The Types of the Worship which Allaah has Commanded, and the Proof for Each Type – Shaykh Fawzan | Dawud Burbank

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type – Shaykh Fawzan | Dawud Burbank


Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H].

Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah.

The above clip was extracted from Lesson 20.
Posted with the permission of Dawud Burbank rahimahullaah.

Transcript courtesy of
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank.

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type.

قالَ ابنُ كثيرٍ رحمَهُ اللهُ تعالى: الخالقُ لهذهِ الأشياءِ هو المستحقُّ للعبادةِ. وأنواعُ العبادةِ التي أَمَرَ اللهُ بها: مثلُ الإسلامِ، والإيمانِ، والإحسانِ

Ibn Katheer rahimahullaah ta’aalaa said, “the creator of these things He is the One Who deserves worship.” And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan.10
The shaikh having explained that the Lord, He is the One Who deserves to be worshipped, and having used His saying He the Most High:

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. [2:22].
as a proof for this, then he used as evidence the speech of Ibn Katheer rahimahullaah in his explanation of the aayah, and he wanted to make clear the types of worship and the proofs for each type. So worship in the language it means: humbling oneself and submission. And from it is the saying, “tareequn mu‘abbad”, a well-trodden road, meaning trodden down through being walked frequently upon.

And worship and servitude is of two categories:

The first category is: servitude which is general to the whole of the creation. All of them are slaves of Allaah, the believer and the disbeliever, the evil-doer and the Hypocrite, all of them are slaves to Allaah, meaning that they are under His control and His overwhelming power, and that it is obligatory upon them to worship Him, He the Perfect and Most High. This servitude is general to the whole of the creation, their believers and their disbelievers, all of them are called slaves of Allaah, meaning that they are creatures created by Him in submission to Him, no-one from them can escape His grasp and His sovereignty, just as He the Most High said:

All those in the heavens and the earth will come to the Most Merciful on the Day of Resurrection as a slave. [19:93].

This covers everyone who is heavens and the earth, the believer and the disbeliever, all of them will come on the Day of Resurrection in submission to Allaah the Perfect and Most High. None of them has any share along with Allaah the Perfect and Most High in His sovereignty.

The second category is: worship and servitude particular to the believers just as He the Most High said:

And the servants of the Most Merciful are those who walk upon the earth in humility [25:63].
He the Most High said:

You have no authority over my servants [15:42].

Satan said:

Except for your chosen servants from them [15:40].

This is particular servitude, and it is the servitude of obedience and of drawing closer to Allaah by means of tawheed.

And worship in the legislation, the scholars have differed with regards to its definition, meaning they have differed with regard to the wordings which they use to define it, but the meaning is one. So from them were those who say, “Worship is the utmost humble submission, along with the utmost love”, as was said by Ibn-ul-Qayyim in An-Nooniyyah:

And worship of the Most Merciful One is to have the utmost love of Him,

Along with humble submission of his servant, they are the two pivots.

So therefore he defined it as being having the utmost love along with having the utmost humble submission.

And from them are those who say, “Worship is: that which is commanded in the revealed legislation, not on account of its being something conforming to custom nor something necessitated by the intellect”.
Because worship is tawqeefiyyah (can only be affirmed with texts), it is not established through the intellect nor through customs rather it is only established through the legislation, and this is a correct definition.

However the fully comprehensive and exclusive definition is that which Shaikh-ul-Islaam ibn Taymeeyah rahimahullaah defined it with in his saying:

“Worship is a comprehensive term covering everything which Allaah loves from sayings and actions, the outward and the inward”

This is the comprehensive exclusive definition, it is that worship is a noun covering everything which Allaah has commanded, so doing whatever Allaah has commanded in obedience to Allaah, and leaving whatever Allaah has forbidden in obedience to Allaah, this is worship, and its types cannot be enumerated, its types are many, everything which Allaah has commanded is worship, and everything that Allaah has forbidden, then leaving that thing is worship, whether it is something outward on the limbs or something inward in the hearts it is worship, because worship can be upon the tongue and it can be within the heart and it can be upon the limbs.

It can be upon the tongue such as saying, “Subhaan Allaah”, and remembrance of Allaah and saying, “Laa ilaaha ill Allaah”, and stating the two declarations of faith, all the legislated statements of the tongue from the remembrance of Allaah are worship.

And likewise, everything which is within the heart, from that which draws a person closer to Allaah the Mighty and Majestic, then it is worship, such as al-khawf (fear) and ar-rajaa (hope) and al-khashyah (awe) and ar-raghbah (fervent desire) and ar-rahbah (dread) and at-tawakkul (trust and reliance) and al-inaabah (turning repentantly) and al-isti‘aanah (seeking aid) all of these are actions of the heart. Turning for refuge to Allaah with the heart, and having khashyah (awe) of Allaah and fearing Him and having fervent desire for him and having hubb (love) of Him, He the Perfect and making one’s actions purely and sincerely for Him and having intention which is true and sincere for Allaah the Mighty and Majestic, everything within the hearts from these types is worship.

And likewise worship can be upon the limbs such as the rukoo‘ (bowing in the prayer) and the sujood (prostration) and jihaad in Allaah’s cause and striving jihaad with one’s person and al-hijrah (migration), all of these are acts of worship of the body and fasting is an act of worship of the body, it is apparent on the limbs.

So therefore worship can be upon the tongue, and in the heart and upon the limbs. Then worship is divided into acts of worship performed bodily (badaniyyah) and acts of worship performed through the giving of wealth (maaliyyah).

So bodily acts of worship, they are the three types which we have said, they can be upon the tongue and upon the limbs and in the heart.

And it can be acts of worship performed through the giving of wealth, such as giving the zakaat, and such as spending in Allaah’s cause and it is spending in jihaad. Allaah the Most High said:

That they strive in Allaah’s cause with their wealth and their persons [9:20].

He gave precedence to the wealth before the persons, so jihaad by means of wealth is an act of worship involving the giving of wealth. And Hajj (the pilgrimage) is composed of an act of worship involving the body and an act of worship involving giving of wealth. So carrying out the rites: the tawaaf and the sa‘ee and the ramy-ul-jimaar (the casting pebbles) and standing in ‘Arafah and spending the night in Muzdalifah, these are acts of worship involving the body. And as for the spending (on your Hajj), then it is an act of worship involving giving wealth, because Hajj requires spending.


Question: What is Suroorism and what are its clear signs. Is it real or just part of one’s imagination?

This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee

SOURCE: His book Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 179-185).


Question: What is Suroorism and what are its clear signs. Is it real or just part of one’s imagination?

Answer: All praise is due to Allaah, Lord of the worlds and may the peace and blessings of Allaah be on our Prophet, Muhammad, his family and Companions. I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and messenger. To proceed:

Suroorism is an ascription to the brother Muhammad Suroor Zayn-ul-‘Aabideen. He used to be in Kuwait where he came out with some good books in which he clarified the beliefs of the Shee’ah, as well as other good books. Then he moved to Germany and then to England where he eventually settled. There, he produced the Magazine entitled “Al-Bayaan” and we were extremely pleased with it. Then he produced another magazine called “As-Sunnah” and likewise we were extremely pleased with it. And we said: “This is the answer to what we have been waiting for.” And some of our brothers praised the magazine “Al-Bayaan” and even we praised it in the past, saying: “There cannot be found anything equal to it.” However the condition of the Hizbees is that in the beginning they call to the Qur’aan and the Sunnah until the people’s hearts grow attached to them and their strength increases. Then when they come to know that criticism against them will have no effect on them, they manifest what they are truly upon.

The magazine “As-Sunnah”, of which it is more proper that it be called “Al-Bid’ah” calls people away from the scholars and it accuses them of being inactive, paid by the government and not having an understanding of current affairs.

But all praise be to Allaah, the reality of the Surooris came out in the open during the Gulf Crisis. This was from the Grace of Allaah, ‘azza wa jall. I remember reading at that time some words (in their magazine) in which there was an attack against Shaikh Al-Albaanee for having produced a tape called: “An Encounter with a Suroori.” Then a few pages later they praised Shaikh Ibn Baaz. So I realized the significance of this praise – so that it won’t be said that: “They attack the scholars!”
Some days after the fatwa of Shaikh Ibn Baaz concerning the permissibility of making a treaty with the Jews was issued, they launched an attack against Shaikh Ibn Baaz. So it was in fact a well-devised scheme to chase the people away from the scholars! And the magazines “Al-Bayaan” and “As-Sunnah” gave the understanding that it was more proper to refer to those Salafees who understood the current affairs in Yemen concerning the affair of the Yemeni Crisis.

So I say: O you masaakeen [1]…who is it that is unaware of the condition of the Muslims? Rather, all of the matter lies in fixing this current situation we find ourselves in.

So what has befallen the Muslims from losses, fear and suffering, then it is due to our sins. Allaah says:

“Allaah puts forth the example of a town (Makkah) that dwelt in security and well-being; it’s provision coming to it in abundance from every place, but it denied the Blessings of Allaah. So Allaah made them taste the extreme hunger (famine) and fear because of what they used to do.” [Surah An-Nahl: 112].

So if we have come to realize the sickness, then what is the cure? Allaah says: “Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy (i.e. Khilaafah) in the land as he granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me.” [Surah An-Noor: 55].

So it is the sins that have brought humiliation upon the Muslims. And it is their dealing with interest, their allowing of fornication in many of the Islamic lands and their preferring and submitting to man-made laws brought by way of the enemies of Islaam, and how much more can we list…and the going out without Hijaab and indecent exposure, and their mixing of the sexes in the schools and the universities.
So the cure is in returning to the Book of Allaah and the Sunnah of the Messenger of Allaah, and then by returning to the scholars. Allaah says:

“And when there came to them a matter concerning (public) security or fear, they announced it to the people. But if only they had referred it back to the Messenger or to those encharged with authority amongst them, those who have the ability to derive a proper conclusion from it would have understood it.”[Surah An-Nisaa: 83].

So it is an obligation on us to return to the scholars: “These are the parables that We send forth to the people, yet no one (truly) understands them except those with knowledge.” [Surah Al-‘Ankaboot: 43].

But what you see is a person memorizing three or four subjects and then he takes that around to the masaajid, charging and ramming (like a bull). Then his companions nickname him Shaikh-ul-Islaam! So is this knowledge? Rather, knowledge is sitting upon a mat with your needs tucked below you (hearing from a shaikh) – enduring with patience the hardships of hunger and bareness. Just look at the condition of the Companions of Allaah’s Messenger and what they went through.

And the people of knowledge, they are the ones who put each thing in it’s proper place, as was stated in the previous ayah. And Allaah says:

“Verily, in that is a reminder to those who possess knowledge.” [Surah Ar-Room: 22]
And Allaah says:

“Is the one who knows that what has been revealed to you from your Lord is the truth then like he who is blind? But it is only the men of understanding that pay heed.” [Surah Ar-Ra’ad: 19].

The affliction that the Muslims are being tested by is their being ignorant about their Religion. So anyone that memorizes some ayaat and ahaadeeth and then begins to talk about it, especially if he has some eloquence in speech, people say: “This is a Shaikh.”
All praise be to Allaah, the reality of the matter became clear, as it is said:

“If you hear the eloquent one speaking, do not give yourself into him. For this unnatural (way of speaking) is something artificial. Be pleased with taking knowledge and understanding, and His eloquent speech will come to an end without any fight.

And Allaah says when informing us of the story of Qaaroon:

“So he (Qaaroon) went forth before his people in his arrogance. Those who are desirous of the life of this world said: ‘Ah, would that we had the like of what Qaaroon has been given! Verily, he is the owner of a great fortune.’ But those who had been given knowledge said: ‘Woe to you! The reward of Allaah is better for those who believe and do righteous deeds, and this none shall attain except those who are patient. So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allaah, nor was he one of those who could save themselves. And those who had desired to have been in his position the day before, began to say: ‘Know you not that it is Allaah who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allaah was gracious to us, He could have caused the earth to swallow us up (also)!’ Know you not that the disbelievers will never be successful?’” [Surah Al-Qasas: 79-82].

So it is an obligation on us to return to the people of knowledge and to learn, just as when Jibreel went to the Prophet (sallAllaahu ‘alayhi wa sallam) to teach the Companions how to ask questions.
And I will never forget what ‘Abdul-Qaadir Ash-Shaybaanee, the small ignoramus, said: “We will send some of our brothers to Abee ‘Abdir-Rahmaan (i.e. Shaikh Muqbil) to get some gulps (of knowledge) in two months, and then we will send them to some of the centers to take over grounds from the Ikhwaan Al-Muslimeen.” So I said: “In two months it’s possible to produce callers to Allaah?”

So if it is the ignorant ones that are in charge of directing the Da’wah groups, then I give the tidings of the demise of such Da’wah groups. So we must gather with the scholars and take knowledge from them, as our scholars in the past did. Salmaan Al-Faarisee sat and sought knowledge with the first scholar he encountered until he died, and then a second and a third until he came upon the Prophet (sallAllaahu ‘alayhi wa sallam) and followed him. And this is how the companions of Mu’aadh (radiya’Allaahu anhum) were. Before he passed away, they said to him: “Who shall we go to (for knowledge after you)?” He said: “To ‘Abdullaah Ibn Mas’ood.”

And when one of the brothers demands one of the Hizbees to seek knowledge, he says: “Amongst you are those who want this world and amongst you are those who want the Hereafter.”[Surah Aali ‘Imraan: 152] And then he says: “Allaah said this ayah with regard to the Companions” – meaning, they acknowledge that they have no patience in seeking knowledge and in suffering hunger. They prefer to live close to people in buildings and cars and in the worldly life.
Then we hear them say: “You attack the different organizations.” So who told you that we attack the organizations? Yes, we attack some of the organizations that consist of partisanship, restricted Walaa (loyalty), thievery and misappropriation of money. These are the kinds of groups that we criticize and call the people away from.

So this is a Da’wah (call) that is based on lies and deceptions, but the reality will become manifest. For the Da’wah of ‘Alee Ibn Al-Fadl manifested itself and the reality of the Da’wah of the Mu’tazilah, the Shee’ah and Sufis manifested themselves. And the ones who will expose and make these realities manifest, by the Permission of Allaah, are Ahlus-Sunnah.

And all praise be to Allaah, Ahlus-Sunnah are the ones who always examine and rectify the Muslim ummah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “There will not cease to be a group from my ummah that is triumphant upon the truth. Those who abandon them will not be able to harm them until Allaah’s Command (i.e. Promise) comes to pass and they are upon that (condition).”

So Shaikh Rabee’ Ibn Haadee, may Allaah preserve him, in the lands of the Haramayn and Najd, is exposing the Hizbees and clarifying what beliefs they are upon. And likewise Shaikh Abul-Hasan in Ma’ribi[2] and Shaikh Muhammad Ibn ‘Abdil-Wahhaab in Hudaydah and Shaikh Muhammad Al-Imaam in Ma’bar and Shaikh Qaasim and the brother Muhammad As-Somalee in Jaami’-ul-Khair in San’aa.
So I advise the brothers, because many of them all praise be to Allaah are receptive, to return to the Qur’aan and the Sunnah and to call to them, and to not waste away their lives in glorifying Shaikh so and so. And if they were to abandon such sheikhs, they would say: “Beware of him, he is from Jamaa’at At-Takfeer” or “He is a government agent.” These are words of one who doesn’t fear Allaah.

[1] Translator’s Note: This is the plural of the Arabic word miskeen, which means someone needy. In this context it refers to someone who is ignorant and lacking knowledge, thus being needy (of it).

[2] Translator’s Note: It is important to note that this article appeared in the first edition (printed in the year 2000) of the book “Tuhfat-ul-Mujeeb”. Since then, and after the passing away of Imaam Muqbil Al-Waadi’ee, the scholars have become aware of errors in creed and manhaj committed on the part of Abul-Hasan Al-Ma’ribee. So the likes of Shaikh Rabee’ Al-Madkhalee, Shaikh Ahmad An-Najmee and Shaikh ‘Ubayd Al-Jabiree refuted him and warned against him.


O mankind! Verily, the promise of Allaah is true. So, let not this present life deceive you – Dr Saleh as Saleh.

O mankind! Verily, the promise of Allaah is true. So, let not this present life deceive you – Dr Saleh as Saleh.


11- Ar-Riqaaq – Softening the Hearts – Promise of Allaah Is True.

Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen.

The below is from Tafseer Ibn Kathir, darussalam publication.
O mankind! Verily, the promise of Allaah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allaah. Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire. [Surah Fatir ver 5-6).

Then Allaah says:

(O mankind! Verily, the promise of Allaah is true.) meaning the Resurrection will undoubtedy come to pass.

(So, let not this present life deceive you,) means, `this life is as nothing in compare to the great good that Allaah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.’

(and let not the chief deceiver deceive you about Allaah.) This refers to Shaytan, as stated by Ibn `Abbas, may Allaah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allaah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman:

(let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allaah) (31:33).

Then Allaah tells us of the enmity of Iblis towards the sons of Adam:
(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, `he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.’

(He only invites his followers that they may become the dwellers of the blazing Fire.) means, `he only wants to misguide you so that you will enter the blazing Fire with him.’ This is a manifest enemy, and we ask Allaah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allaah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah:
(And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.) (18:50).

Be Mindful Of Allaah And He Will Protect You.

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Dr. Saleh as-Saleh


An-Nawawi 40 Hadith – Hadith No. 19
Be Mindful Of Allaah And He Will Protect You.
Source: Hadeeth – An Nawawi 40 Hadeeth
On the authority of Abu Abbas Abdullah bin Abbas (may Allaah be pleased with him) who said:
One day I was behind the Prophet (peace and blessings of Allaah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:
Be mindful of Allaah and Allaah will protect you.
Be mindful of Allaah and you will find Him in front of you.
If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone].
And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allaah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allaah had already prescribed against you. The pens have been lifted and the pages have dried.”
It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid–So What of Someone Who Has Studied Nothing At All?

Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid – So What of Someone Who Has Studied Nothing At All?

Questioner: A questioner is asking saying, ‘A Muslim who has memorised one of the four schools of thought and has accepted what it permits and [also what it] does not sanction, is it allowed for him to give a religious verdict based upon that to those who ask him questions?’

Al-Albaani: It is not allowed for him to give a fatwa based upon what he has learned from his madhhab except by clarifying that it is the madhhab of so and so and not upon the basis that it is some knowledge which he has arrived at through his own personal study–because the blind-follower is not a scholar, the blind-follower is narrating what he has heard.

So based upon this he should say, ‘The answer to what you asked about according to the madhhab which I have studied is such and such,’ and he should not say, ‘The answer is such and such,’ because the difference between these two answers is that the second one, i.e., being resolute that the answer is such and such, this is the state of the scholar who is versed in the Book and the Sunnah.

As for the blind follower, even if he is from the major, from those who are assumed to be from the major scholars, as long as he is a blind-follower then he is not a scholar.
In the opinion of the scholars, a scholar is the one who is as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, “Allaah said … His Messenger said … The Companions said …” and it is not hidden.”

This is the scholar.

As for a person who has spent his life studying the sayings of a particular madhhab without knowing whether its proofs are from the Book or the Sunnah or ijmaa’ or qiyaas–then he is a blind-follower, and according to the agreement of the scholars, the blind-follower is called ignorant and is not called a scholar.

For this reason in the book of judgments found in the books of fiqh it is stated that, ‘… it is not allowed for a jaahil [an ignorant person] to be given the position of a judge,’ the scholar explaining this said, ‘Namely, the blind follower,’–however much he knows about his madhhab he is still a blind follower and is not a scholar for whom it is permissible to give a religious verdict [fatwa].

And from the fruits of this distinction between the real/true scholar and between what some of the blind-followers have aptly named a, ‘figurative/metaphorical scholar’, i.e., a blind-follower, the difference between these two is that the real/true scholar gives a religious verdict based upon proof, he either says, ‘Allaah said,’ or ‘Allaah’s Messenger said,’ or ‘The consensus [ijmaa’] in this is …’ or he says, ‘There is no text [concerning the issue at hand] but I’m just giving my opinion, and this is my ijtihaad, and whoever has something better than it, let him bring it to us.’

As for the metaphorical/figurative scholar, i.e., the blind-follower, he is the one who gives an answer based upon his madhhab–and since the common folk do not differentiate between true/real knowledge and metaphorical knowledge, then this metaphorical scholar has to say, ‘My madhhab is such and such,’ and he should not say, ‘The answer is such and such,’–because he is not acquainted [with true knowledge] and he does not know.
Al-Hudaa wan-Noor, 319.



The Menstruating Woman or the One in Her Post-Partum Period Touching the mus-haf – Shaykh Bin Baaz (Rahimahullaah)

The Menstruating Woman or the One in Her Post-Partum Period Touching the mus-haf – Shaykh Bin Baaz

Translated by Abu Abdullah Naasir Hussain حفظه الله


Is a woman that is menstruating or in her post-partum period allowed to touch the mus-haf or read from it? Also, is the menstruating woman allowed to enter the masjid in order to gain religious knowledge?

Shaykh Abdulazeez bin Abdullah bin Baaz (Rahimahullaah) replied:

The menstruating woman is not allowed to sit in the masjid nor touch the mus-haf until she has become purified. However, if a need for her to touch it arose, such as in order to revise a verse (of the Qur’an) or something like that, there is no problem to do so by wearing gloves or by using some other barrier.

As for touching it without some sort of barrier, then no, she should not do that. This is because her impurity is major, like the one who is impure due to sexual relations (junub). The one who is ‘junub’ does not read or touch the mus-haf. As for the menstruating woman, she may recite [the Qur’an] during the whole period. So can the one in her post-partum period, according to the correct Opinion. She can read from her memory without touching the mus-haf unless she has to in order to revise a verse in which case it is alright if she touches it using a barrier.

Ramadhaan – The second point of reflection – By Shaykh Sulaymaan Ar-Ruhaylee

Ramadhaan – The second point of reflection – By Shaykh Sulaymaan Ar-Ruhaylee.


Translated by Abu Afnaan Muhammad Abdullah حفظه الله

Shaykh Sulaymaan Ar-Ruhaylee حفظه الله:

The second point of reflection is a reminder. Last year, 0 servants of Allah, Ramadhaan came upon us and we exerted ourselves a little and were negligent in many ways. We were lazy in many ways and were surprised when Ramadhaan ended and we bade it farewell. We were regretful of our negligence therein and promised ourselves that if we make it to the next Ramadhaan, we would exert ourselves in worship and that we would not be negligent or lazy.

Here we are, 0 servants of Allah, we have begun Ramadhaan and days from it have passed us by. So what have we done regarding our promises? Have we been generous with ourselves by exerting ourselves in these blessed days or have we returned to what we were upon before; exerting ourselves a little and being negligent a lot? It is incumbent, O servants of Allah, to remember our condition last Ramadhaan so that we can improve our condition in this current Ramadhaan as it is only a minute number of days, 0 servants of Allah, before it ends.

Thus, it is obligatory upon us to honor ourselves by exerting ourselves in acts obedience as anyone of us does not know if he will or will not make it to the next Ramadhaan. How many of our loved ones fasted with us last Ramadhaan, but today they are lost amongst us and have entered their graves. Allah knows best about our situation. Therefore, we need to make the most of this Ramadhaan doing righteous deeds as in this lies our happiness in this life and the next.

Reference: AbdurRahman.Org

Ramadhaan – The first point of reflection – By Shaykh Sulaymaan Ar-Ruhaylee

Ramadhaan – The first point of reflection – By Shaykh Sulaymaan Ar-Ruhaylee by

Translated by Abu Afnaan Muhammad Abdullah حفظه الله

Shaykh Sulaymaan Ar- Ruhaylee حفظه الله:

The first point of reflection: Is a point of contemplation and this point – O servants of Allah- is that last year we welcomed Ramadhaan and then bade it farewell. Then, we waited for the next Ramadhaan and saw it as being far away. Yet. here it is upon us and one of us says to himself or his brother. ‘How fast the days have past. I swear by Allah it was as if it was yesterday we bade farewell to the last Ramadhaan and here it is today we begin the current Ramadhaan.’

Verily this is the reality of the days, they quickly pass us by and our appointed times have diminished. One of us says -0 servants of Allah- if the year passes by, My age has increased a year’ but the reality of the affair is that certainly his age has decreased by a year as one’s age is limited and one’s appointed time is limited. And verily the reality of the affair is that it is not but steps (closer to death) and Allah knows best when those steps will end.

Verily, O servants of Allah, it is but just days which we spend and they spend us as they quickly move us to our appointed time.

Verily, this reality – 0 servants of Allah – reminds us of the statement of Our Lord the Most High:

And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. [Al-Kahf: 45]

Verily this life – O servants of Allah- quickly passes us by, it quickly passes us by and our condition is not except three: Youth, then old age and then death. (Like the line of poetry says):

‘The last thing an individual is called is ‘old man ‘ and what follows that from the names he is given is ‘the deceased’.

So glad tidings – O servants of Allah- for the one who reflects upon that which has passed and revived the present and what will come with righteous actions.

{So reflect O you who have intellects}

Reference: AbdurRahman.Org

Some Benefits regarding the Day of Jumu’ah (Friday).

The Day of Jumu’āh Sunnān.
● Performing Ghusl.

● Wearing clean clothes.

● Attar (perfume) for men.

● Use miswak.

● Cut nails.

● Duā.

● Convey peace & blessings to Prophet (peace and blessings be upon him).

● Surāh Al Kāhf (the eighteenth chapter of the Noble Qur’an).

Friday The Day Of Celebration.

The Messenger of Allāh ﷺ said:

“Verily, Allah has made this day (of Friday) a celebration for the Muslims. So whoever comes to Friday (prayer), then let him bathe himself, and if he has any perfume let him put some on, and use the toothstick.”

● [رواه ابن ماجه ١٠٩٨ وصحيح الترغيب ١\٢٩٨]


Ibn al-Qayyim [رحمه الله] said:

“The Friday prayer is from the greatest of congregations of the Muslims.”

● {زاد المعاد ١:٣٦٤-٣٦٥}


The Messenger of Allāh ﷺ said:

❝Increase in salutations upon me, on the day of Friday (Jumu’ah) and its night.❞

● [زاد المعاد ٢\٤٢٠]


Prophet ﷺ said:

“The best of prayers with Allāh is the prayer of morning (Fajr) on the Day of Friday in congregation.”

● {الصحيحة ١٥٦٦}


Prophet ﷺ said:

“Whoever reads Surah Al-Kahf on Fridays will be adorned with light from that Friday to the next.”

● (صحيح جامع الصغير ٢/٦٤٧٠)


‎Prophet ﷺ said:

“Whoever recites Surah Al-Kahf on Friday will have a light for him between this Friday and the next.”

‎● {السنن الكبرى ٥٨٥٦}


The Messenger of Allāh ﷺ said:

“Send prayer upon me abundantly on the day of Jumu’ah (Friday) & on the night of Jumu’ah (Thursday night) for he who sends prayer upon me one time, Allāh sends prayer upon him 10 times.”

● [صحيح الجامع ١٢٠٩]


Prophet ﷺ said:

“There is such an hour on Friday, that if any Muslim makes Du’ā during it, his Du’ā will be accepted.”

‎● {صحيح البخاري ٥٢٩٥، صحيح مسلم ٨٥٢}


Prophet ﷺ said:

“Whoever performs Ghusl on Friday, and bathes completely, and goes early, arriving early, gets close and listens and is silent, there will be for him in every step he takes, the reward of a year of fasting and standing (in prayer).”

● {جامع الترمذي ٤٩٦}


Prophet Muḥammad ﷺ said:

“Jummah to Jummah expiates the minor sins in between them except for the major sins.”

● [السلسلة الصحيحة ٣٦٢٣]


Prophet ﷺ said:

“The best of days with Allāh is the day of Jumu’ah.”

● {صحيح الجامع ١٠٩٨، السلسة الصحيحة ١٥٠٢}


Imām Ibn al-Qayyim said:

“A time when Du’ās will be accepted is during the last hour of ‘Asr on Jumu’ah.”

● {زاد المعاد ١/١٠٤}


Sa’id bin Jubayr رحمه الله said:

“That I hit whips on my head, it is more beloved to me, than me talking whilst the Imām is giving a sermon.”

● [طبقات ابن سعد ٠٦٢/٦]
غسل الجمعة يبدأ من طلوع الفجر، لكن الأفضل أن لا يغتسل إلا بعد طلوع الشمس


Sheikh Ibn ’Uthaymeen:

Ghusl for Jumu’ah begins at dawn, but it is better not to do Ghusl until the sun has risen.

● [مجموعة الفتاوى ٢٤١/٦١]


‎Sheikh Ibn ‘Uthaymeen also mentioned that: “It is IMPERMISSIBLE for a man to give Salaam during Friday sermon and also it is ḤARĀM to return Salaam.”

‎● [فتاوى ١٦\١٠٠]


al-Sharid b. Suwaid:

“The Messenger of Allah came upon me when I was sitting thus: having my left hand behind my back and leaning on the fleshy part of it.
أَتَقْعُدُ قِعْدَةَ الْمَغْضُوبِ عَلَيْهِمْ
He (angrily) said: Are you sitting in the manner of those with whom Allah is angry (the Jews)?”

Source: Sunan Abi Dawood (4848)
Source: Musnad Ahmad (18960)
Source: Saheeh Ibn Hibban (5674)


Shaykh al-Islaam Ibn Taymiyyah:

This hadeeth indicates that it is not allowed to sit in this manner, for the reason that it is the way in which those who are punished sit.

Source: Iqtida’ as-Siraat al-Mustaqeem (p. 65).


Shaikh Ibn Bāz said:

“It is not legislated to return the salaam during the khutbah.
Rather you must remain silent.”

● [Majmū’ al-Fatāwā (v. 12, p. 339)].


Shaykh Saalih al-Fawzaan said:

“It is recommended to leave early to go to the Masjid on the day of Jumu’ah and when one enters pray two units of prayer for tahiyyat al-Masjid.”

● [الملخص الفقهي ١٩٦/١]


Shaykh al-Islaam Ibn Taymiyyah said:

“It is more right for the one who comes on Jumu’ah that he busy himself with prayer up until the Imaam comes out [to give the khutbah]…”

● [مجموع الفتاوى ١٨٩/٢٤]


Shaykh Saalih al-Fawzaan said:

“From the rulings of Jumu’ah is that whoever comes to the Masjid whilst the Imaam is giving the khutbah, he should not sit until he has prayed two light units of prayer.”

● [الملخص الفقهي ١٩٨/١]


Shaykh Saalih al-Fawzaan said:

“From the rulings of Jumu’ah prayer is that it is not permissible to speak whilst the Imaam is giving the khutbah.”

● [الملخص الفقهي ١٩٨/١]


Shaykh Saalih al-Fawzaan said:

“Whoever enters [the Masjid] whilst the Imaam is giving the khutbah, then he should not greet [anyone].”

● [الملخص الفقهي ٢٠٠/١]


Shaykh Saalih al-Fawzaan said:

“It is not permissible for him (i.e. the one who is sitting and listening during the khutbah) to fidget with his hand, foot, beard, clothing or other than that.”

● [الملخص الفقهي ٢٠٠/١]


Shaykh Saalih al-Fawzaan said:

“Likewise, he should not turn right or left and become busy with looking at the people – or other than that – as that will distract him from listening to the khutbah. Rather, he should turn to the khateeb just like the Sahaabah (radee Allaahu ‘anhum) used to turn towards the Prophet (sal Allaahu ‘alayhi wa sallam) during the khutbah.”

● [الملخص الفقهي ٢٠٠/١]


Shaykh Saalih al-Fawzaan said:

“If he sneezes then he should praise Allaah secretly (i.e. quietly) between him and himself (i.e. so that no one hears).”

● [الملخص الفقهي ٢٠٠/١]


Shaykh Saalih al-Fawzaan said:

“It is permissible to speak before and after the khutbah, and when the Imaam sits between the khutbatayn (i.e. the two sermons) for a legal benefit. However, one should not speak about worldly affairs.”

● [الملخص الفقهي ٢٠١/١]


Ibn al-Qayyim said:

“The Hour of Response in it (i.e. Friday) is like the Night of Decree in Ramadaan.”

● [زاد المعاد ٣٩٨/١].


May the peace and blessings of Allaah be upon our Prophet Muhammad, his family, and his Companions. And with Allaah is the Ultimate Success.

Some Actions which Conflict with Aqeedah & Tawheed by

Some Actions which Conflict with Aqeedah & Tawheed by

Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs
Shaykh Salih Alaa ash – Shaykh (hafidhullaah) said:

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad (sallAllaahu alayhi wa sallam) . . .’
(the Shaykh continues) saying:

‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer/fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan (hafidhullaah) said:

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring
This enters under the saying of the Messenger (sallAllaahu alayhi wa sallam):

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen (rahimullaah) gave the example that an engagement ring is a Tiwalah and he explained:
‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz (rahimullaah) said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah (Subhanahu) and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] See for a further explanation: