor coming to naught. Allaah, Most High, says:

[ وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ ]

And put your trust and reliance upon the One who is Ever Living, who does not die. [Qur’aan, Soorat Al-Furqaan (25:58)].

He  also said:

كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

Whatsoever is on it (the earth) will perish, and the Face of Your Rabb , full of Majesty and Honour, will abide forever. [Qur’aan, Soorat Ar-Rahmaan (55:26-27)].

That is why some of the salaf said: “The person should make a connection and not pause [when he recites the word perish in the above verse] because this signifies the right manner of  perfection.” The true aspect of Allaah’s perfection lies not only in the fact that creation will perish but also in the baqaa’ (endless existence) of Allaah, the Most Mighty and Most Majestic.

In addition, Allaah’s hayaat (Life) is one which is neither accompanied by annihilation nor by ‘adam :

[ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ]
Everything will perish save His Face. 

[Qur’aan, Soorat al-Qasas (28:88)].

Indeed, to Allaah, the Mighty and Majestic, belongs the eternally- perfect Life.

Furthermore Allaah’s hayaat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and all qualities of perfection. That is why the particle { ال } which denotes al-istighraaq with regard to baqaa’ (endless existence) and al-kamaal (perfection) was introduced.

Regarding [Allaah’s] Saying: { القَيُّوم }: al-Qayyoum , its origin is the word al-qiyaam, and the measure of { القَيُّوم } is fayy’ool and it is a form of intensiveness. The name al-Qayyoum means the One Who is established on His Own, Self-subsisting, by Whom all things subsist. [37]

Allaah, the Most High, said:

[ أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ]

Is He (Allaah) Who takes charge (guards, maintains, provides, etc.) of every person and know all that he has earned (like any other deities who know nothing)? [Qur’aan, Soorat Ar-Ra’d (13:33)].

Allaah is established on His Own (qaa’im bi-nafsihi ) as He, the Most High, says:

[ وَّاسْتَغْنَى اللَّهُ ۚ وَاللَّهُ غَنِيٌّ حَمِيدٌ ]

And Allaah is the Rich (Free of all wants), worthy of all praise. 
[Qur’aan, Soorat At-Taghaabun (64:6)].

So, Allaah is absolutely free of any need from all creation. He is Self-subsisting. He needs not food nor drink, for He is the One Who feeds but is not fed. He needs not a supporter, nor a helper, nor a deputy, nor an advisor. He is established in perfection by Himself.

If someone says, “How do we reconcile the above meaning of al-Qayyoum with the saying of Allaah, the Most High:

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ]
O you who believe! If you “help Allaah,” He will help you. 

[Qur’aan, Soorat Muhammad (47:7)],

and His saying:

[ وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ]
Verily Allaah will help those who “help Him”? 

[Qur’aan, Soorat Al-Hajj (22:40)].

What is meant by His affirmation that He “is being helped”? The answer is that the intended meaning is help in the cause of Allaah’s deen , for He is the One Who is in full charge of all things. So, everything other than Allaah is dependent upon Him in existence, preparation of affairs, and sustenance.


[34] {ال}, “al”is a particle of determination and specification.
[35] See Lane, E.W., Arabic-English Lexicon (Cambridge, England: Islaamic Texts Society, 1984), vol. 1, p. 74.
[36] In the present world, otherwise man will end up in an eternal life in the Hereafter.
[37] He sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

 الحَيّ Al-Hayy (the Everliving), the Everliving Who always remains without any beginning and any end with perfect and everlasting life Who never dies nor passes away.

 القَيُّوم  Al-Qayyoom (the Self-Subsisting One), upon Whom everything depends, the One Who sustains everything that exists, the One Who has no need whatever of anything but rather everything in existence has total need of Him.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

Related Link:

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen / Dr Saleh as Saleh [ Book and Video]

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah)
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Click the below link to read or download the document

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [PDF]

Speaker: Dr. Saleh as Saleh (rahimahullah)
Duration: 58:13

The following articles are extracted from this e-Book:

  1. Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions
  2. Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name)
  3. Verily Allaah does not sleep and it does not befit Him to sleep
  4. To Allaah belongs whatever is in the Heavens and the Earth
  5. Who is it that can intercede with Allaah except with His Permission?
  6. Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter
  7. They will never compass anything of Allaah’s Knowledge except that which He wills
  8. Allaah’s kursi extends over the heavens and the earth encompassing them all
  9. Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great)
  10. Points of Benefit Deduced from Aayatul Kursi
  11. Brief Overview of the Khaarijites (Khawaarij) الخوارج
  12. The Mu’tazilites المعتزله – The so-called Rationalistic Sect
  13. The Call for the Unity of Religions – A False and Dangerous Call

The meaning of “Sallallaahu ‘alayhi wa Sallam” – Shaykh Uthaymeen

Sallallaahu ‘alayhi wa Sallam – The salaah and salaam of Allaah be upon His Prophet Muhammad.

The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) upon His ‘Arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (Sallallaahu ‘alayhi wasallam).

The salaam is Allaah’s safeguarding of the Prophet (Sallallaahu ‘alayhi wasallam) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted.

When the Muslim says “sallallaahu ‘alayhi wasallam”, he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islam which was revealed to him (Sallallaahu ‘alayhi wasallam).

[See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar Ibn Katheer, and Daar at-Turaath, Al-Madeenah, Saudi Arabia 1408/1988, p.128].

Visit the Website of Dr. Saleh as Saleh Rahimahullaah :

The Above is Taken from :

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Related Links:

The Status of the Messenger & His Rights upon Us  [PDFs] – Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee


ilhad (Deviations) regarding the Names of Allah, the Most High and its types – Shaykh Uthaymeen

The Reality of Ilhaad?

Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?

The Answer: The basic meaning of the term Ilhaad i.e. in the Arabic language, it means inclination. And from this is the Saying of Allaah, The Most High:

The tongue of the man they incline to is foreign, while this (the Qur’aan) is a clear Arabic tongue.

[Qur’aan, soorat an-Nahl (16): 103].

And from it is the lahd in the grave, for it is called lahd because of its inclination towards a side of the grave. One cannot know the meaning of Ilhaad except by knowing the meaning of Istiqaamah (uprightness), since, as it is said, “Things become clear and distinct by the [meaning] of their contraries.” So, the Istiqaamah (uprightness) with regard to the subject of Allaah’s Names and Attributes is that we conform to their true and real meanings which befit Allaah, The Most Mighty and Most Majestic, without Tahreef (changing or twisting their wording and meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (asserting how they are), and without Tamtheel (likening them to those of the creation), just as it has passed before in the foundation pertaining to this subject and which ahlus-Sunnah wal-jamaa’ah adhere to. Thus, if we know the meaning of al-Istiqaamah regarding this matter, then its is opposite is al-Ilhaad. And already the people of knowledge have mentioned several kinds of Ilahaad concerning the Names of Allaah, The Most High, which may be comprised by saying that it is deviating from the right course, with respect to that which is obligatory to believe in regarding them.

So, the first kind is for someone to deny some of the Names or any of the Attributes denoted by them. Like to deny the name Ar-Rahmaan as one of the Names of Allaah, just as the people of Jaahilyyah did; or to affirm the Names but deny the Attributes it comprises. Like the saying of some innovators: “Allaah, The Most High, is Ar-Raheem (The One Who Bestows Mercy) but without Rahmah (Mercy), Samee’ (all- Hearer) but without Sam’ (Hearing), al-Baseer (all-Seer) but without Basar (Seeing),” and so forth.

Second Kind: He designates names to Allaah with which He did not Name Himself. The basis that this is considered Ilahaad lies in the fact that Allaah’s Names are contingent upon Revelation (tawqeefiyyah) so that it is not permitted for anyone to designate a name to Allaah with which He did not Name Himself. Since this is considered of saying things about Allaah of which one has no knowledge of, and also because it is a transgression against Allaah (Azza wa Jal) and His Right. And this is similar to what the philosophers have done, for they have designated the name “Active Cause” for “God”. And likewise with the Christians, for they have given the name “the Father” to Allaah, The Most High,–and so forth.

Third Kind: He believes that these names denote attributes similar to those of the creation. Accordingly, he makes them indicative of Tamtheel. The basis that this is considered Ilahaad is that whoever believes that the Names of Allaah (Azza wa Jal) denotes likening of Allaah to His Creation, then he has made the Words of Allaah and His Messenger (صلى الله عليه و سلم) infer unbelief. Because likening of Allaah to His Creation is unbelief, for it’s a denial of Allaah’s Saying:

There is nothing like Him, and He is The All-Hearing, The All Seeing. [Qur’aan, soorat ash-Shura (42): 11], and of His Saying: Do you know of any who is similar to Him? [Qur’aan, soorat Maryam (19): 65].

Na’eem bin Hammad and al-Khuzaa’ee, the Shaykh of Imaam al-Bukhaaree, said: “Whoever likened Allaah to His Creation, then he has disbelieved, and whoever denied the Attributes by which Allaah qualified Himself with, then he has also disbelieved. And the Names by which Allaah Named Himself as well as the Attributes by which He qualified Himself, will not be called Tashbeeh (declaring Allaah to be like His Creation).” [65]

The Fourth Kind: He derives from the Names of Allaah, The Most High, names for idols. Like the derivation “al-Laat” from al-Ilaaah, “al-‘Uzzaa” from “al-‘Azeez,” and “minaat” from “al-Mannaan.” The basis that this is considered Ilahaad, is that Allaah’s Names are particular to Him. So it is not allowed to ascribe the meanings denoting these Names to any created being for the sake of offering him (her, or it) that which only Allaah deserves from worship.

These are the types of Ilhaad concerning the Names of Allaah, The One free of all imperfection, The Most High


[65] Shaykh al-Albaanee, may Allaah’s Mercy be upon him, said that the Isnaad of the narration from Hammad is saheeh [ath-Thahabee’s al- ’Uluw], p. 184. After reporting the above statement of Hammaad in Siyar ‘Alaam An-Nubalaa’, Imaam ath-Thahabee, may Allaah’s Mercy be upon him, commented, “This statement is true…”

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Translated by Dr Saleh as Saleh

The Belief in Allaah…What Does it Mean? – Shaykh Uthaymeen | Dr. Saleh As-Saleh [ Book and Audio]


[35 minutes]
Part of the Book “Explanation of Fundamentals of Faith” .
Rendered into English By Dr. Saleh As-Saleh.

The Belief in Allah

1 – Belief In Allah’s Existence Allah’s existence is affirmed through Fitrah (the innate purity that Allah creates in every human being), the Mind, the Shari’ah (Islamic Law) and the senses.

a) As for the Fitrah, we say the following: Allah created the belief in Him in every human being. Mankind needs not to be taught this belief or think about how to possess it. However, the ones who have this Fitrah corrupted will not benefit from it. The Prophet (sallallahu alaihi wa-sallam) said, what translated means, “Every newly born will be born having Fitrah. However, his parents will either convert him to Judaism, Christianity or Majocism (fire worshipping).” [Saheeh al-Bukhari]

b) The Human Mind must be used to prove the existence of Allah. All this creation, of old and new, must have a Creator who invented and started it. This creation could not have come to existence on its own or by chance. It could not have created itself, because it did not exist beforehand. Therefore, how can it create? Also, the creation could not have been started by accident or chance. Everything that exists must have a Creator who brought it into existence. Creation is magnificent in organization, coherent and correlated in its existence. There is a reason and originator behind every act. All this nullifies the saying that this entire universe was started by chance. What was started by chance cannot be organized in its form because it did not have any organization before it was formed. What makes what was created by chance to be this organized? If all this creation neither could have created itself nor was it created by chance, then it must have an Originator, Allah, the Lord of the worlds. Allah mentioned this reasoning in the Quran, “Were they created by nothing, or were they themselves the creators?” [52:35].

This Ayah means that men were neither created without a Creator nor did they create themselves. Therefore, Allah is the One who created them. This is why when Jubair ibn Mut’im (radiyallaahu anhu) heard the Messenger (sallallahu alaihi wa-sallam) recite this Surah until he reached, “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the Treasures of your Lord? Or are they the tyrants with authority to do as they like?” [52:35-37],

Jubair, a disbeliever then, said, “My heart almost flew (from the power of this reasoning mentioned in the Surah). This was the first time that Iman entered my heart.” [Saheeh al-Bukhari]

c) – As for the Shari’ah, all divine religions testify to the fact that Allah created the world. All Laws that were sent with these divine and revealed religions contain what benefits mankind. This is evidence to the existence of a Wise and All-Knowing Lord Who knows what brings benefit to His creation, All divinely-revealed religions describe a universe that is self evident to the existence and ability of Allah, Who Creates what He Will.

d) – Also, the senses must be used to prove the existence of Allah. We know that Allah accepts the supplication from whoever seek His aid and help, and that He brings them the benefits that they desire. This is clear evidence to the existence of Allah, who said, what translated means, “And (remember) Noah, when he cried (to Us) aforetime We listened to his invocation.” [21:76] and, “(Remember) when you sought help from your Lord and He answered you?” [8:9].

Anas ibn Malik (radhiyallahu anhu) said, “An Arabian (Bedouin) man entered (the Masjid) on Friday while the Prophet was delivering the speech. He said: ‘O Messenger of Allah! (Our) possessions are destroyed, (our) children are hungry. Ask Allah for us.’ He (the Prophet (sallallahu alaihi wa-sallam) raised his hands in supplication (to Allah). All of a sudden, mountain-like clouds were formed. He did not descend from his Minbar (the podium) until I saw rain falling through his beard. On the second Friday, this Arabian man, or someone else, stood up and said: ‘O Messenger of Allah (sallallahu alaihi wa-sallam), Buildings have collapsed and possessions are flooded. Ask Allah for us.’ He (the Prophet (sallallahu alaihi wa-sallam) raised his hands and said: ‘O my Lord! Around us and not on us.’ Wherever he pointed to an area (of the sky), they (the clouds) dispersed.” [Saheeh al-Bukhari]

Allah’s acceptance of supplication has been and still is a known matter until today. It is given to those who are true in their seeking refuge in Allah and perform supplication in the correct manner to ensure its acceptance. Also, there are the signs that Allah gave His Prophets, which are called miracles. People witnessed or heard these miracles. They are clear evidence that the One who sent the Messengers exists, and He is Allah the All Mighty.

These miracles are activities that are beyond the capability of mankind. Allah gave them to His Messengers as a way of aiding them and giving them victory. An example of these miracles is the sign given of Moses. Allah ordered him to strike the sea with his stick, and the sea parted into twelve separate pads between mountains of water on each side of these parts, “Then We inspired Moses (saying): “Strike the sea with your stick. And it parted, and each separated part (of that sea water) became like the huge, firm mass of a mountain.” [26:63]. Another example is the miracle of Jesus. He was given the power by Allah to raise the dead from their graves and back into life. Allah said about him, what translated means, “And I bring the dead to life by Allah’s leave.” [3:49] and, “And when you (O Jesus) brought forth the dead by My Permission.” [5:110]

A third example is the miracle Muhammad (sallallahu alaihi wa-sallam) performed. His tribe, Quraysh, asked him to perform a miracle. He pointed to the moon and it separated into two parts while his people were witnessing the incident. Allah said about this miracle, what translated means, “The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away, and say: “This is continuous magic.” [54:1-2].[4] All these miracles, that Allah gave to His Messengers as an aid and victory and that were witnessed by their nations, are proof that Allah exists.

2 – Belief In Allah’s Lordship This means to believe that Allah is the Lord, alone, and that He has no partners or helpers. The Rabb (Lord) is the One who Creates and Commands. There is no creator except Allah and there is no owner of the universe except Him. The Commandment and the Control is His. He said, what translated means, “Surely, His is the Creation and commandment.” [7:54] and, “Such is Allah your Lord; His is the Kingdom. And those whom you invoke or call upon instead of Him, own not even a Qitmir (the membrane over the date-stone).” [35:13]. Only a few people rejected Allah’s Lordship. These are the arrogant ones who deny what they believe deep in their hearts. This happened from Pharaoh, when he said to his people, as was mentioned in the Qur’aan, “I am your lord, most high.” [79:24] and, “O chiefs! I know not that you have a god other than me!” [28:38].

However, what he said was not his true belief. Allah said, what translated means, “And they belied them (Our Signs) wrongfully and arrogantly, though their own selves were convinced thereof” [27:14].

Also, Moses said to Pharaoh, as was mentioned in the Quran, ”Verily, you know that these Signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences of His Oneness and Might). And I think you are, indeed, O Pharaoh, doomed to destruction.” [17:102]. The Arab disbelievers of old used to confirm Allah’s Lordship, although they associated others with Him in worship.

Allah said, what translated means, “Say: “Whose is the earth and whosoever is therein? If you know!” They will say: “It is Allah’s!” Say: “Will you not then remember?” Say: “Who is the Lord of the seven heavens and the Lord of the Great Throne?” They will say: “Allah.” Say: “Will you not then fear Allah?” Say: “In Whose Hands is the sovereignty of everything? And He protects (all), while against Whom there is no protector, if you know?” They will say: “(All this belongs) to Allah.” Say: “How then are you deceived and turn away from the truth?)” [23:84-89],

And indeed if you ask them: “Who has created the heavens and the earth?” They will surely say: “The All-Mighty, the All-Knower created them.” [43:9]

and, “And if you ask them who created them, they will surely say: “Allah.” How then are they turned away (from His worship)” [43:87].

Allah’s order comprises of both, His running of the universe and the Commandment. He is the One who controls the creation and the One who does what He will, according to His Wisdom. He is also the One who gives the Commandment organizing aspects of worship and dealings, according to His Wisdom. Whoever takes anyone, besides Allah, to be the one who commands acts of worship or types of dealings, will have committed Shirk (disbelief, association in worship) with Allah. This act negates Iman.

3 – The Belief That He Is the ILAH: Allah is the Ilah, meaning He is the Worshipped One Who has no partners. This Ilah is worshipped with love and reverence. He said, what translated means, “And your Lord is One Lord, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful.” [2:163]

and, “Allah bears witness that none has the right to be worshipped but He, and the Angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice, none has the right to be worshipped but He, the All-Mighty, the All-Wise.” [3:18].

All things that are taken as gods, besides Allah, are false gods, “That is because Allah is the Truth (the Only True God), and what they (the disbelievers) invoke besides Him, it is falsehood. And verily, Allah is the Most High, the Most Great.” [22:62].

To call these things “gods,” does not make them gods. Allah said about some idols, Al-Lat, Al-’Uzzaa and Manat, “They are but names which you have named, you and your fathers, for which Allah has sent down no authority” [53:23].

Yousef (Joseph) said to his two companions in jail, as was mentioned in the Quran, “Are many different lords (gods) better or Allah the One, the Irresistible? You do not worship beside Him but only names, which you have forged, you and your fathers, for which Allah has sent down no authority.” [12:39-40].

All Messengers used to say to their nations, “Worship Allah! You have no other God but Him.” [23:23]. However, the disbelievers refused to accept this call. They took others as gods besides Allah. They worshipped them besides Allah, calling them when aid and help were needed. Allah refuted the disbelievers in their taking these idols as gods besides Him, using two logical arguments:

The first argument: These idols, that were taken by the disbelievers as gods, do not have any attributes that qualify them to be gods. These false gods were created and do not create. They can neither bring about benefit for whoever worships them, nor can they fend harm off. They cannot give life or take it away. They neither own nor are they partners in the kingdom of the heavens and earth. Allah said, what translated means, “Yet, they have taken besides Him other gods that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead)” [25:3],

“Say (O Muhammad): ‘Call upon those whom you asset (to be associate gods) besides Allah, they possess not even the weight of an atom, either in the heavens or on the earth, nor they have any share in either, nor is there for Him any supporter from among them.” [34:22-23] and,

“Do they attribute as partners to Allah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves.” [7:191-192].

If this is the case with false gods, then taking them as gods is a true misguidance and the lowest of all acts. The second argument: The Mushrikeen (polytheists) are among those who confirmed that Allah, alone, is the Lord, the Creator, the One Who Has the ownership of everything and the One Who gives protection and no one can give protection to anyone from His Might. This confirmation requires from these disbelievers to worship Allah alone. He said, what translated means, “O Mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become among the pious. Who has made the earth a resting place for you, and the sky as a canopy, and sent down rain from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped).” [2:21-22],

“And if you ask them who created them, they will surely say: “Allah”. How then are they turned away (from His worship)?” [43:87]

and, “Say (O Muhammad): “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: ‘Allah.” “Say: “Will you not then be afraid of Allah’s punishment?” Such is Allah, your Lord in truth. So after the Truth, what else can there be, save error? How then are you mined away? [10:31-32].

4 – The Belief In Allah’s Names and Attributes. This belief requires accepting whatever Allah described of Himself in His Book or in the Sunnah of His Messenger (sallallahu alaihi wa-sallam). The Names and Attributes must be accepted without alteration [1], rejection [2], and precise description of their true nature or equating them with attributes of the creation. Allah said, what translated means, “And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who deny His Names. They will be requited for what they used to do.” [7:180],

“His is the highest description in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [30:27] and, “There is nothing like unto Him, and He is the All-Hearer, the All Seer.” [42:11].

Two groups have fallen into misguidance concerning this matter:

One of them is Al-Mu’attilah (the refuters). This group rejected the Names and Attributes, or some of them, claiming that to accept them is to equate Allah with His creation. This claim is false for many reasons following are two of them:

1. This claim leads to false conclusions that Allah’s Words are in Opposition to each other. Allah is the One who confirmed these Names and Attributes and denied that there is anything that resembles Him. If confirming these Names and Attributes leads to equating Allah with the creation, then this will lead to the conclusion that Allah’s Words are full of discrepancies and refute each other.

2. For two things to have an attribute of some kind, does not mean that they are equal or look-likes. One can witness two persons who are both called “a human who hears, sees and speaks.” However, this description of both does not mean that they are of equal capabilities in their hearing, sight or speech. One can also see that animals have hands, legs and eyes. However, this does not mean that animals are equal in every respect with regards to their hands, legs and eyes. If disparity is this wide between that which creation possess of attributes or names, then the disparity between the Creator and creation is even greater and more evident.

The second misguided group is called “Al- Mushabbihah.” They confirmed the Names and the Attributes. Yet, they equated them with the names and attributes of the creation. They claimed that this is what the Texts mean. They claimed that Allah reveals to His slaves what they can comprehend. This claim is false for many reasons, some of them are: Allah’s resemblance with His creation is false and is refuted with the mind and the Laws of Shari’ah. Texts of the Qur’aan and Sunnah cannot lead to falsehood in their meanings.

Allah revealed what His slaves can understand of the general meaning. However, the true nature of what these meanings are like is a knowledge that only Allah possesses, especially with regards to the true nature of His Names and Attributes. Allah confirmed that He is the All-Hearer. Hearing means to comprehend sounds. However, the true nature of Allah’s Hearing is unknown. Creation vary in their hearing capability. The difference between Allah’s Hearing and the hearing of creation is even greater and more evident. Also, Allah confirmed that He Istawa (Mounted or Settled) on His Throne. To mount and settle on a throne is known in the general meaning of the word “mounted,” or “settled.” The true nature of Allah’s mounting on His Throne is unknown. Mounting on something varies with regards to different creation. To mount on a chair is unlike mounting on a wild camel. If Istiwaa’ is this different between creation, then how can the Istiwaa’ of Allah be compared to the Istiwaa’ of creation? The difference between them is greater and more evident. Benefits of Believing in Allah, in the way described above, leads to many benefits for the believers:

1. To truly realize the Taw’hid of Allah, by depending only on Him and hoping in, fearing and worshipping Him alone.
2. To prefect one’s love and reverence of Allah, and according to His Might as described by His Most-Beautiful Names and Most-High Attributes.
3. To truly give one’s worship to Allah, by adhering to His Commandments and abandoning His Prohibitions.


[1] TAAWEEL – Introducing change in a statement, leaving out the meaning understood by it, expressing and accepting such a meaning which the words may indicate in a doubtful sense. In the present context (i.e. Attributes of Allaah) it means rejecting the true meaning of Attributes of Allaah, as understood by the companions (radiyallaahu anhum), and giving preferences to one own understanding.

[2] TA’TEEL (Rejecting,Leaving or Vacating). It means negating the Attributes of Allaah and denying them with His Self. The difference between Taqweel and Ta’teel is that in the latter case the real meaning is denied which is proved by the Qur’aan and the Hadith. While in Tahreef the explanation of the text is done with such meanings that are false and the word does not prove them. So Ta’teel includes Tahreef. Wherever there is Tahreef, Ta’teel is certainly there, but the reverse is not true. If someone tries to prove the false meaning and denies the real meaning, he is committing both Ta’teel and Tahreef

Click the below link to read or download PDF
The Belief in Allaah – What Does it Mean? – Shaykh Uthaymeen – Dr Saleh as Saleh

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Al-Qadaa Wal Qadar : Pre-Decree – Brief Summary – by Dr. Saleh As-Saleh

Al-Qadaa Wal Qadar : Pre-Decree – Brief Summary – by Dr. Saleh As-Saleh

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Al-Qadaa Wal Qadar – Summary – Dr. Saleh as Saleh [PDF]

The Messengers and Their Tasks – Dr. Saleh as Saleh (Rahimahullah)

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The Message of the Messengers – Dr Saleh As-Saleh

Knowing Allaah – Purpose of Our Existence – by Dr. Saleh As-Saleh (rahimahullah)

Allaah Makes All That Known By His Words

A call to Ponder & Contemplate
Prepared by Dr. Saleh As-Saleh

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The Shahaadah – Testimony of Faith & It’s Conditions – by Dr. Saleh As-Saleh (rahimahullah)

The Shahaadah – Testimony of Faith- by Dr. Saleh As-Saleh (rahimahullah)

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[The Shahaadah – Testimony of Faith – by Saleh As-Saleh]

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Salah (Prayer) Step by Step with Illustrations and Audio – Dr. Saleh As-Saleh (rahimahullah)


Compiled by Dr. Saleh As-Saleh (rahimahullah)

1-Meaning of Salah (Prayers)

As-Salah:In the Arabic language it means du’aa’ (Invocation).

As-Salah:Islamically it means to worship Allaah through certain known and prescribed sayings and actions starting with Takbeer (saying Allaahu Akbar Allaah is the Greater), and ending with Tasleem (saying: as-salaamu ‘alaykum wa Rahmatul-lahi wabarakaatuh may Allaah’s Peace, Mercy, and Blessings be upon you).

2-The Merits of As-Salah

1-Prevents from Al-Fahshaa’ (great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (disbelief, polytheism, and every kind of evil wicked deed, etc.). [see Q:29/45].

2-The best of deeds after the Testimony of Faith (laa ilaaha illal-laah, Muhammad rasoulul-laah). [hadeeth ‘Abdullaah ibn Mas’oud (radiyallaahu ‘anhu) in Bukhari (v.9; 625) & Muslim].

3-Washes out sins. [hadeeth of Jaabir (radiyallaahu ‘anhu) in Muslim (v1;1410)].

4-Expiates sins. [hadeeth of Abu Hurairah (radiyallaahu ‘anhu) in Muslim (v1;450)].

5-A light for its adherent in this Life and in the Hereafter. [hadeeth of Ibn ‘Umar (radiyallaahu ‘anhuma) in Musnad Ahmad (v2;169) with good chain of narration].

6-Raises in rank and removes sins. [hadeeth of Thawbaan (radiyallaahu ‘anhu) in Muslim (v.1; 989)].

7-One of the greatest causes to enter Paradise with the company of the Prophet (sallallaahu ‘alayhi wa sallam). [hadeeth of Rabee’ah al-Aslami (radiyallaahu ‘anhu) in Muslim (v1; 990)].

8-Between each performance of salaat and the next performance, sins are pardoned [hadeeth ‘Uthmaan (radiyallaahu ‘anhu) in Muslim (v1;438)].

9-The angels will ask Allaah for Blessings and Forgiveness upon the adherent in his place of prayers. [hadeeth Abu Hurairah (radiyallaahu ‘anhu) in Bukhari (v.3; 330) and in Muslim].

10-Waiting for the next prayer after observing a prayer is Ribaat (keeping oneself adhering and firm on acts of obedience).[hadeeth Abu Hurairah (radiyallaahu ‘anhu) in Muslim (251)].

11-The one who goes to the Mosque to perform the prayer is in prayer until he returns. [hadeeth Abu Hurairah radiyallaahu ‘anhu) in “saheeh” ibn Khuzaimah; authenticated by Al-Albani].

3-The Five Obligatory (Obl.) Prayers+Regular (Reg.)+Optional Prayers (Opt.)

Allah, the Most High, Says:

“Verily, Salah (Prayers) is enjoined on the believers- to be performed-at fixed times.” [Qur’an 4:103].

The Prayers are
Reg* or Opt** (before the Obligatory) Units
Obligatory Units
Reg* or Opt** (following the Obligatory) Units
Fajr (early morning); 2 Obligatory units
dawn – sunrise
Thuhr (noonday); 4 obligatory units.
zawaal (sun passing its zenith) – time of next prayer (‘Asr)
2* & 2*
2 (2**)
‘Asr (late afternoon), 4 obligatory units.
time when shadow of a vertical stick equals its length – sunset
Maghrib (sunset); 3 obligatory units.
sunset – disappearance of red twilight (glow) in the sky.
Ishaa’ (night); 4 obligatory units
disappearance of the red glow – midnight
2*, 2*, 1*

One Unit of Prayer (Rak’ah) constitutes certain actions: standing, bowing, prostrating, sitting, and prostrating. 

If one misses an obligatory prayer due to sleep or forgetfulness, then the person must perform it a s soon as he/she wakes up or when he/she remembers it.

What Is To Be Done Before Performing Salah
  • 1-Ritual Purity (Wudhu’ or Ghusl depending on the state of impurity; see File on Wudhu on the site
  • 2-Clean place.
  • 3-Men to perform Obligatory Salah at the Mosque (except for a legal excuse; illness, etc.); rest of prayers at home.
  • 4-Women to perform Salah in the innermost places at home (they are allowed to pray at the Mosques, but not mandatory).
  • 5-Wearing loose clothes that does not shape the private parts for men (and extend down until above the ankle), while women cover their entire bodies except face and hands.
  • 6-Standing close to a Sutrah in front of the Musalee (person in prayer) [Sutrah: an object like a pillar, sticking or laying down on the ground, set so that no human or animal can walk in front of the person performing Salah].

General Guidelines: 

  • 1-learn direction of Qiblah & times of prayer in your location (contact closest Sunni Mosque)
  • 2-Learn the movements and shorter sentences. Practice what is to be said in prayers.
  • 3-Work to learn the Recitation of the Opening Chapter in the Qur’an (the Faatiha).
4- Performance of Salah

1-Intention (it is a determination in the heart that you are performing a particular Salah; not to be uttered).

2-Face the direction of the Qiblah (Sacred House in Makkah Known as Ka’bah). Raise your hands to the level of the shoulders, or earlobes, and say
Standing Facing Qiblah and Making Takbeer with raised voice
Standing Facing Qiblah and Making Takbeer with raised voice.
3-Place the right hand over the left on the chest. Look at the place of prostration without lowering your head:
Hands on the Chest; Right hand over the left.
Hands on the Chest; Right hand over the left.
4- Recite the Opening Invocation (du’aa) for Salah:
[ سبحانَكَ اللهمَ وبِحَمدِكَ تَباركَ اسمُكَ وتَعالَى جَدُّكَ ولا إلَهَ غيرُك ]

[Subhanaka Allaahumma wa bihamdika tabaarakas muka wa ta’aalaa jadduka wa laa ilaaha ghairuk.]

O Allaah! I declare You far removed from above all imperfection, and that You deserve all Praise. Blessed is Your Name. Your Majesty (Glory and Might) is Exalted., and there is no true God Worthy of Worship Except You.

5-Recitation of Soorat Al-Faatiha (Opening Chapter of the Qur’an): Must be recited in every unit of prayer (Rak’ah). Begin by utter the following with a low voice:

أعوذُ باللهِ منَ الشَّيطانِ الرَّجيم *** بسم الله الرحمن الرحيم
A’oodthu billahi minash-shaitanir-rajeem.
(I seek Refuge with Allaah from Satan, the outcast.)
(In the Name of Allaah, the Most Beneficent, the Most Merciful, I begin-)

Then you Must recite the Faatiha in every Rak’ah, pausing after each verse (aayah):


– All the praises and thanks be to Allaah, the Lord of the ‘Alamîn (mankind, jinns and all that exists).
– The Most Beneficent, the Most Merciful.
– The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
– You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
– Guide us to the Straight Way
– The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).
At the end, you must say Aameen .
Those who cannot recite the Faatiha may say instead (Subhanah Allah, Al-Hamdulillah, and la Illaah Illallaah, Allaahu Akbar, and laa Hawlah wa Laa Quwata Illaa bil-laah) which means: I declare Allaah far removed from all imperfection, and deserving all the Praise, and that there is no true God other than Allaah).

6-Rukoo’ (Bowing Down)
(i) raise the hands as described previously (see above) and say ALLAAHU AKBAR (Allaah is the Greater) while going into the bowing position.
(ii) In bowing posture, put the hands on the knees and grab them with your elbows away from your sides, and your back straightened with the head leveled with your back (see below):
Bowing (Rukoo') Position in Salah
Bowing (Rukoo’) Position in Salah
(iii) While in Bowing position one says:
“سُبحانَ رَبِّيَ العَظيم”
Subhanna Rabbiyal ‘Adheem (3 times)

Far removed from every imperfection is my Rabb (Lord), the Great. [3 times].

7-Standing Erect (Qiyaam) after Rukoo’:
(i) Rise from bowing, raising you hands to the levels of the shoulders, or earlobes, saying:

سَمِعَ اللهُ لِمَنْ حَمِدَهُ
Sami’Allahu li man hamidah
Allaah hears the one who praises Him.

ii) Stand upright until one’s very parts take their positions and say:

رَبَّنَا ولكَ الحَمد
Rabbana walakal-hamd
O our Rabb (Lord)! All the praise is due to You.
8- The Sujood (Prostration) & Juloos (Sitting):
(i) Reach the ground with the hand’s first and then the knees while saying ALLAAHU AKBAR (Allaah is the Greater), and rest on your palm’s and place your forehead, nose, knees, and feet on the floor with your belly away from your thighs. Toes should be erected and directed to the Qiblah. Your arms should be away from the ground, as bellow, saying:
“سُبحَانَ رَبِِّيَ الأعْلَى” (3 مرات)
Subhaana Rabiyyal-‘Alaa (3 times)
“Far removed is my Rabb, the Most High, from any Imperfection”
Prostration Position
Prostration Position

(iii) Then you raise your head while saying: ALLAAHU AKBAR (sometimes raising one’s hands), sit on your left leg while keeping your right foot upright with its fingers to the Qiblah. Put your hands on your knees [see below], and supplicate saying:

“رَبِّي اغفِر لِي”
Rabbigh-fir lee
O my Rabb! Forgive me.
Sitting Position
Sitting Position
The left and right foot in IFTIRASH
The left and right foot in IFTIRASH

(iv) Following the sitting position, you come up with a second prostration as you did before. Once done you have completed one full unit (Rak’ah). Say Allaahu Akbar and stand up for the second Rak’ah. Do it in the same manner as you did the first one, but without reciting the opening supplication.

9-Sitting for Tashahhud (Testification of Faith):

First Tashahhud

(i) Once you finish the second Rak’ah, follow the same way of sitting as above. Hold your right hand closed with its thumb and middle finger touching each other like in a circle while pointing the index finger straight in the direction of the Qiblah and moving it through the recitation of the Tashahhud:

]التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَى النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِين. أَشْهَدُ أَنْ لا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. [

Sitting for Tashahhud

Attahiyyaatu lillaahi wassalawaatu wattayyibatu. Assalaamu ‘alayka ayyuhan-Nabiyyi warahmatullaahi wabarakaatuh. Assalaamu ‘alyna wa ‘ala ‘ibaadillaahis saaliheen. Ash-hadu an laa ilaaha illallaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluh.
All compliments [Allaah is free of all imperfection, His is the dominion, Magnificence, Endless existence belongs to Him], prayers, and pure words and deeds, are due to Allaah. May Allaah grant the Prophet safety from all defects and imperfections and keep his message safe from all evil; [may Allaah grant him] mercy and honor. May safety and security be granted to us and to all the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and Messenger.
Full Tashahhud
(i) At the end of the last Rak’ah, recite the first Tashahhud and follow it with the following recitation known as As-Salaatul Ibraaheemiyyah:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama sallaita ‘ala Ibraaheem wa ‘ala aali Ibraaheem innaka Hameedun Majeed, wabaarik ‘ala Muhammad wa ‘ala aali Muhamaad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem innaka Hameedun Majeed.

O Allaah! Praise Muhammad, and on the family of Muhammad, as You Praised Ibraaheem, and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on Ibraaheem, and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.

What to do when going for the final Rak’ah in Salah?

In the prayers of the three or four Rak’ah type, after finishing the second Rak’ah and the first Tashahhud, stand up raising your hands (as described earlier) and say: ALLAAHU AKBAR. When you reach the straight standing position, recite the Faatiha and go for the prostrations as done earlier. If you are praying the three Rak’ah prayer of Maghrib sit with your body resting on your left thigh, your left leg under your right, while keeping your right foot upright. This position is called Tawarruk:

Tawarruk Position
Tawarruk Position

For the four Rak’ah prayers, stand up at the end of the third Rak’ah and bring fourth the fourth and final Rak’ah. Recite full Tashahhud in the Tawarruk position

After recitation of the Tashahhud, you can supplicate Allaah with the following invocation (du’aa):

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْمَأْثَمِ وَالْمَغْرَمِ

Allaahumma Inni a’oodthu bika min adthabil qabr, wa a’oodthu bika min fitnatil-Maseeh ad-Dajjal, wa a’oodthu bika min fitnatil mahya wal mamat. Allaahumma inni a’oodthu bika minal-ma’tham walmaghram.

O Allaah! I seek refuge with You from the Punishment of the grave and from the Fitnah (trail or affliction) of Ad-Dajjaal [pseudo Messiah], and from the Fitnah of life and Fitnah of death. O Allaah! I seek refuge with You from the sins and from being in debt.
You may also ask Allaah to bestow upon you from the good things for this life and for the hereafter.

10-Concluding Salah by Tasleem:

After you recite the Tashahhud and make the supplications, turn your head to the right and say:

السَّلامُ عَلَيكُم وَرَحمَةُ اللهِ وبَرَكَاتُه
Assalaammu ‘alaykum warahmatul-lahi wabarakatuh
May Allaah’s Peace, Mercy and Blessings be upon you.
Then turn your head left and say:
السَّلامُ عَلَيكُم وَرَحمَةُ الله
Assalaammu ‘alaykum warahmatul-laah
Prayer is Concluded

References and Acknowledgment:

1-Sumaries of Prayers (Arabic) by the three great Imaams of our time: Sh. Bin Baaz, Sh. Al-Albani, and Sh. Bin ‘Uthaimeen, may Allah’s Mercy be upon them all.
2-The Prophet’s Prayer described (English) by Sh. Al-Albani. (1413/1993 ed.)
4-Illustration adapted from [Prayers described].
5-Sister Umm Ahmad al-Kanadiyyah for her encouragement and support to produce reliable information for new Muslims trying to learn Salah.

Al-Uboodiyyah: Slavery to Allaah – by Imam Ibn ul Qayyim Jawziyyah

by Imam Ibn ul Qayyim Jawziyyah,
[Madarij as-Saalikeen 1/100-101, 105], Slightly adapted by Dr Saleh as-Saleh
From a footnote in “The Dispraise of Al-Hawaa (Desire) by Ibnul Qayyim Al-Jawziyyah” © 1998 Dar al-Bukhaari

`Uboodiyyah is a comprehensive term that asserts the meaning of the Verse (Aayah).
“You Alone do we worship and You Alone do we seek for Help.” (Qur’an 1:5)

It comprises the slavery of the heart, tongue and limbs to Allaah ta`aala.

The slavery of the heart includes both the Qawl (saying of the heart) and `Amaal (actions of the heart).

The Qawl of the heart is the belief (I`tiqaad) in what Allaah has informed about His Self, His Names and Attributes, His Action, His Angels, and that which He revealed in His Book and sent upon the tongue of His Messenger Muhammad sallallahu `alayhi wa sallam.

The `Amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him.

The Qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur’an and authentic Sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this Deen), to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders.

The `Amaal (actions) of the limbs include the Salaat (prayers), Jihaad, attending  the Jumu`ah prayers and the rest of the Jamaa`aat (congregational prayers), assisting those who are unable, and acting with goodness and kindness to creation, and other such acts.

This comprehensive meaning of the `Uboodiyyah pertains to its specific type. The people who fall under this type of `Uboodiyyah are the believers who obey, love, and sincerely follow the Deen of Allaah ta`aala.

The second type of `Uboodiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allaah’s sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of `Uboodiyyah is known as the `Uboodiyyah of Qahr (Subduing) and Mulk (Sovereignty, Kingship, Possession, Mastership, etc.).

So, the part of the Aayah signifying “You do we worship” asserts the adherence to the four principles of `Uboodiyyah:

  1. The sayings of the heart The actions of the heart,
  2. The sayings of the tongue, and
  3. The actions of the limbs.

The other part, “You Alone do we seek for Help,” stresses the fact that the believer must ask Allaah alone to help him establish the `Uboodiyyah and succeed in executing all what it requires.

From a footnote in “The Dispraise of Al-Hawaa (Desire) by Ibnul Qayyim Al-Jawziyyah” 1998 Dar al-Bukhaari
Source : Compiled by: Dr. Saleh As-Saleh (Rahimahullah)

Visit the Website of Dr. Saleh as Saleh Rahimahullaah :

Khaula’s Story with the Hijab – Dr. Saleh As-Saleh – Inspirational Read !!

A View Through Hijaab – Story of a Sister – Saleh-As-Saleh

A View through Hijab – By Sister Khaula From Japan 10/25/1993 [57]

“A view through Hijaab” is an informative account of life in Hijaab. Written by Khaula Nakata, it is the experience of Hijaab as seen through the eyes of a Japanese woman who embraced Islam.

My Story To Islam :

As most of the Japanese, I’d followed no religion before I embraced Islam in France. I was majoring in French Literature at the university. My favorite thinkers were Sartre, Nietchze and Camas, whose thinking is atheistic. At the same time, however, I was very interested in religion, not because of my inner necessity but of my love for the truth. What was waiting for me after death did not interest me at all; how to live was my concern(58). For a long time I had a sort of impression that I was not doing what I should do and I was wasting my time. Whether God existed or not was the same to me; I just wanted to know the truth and choose my way of life-to live with God or without God.

I started to read books on different religions except Islam. I had never thought that Islam was a religion worth studying. It was for me, at that time, a sort of primitive idolatry of the simple mind (how ignorant I was!). I made friends with Christians, with whom I studied the Bible, to come to realize a few years later the existence of God. But then I had to face a dilemma because I could not “feel” God at all, in spite of my conviction that he should exist. I tried to pray in church, but in vain. I felt nothing but the absence of God.

I then studied Buddhism, hoping I would be able to feel God through Zen or Yoga. I found as many things in Buddhism that seemed to be true as I had in Christianity, yet there were many things I could not understand or accept. In my opinion, If God exists, He should be for everyone(59) and the truth should simple and clear to everyone. I could not understand why people should abandon ordinary life to devote themselves to God.

I was really at a loss for what to do to reach the end of my desperate quest for God. It was then that I met an Algerian Muslim. Born and raised in France, he didn’t even know how to pray and his life was quite far from the ideal of a Muslim; nevertheless, he had very strong faith in God. However, his belief without knowledge irritated me and made me decide to study Islam. To start with, I bought a French translation of the Qur’an, but I could not read more than two pages. It seemed so strange and boring. I gave up my effort to understand it alone and went to the mosque in Paris to ask someone to help me. It was a Sunday and there was a lecture for women. The sisters welcomed me warmly. It was my first encounter with practicing Muslim women. To my surprise, I felt myself very much at ease with them, although I’d always felt myself a stranger in the company of Christians. I started to attend the lecture every weekend and to read a book given to me by one of the Muslim women. Every minute of the lecture and every page of the book were, for me, a revelation, giving me great spiritual satisfaction I’ve never known before. I had an excited feeling that I was being initiated into the truth. What was wonderful, Subhaanallah (Praise be to Allaah), was my feeling the presence of God very close to me while in the posture of Sajdah (prostration).
(57) Sister Khaula visited the Women’s Office of The Islamic Guidance Center in Buraidah, Al-Qassim, Saudi Arabia on 10/25/1993. She shared this information with other Muslim Sisters in the Office. 1 found it important to share with our Muslim brothers and sisters the Story of Khaula’s coming to Islam followed by her experience and advice concerning the Hijab.

(58) This is the concern of so many people in the World and especially in the West or in countries dominated by Western culture. People become “workaholic” to keep up with more and more of what they want to have. The secondary things of today are the necessities of tomorrow! The Medium way described by the Creator, Allah, is ignored except by the few.(Dr.S. As-Saleh)

(59) Allah is the God of everyone. This thought translates that God must be one. There is no nationalistic belonging to God! Being the God of everyone, He does not command some people to worship Him alone while at the same time makes it permissible for others to set up rivals with Him in worship. This means that His worship must be one and that it is not up to us to define this type of worship. The way of worship belongs to the One and Only One True God, Allah. This constitutes His religion and He had named this way: Islam.

Khula’s Story with the Hijab :

“Two years ago when I embraced Islam in France, the polemic around the wearing of the hijab at school was very hot. The majority of people thought it was against the principle of the public school which should keep its neutrality towards the religion. I, who was not yet Muslim then, could hardly understand why they were worried over such a tiny thing as a small scarf put on the head of Muslim students…but, apparently, French people who had faced the serious problem of the increasing non-employment rate and the insecurity in big cities became nervous over the immigration of workers from Arab countries. They felt aggrieved by the sight of the hijab in their town and in their school.

In Arab countries, on the other hand, a great wave of coming back of the hijab was being observed especially among the young generation, against the expectation, shared by some Arab people and the most of Western people, of its passing away from the scene as Westenerization took root.

The Islamic revival symbolized by the current resurgence of the hijab is often considered as an attempt of Arab Muslims to restore their pride and identity which have been repeatedly undermined by colonization and economic retardation. For Japanese people, the actual adherence of Arab people to Islam may seem a kind of conservative traditionalism or antiwesternism, which (the) Japanese knew themselves in the Meiji era at the first contact with the Western culture, and because of which they reacted against the Western life-style and the Western way of dressing. Man has always had a conservative tendency and reacts against which is new and unfamiliar without realizing whether it is good or bad for him. Some people still think the Muslim women insist on wearing hijab which is the “very symbol of the oppressed situation because they are enslaved by the tradition and are not sufficiently aware of their lamentable situation. If only, they probably think, the movement of the women’s liberation and independence awakes those women’s mind, they will take away the hijab.”

Such a naive point of view is shared by the people who have little knowledge of Islam. They, who are so accustomed to the secularism and the religious eclecticism, are simply unable to understand that the teaching of Islam is universal and eternal. Anyway, there are more and more women, beyond the Arab Nationality, all over the world embracing Islam as the true religion and covering the hair. I am but an example of these women. The hijab is surely a strange object for non-Muslim people. For them, the Hijab does not cover the woman’s hair but also hides something to which they have no access, and it’s why they feel uneasy. From the outside, effectively, they can never see what is behind the Hijab. I have kept the hijab since I became Muslim in Paris two years ago…In France, soon after my conversion, I put a scarf, matched in color to the dress, lightly on the head, which people might think a sort of fashion(60). Now in Saudi Arabia, I cover in black all my body from the top of my head till the tip of my toes including my eyes…At the time I decided to embrace Islam, I did not think seriously about whether I would be able to make the five prayers a day or put the hijab. May be I was afraid that I might find the negative answer, and that would affect my decisions to be Muslim. I had lived in a world which had nothing to do with Islam until I visited, for the first time, the Mosque of Paris. Neither the prayer nor the hijab were yet very familiar to me. I could hardly imagine myself making the prayer and wearing the hijab. But my desire to be a Muslim was too strong to worry about what was waiting for me after my conversion. Indeed, it was a miracle that I embraced Islam, Allah Akbar.

In hijab I felt myself different. I felt myself purified and protected. I felt the company of Allah. As a foreigner, I felt sometimes uneasy in a public place, stared by men. With hijab, I was not seen. I found that the hijab sheltered me from such impolite stares. I was also very happy and proud in hijab which is not only the sign of my obedience to Allah but also the manifestation of my faith…besides, the hijab helps us to recognize each other and to share the feeling of sisterhoods. The hijab has also the advantage of reminding the people around me that God exists and reminding me of being with God(61). It tells me: “be careful. You should conduct yourself as a Muslim” As a policeman becomes more conscious of his profession in his uniform, I had a stronger feeling of being Muslim with hijab.

Soon, I started to put the hijab before my going out from the house whenever I went to the Mosque. It was a spontaneous and voluntary act and no body forced me to do so. Two weeks after my conversion, I went back to Japan to attend the wedding ceremony of one of my sisters, and decided not to go back to France, Now that I became a Muslim and found that I’d been looking for, the French literature did not interest me any more. I had rather an increasing passion for learning the Arabic(62).

For me…it was a trial to live in a small town in Japan, isolated completely from Muslims, But such isolation helped me to intensify my consciousness of being a Muslim. As Islam prohibits the women to disclose the body and to wear clothes which accentuate the body line, I had to abandon many of my clothes such as mini-skirts and half-sleeve blouses. Besides, the Western style fashion does not match with the hijab. I decided, therefore, to make a dress by myself. I asked a friend of mine who knew dress-making to help me, and in two weeks I made a dress with a “pantaloon” after the model of a “Pakistani dress”. I did not mind people looking at my strange “fashion”.

Six months had past since I went back to Japan, when my desire to study the Arabic and Islam in a Muslim country grew so intense that I decided to realize it. I went to Cairo where I knew only one person.

I was at a loss to find none of my host family spoke English. To my great surprise, furthermore, the lady who took my hand to lead me into the house covered herself all in black from top to toe including the face. Such a “fashion” is now familiar to me and I adopt it for myself in Riyadh, but at that time, I was quite surprised at the sight.

I attended once in France a big conference for Muslims, and in that occasion I saw for the first time a woman in black dress with a face-cover. Her presence among the women in colorful dress and scarf was very strange and I said myself: ” there she is, a woman enslaved by the Arabic tradition without knowing the real teaching of Islam”, because I knew few things of Islam at that time and thought the covering of the face was but an ethnical tradition not founded in Islam.

The thought which came to me at the sight of a face-covered woman in Cairo was not very far from that. She’s exaggerating. Its unnatural…Her attempts to try to avoid any contact with men seemed also abnormal.

The sister in black dress told me that my self-made dress was not suitable to go out with. I was not content with her because I thought my dress satisfied the conditions of a Muslima’s dress…I bought a black cloth and made a long dress and a long veil called “Khimar” which covers the loins and the whole of the arms. I was even ready to cover the face because it seemed good “to avoid the dust”, but the sister said there was no need. I should not put the cover-face for such a reason while these sisters put it because they believed it a religious duty. Although most of sisters whom I got acquainted with covered the face, they constituted but a small minority in the whole city of Cairo, and some people apparently got shocked and embarrassed at the sight of black Khimar. Indeed the ordinary more or less westernized young Egyptians tried to keep a distance from those women in Khimar, calling them “the sisters”. The men also treated them with a certain respect and a special politeness on the street or in a bus. Those women shared a sisterhood and exchanged the salaam (the Islamic greeting) on the street even without knowing each other… Before my conversion I preferred an active pants-style to a feminine skirt, but the long dress I started to wear in Cairo got to please me very soon. It makes me feel very elegant as if I had become a princess. I feel more relaxed in long dress than in a pantaloon …

My sisters were really beautiful and bright in their Khimar, and a kind of saintliness appeared on their faces…Every Muslim devotes his life to God. I wonder why people who say nothing about the “veil” of the “Catholic Sisters” criticize the veil of the Muslima, considering it as a symbol of “terrorism” or “oppression”.

I gave a negative answer when the Egyptian sister told me to wear like this even after my return to Japan….If I show myself in such a long black dress on the street in Japan, people might think me crazy(63). Shocked by my dress, they would not like to listen to me, whatever I say. they would reject Islam because of my appearance, without trying to know its teaching(64). Thus I argued with her.

Sixth months later, however, I got accustomed to my long dress and started to think I may wear it even in Japan. So, just before my return to Japan, I made some dresses with light colors and white Khimars, thinking they would be less shocking than the black one.

The reaction of the Japanese to my white Khimar was rather good and I met no rejection or mockery at all. They seemed to be able to guess my belonging to a religion without knowing which it is. I heard a young girl behind me whispering to her friend that I was a “Buddhist nun”…

Once on a train I sat beside an elderly man who asked me why I was in such a “strange fashion”. I explained him that I was a Muslim and in Islam women are commanded to cover the body and their charm so as not to trouble men who are weak to resist this kind of temptation. He seemed very impressed by my explanation, may be because he did not welcome today’s young girls’ provocative fashion. He left the train thanking me and saying he would have liked to have more time to talk with me on Islam.

My father was sorry that I went out even on the hottest day in summer with a long sleeve and a head-cover, but I found the hijab convenient for avoiding the direct sunlight on the head and the neck… I felt rather uneasy in looking at the white thigh of my younger sister who wore short pants. I’ve often been embarrassed even before my conversion by the sight of a woman’s busts and hips traced by the shape of her tight thin clothes. I felt as if I had seen something not to be seen. If such a sight embraces me who is of the same sex, it is not difficult to imagine what effect it would give to men.

Why hide the body in its natural state?, you may ask. But think it was considered vulgar fifty years ago in Japan to swim in a swimming suit. Now we swim in a bikini without shame. If you swim, however, with a topless, people would say you are shameless, but go to a South-France’s beach, where many women, young and old, take a sun-bath in a topless. If you go to a certain beach on the west coast in America, the nudists take a sun-bath as naked as when they are born. On the other side, at the medieval times, a knight trembled at a brief sight of a shoe of his adoring lady. It shows the definition of women’s “secret part” can be changed. How you can answer to a nudist if she asks you why you hide yours busts and hips although they are as natural as your hands and face? It is the same for the hijab of a Muslima. We consider all our body except hands and face as private parts because Allah defined it like this(65). Its why we hide them from male strangers. If you keep something secret, it increases in value. Keeping woman’s body secret increases its charm. Even for the eye of the same sex, the nape of a sister’s neck is surprisingly beautiful because it is normally covered. If a man loses the feeling of shame and starts to walk naked and excrete and “make love” in the presence of other people, he would then become no different than an animal. I think the culture of men started when men knew the sense of shame.

Some Japanese wives (put their) make up only when they go out, never minding at home how they look. But in Islam a wife tries to be beautiful especially for her husband and a husband also tries to have a nice look to please his wife. They have shame even between themselves and towards each other. You may say why we are “over-sensitive” to hide the body except the face and the hands so as not to excite men’s desire, as if a man looks always at a woman with a sexual appetite.

But the problem of sexual harassment so much talked about recently shows how men are weak to resist to this kind of attraction. We could not expect prevention of sex harassment only by appealing men’s high morality and self-control…As a short skirt might be interpreted by men to say: ” if you want me, you may take me”, a hijab means clearly, “I am forbidden for you. “

Three months after coming back from Cairo, I left Japan to Saudi Arabia, and this time with my husband. I had prepared a small black cloth to cover the face with…Arriving at Riyadh, I found out that not all the women covered the face. The non- Muslim foreigners of course put only a black gown nonchalantly without covering the head, but the Muslim foreigners also uncovered the face(66). As for the Saudi women, all of them seemed to cover perfectly from top to toe. On my first going out, I put the niqab and found out (that) it (was) quite nice. Once accustomed to it, there is no inconvenience. Rather, I felt quite fine as if I became a noble and special person. I felt like the owner of a stolen masterpiece who enjoyed the secret pleasure: I have a treasure that you don’t know and which you are not allowed to see. A foreigner might see a couple of a fat man and a woman all covered in black who follows him in the street in Riyadh as a caricature of the oppressing-oppressed relationship or the possessing-possessed relationship, but the fact is that the women feel as if they were queens guarded and lead by servants.

During the first several months in Riyadh, I covered only the part beneath the eyes. But when I made a winter cloth, I made on the same occasion a thin eye-cover. My armament then became perfect and my comfort also. Even in a crowd of men, I felt no more uneasiness. I felt as if I had become transparent before the eyes of men. When I displayed the eyes, I felt sometines uneasy when my eyes met a man’s eye accidentally, especially because the Arab people have very keen eyes. The eye-cover prevents, like black sun-glasses, the visual intrusion of strangers.

Khaula further says that the Muslim woman “covers herself for her own dignity. She refuses to be possessed by the eyes of a stranger and to be his object. She feels pity for western women who display their private parts as objects f or male strangers. If one observes the hijab from outside, one will never see what is hidden in it. Observing the hijab from the outside and living it from inside are two completely different things. We see different things. This gap explains the gap of understanding Islam. From the outside, Islam looks like a ‘prison’ without any liberty. But living inside of it, we feel at peace and freedom and joy that we’ve never known before…We chose Islam against the so-called freedom and pleasure. If it is true that Islam is a religion that oppresses the women, why are there so many young women in Europe, in America, and in Japan who abandon their liberty and independence to embrace Islam? I want people to reflect on it. A person blinded because of his prejudice may not see it, but a woman with the hijab is so brightly beautiful as an angel or a saint with self-confidence, calmness, and dignity. Not a slight touch of shade nor trace of oppression is on her face. ‘They are blind and cannot see’, says the Qur’an about those who deny the sign of Allah, but by what else can we explain this gap on the understanding of Islam between us and those people.” (3/1993)

Note: Khula’s article was sent (late 1993) to the Women’s Office of the Islamic Guidance Center, Buraidah, Al- Qassim, KSA.

Source : The Hijab Why ?  (pg 43-55) – by Dr. Saleh As-Saleh (rahimahullah)

Sincere Advice to Every Christian – Dr. Saleh As-Saleh

The Qur’an, being Allah’s Word, confirms and attests to the true nature of Jesus, and this is not known by many people. This book will introduce the reader to the Qur’anic texts related to Jesus, peace be upon him, hoping that the truth regarding the personality of Jesus becomes clear.

Click the Link below to read or download PDF

Sincere Advice to Every Christian – Dr. Saleh As-Saleh

House Fly – One Wing Carrying Disease and the Other Carrying the Cure – Dr. Saleh as Saleh

“If a housefly falls in the drink of anyone of you, he should dip it (in thedrink), for the one of its wings has a disease and the other has the cure of the disease.” [Bukhari, vol. 4: 537].

Student Research @ Qassim University under the supervision of Dr. Saleh as-Saleh (rahimahullah)

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The Hadeeth on the Fly – Dr Saleh as Saleh [PDF]

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