All Praise Belongs to Allah Alone and none else

Compiled by : Ali Hussain Dhuniya

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Article-two(2)

Previous article-one(1) link: https://sunnisalafi.com/meaning-of-bismillahir-rahmanir-raheem

Table of Contents:

Chapter 1: Introduction

Chapter 2: Authentic(Sahih) Dua(supplication), Dhikr(remembrance) and Statements(speech) which contains praise and thanks to Allah

What Is Dhikr & The Virtue Of Dhikr?

Best Dhikr (Remembrance) for an Uneducated Person
By Allāmah Shaykh Ṣāliḥ Al-Fawzān (rahimahullāh)

Don't Be Amazed by Your Actions — Allamah Shaykh Salih al-Fawzan on Being Fearful of Allah - (Emotional)

Beware of Being Self-Amazed in Your Deeds

Rectify Your Heart Through Remembrance of Allah

/ Purify Your Heart | Shaykh Salih al-Fawzan

Advice to those who rush Tasbeeh(Dhikr) – by Allamah Muhaddith(scholar of hadith), Faqhi(jurist), Muhaqiqh(verifier and researcher) Shaykh Al-Albani

Can I Use Quranic Duas in Sujud? | Shaykh Ibn Baz

Knowledge is just a means(wasilah) to carry out the righteous action. The Objective is that we act upon it.

Knowledge Without Righteous Action is useless

(a) Hypocritical preacher in Hellfire

(b) The first three judged on the Day of Judgment

Shaykh Ṣāliḥ al-Fawzān’s View

The Beginner Student of Knowledge is Like a Child | Shaykh Saleh al-Fawzan حفظه الله

Shaykh Salih Al-Fawzan said:

Seeking Islamic Knowledge is a continuous Worship up until death

[2] Section One: Commonly Used Daily Duʿāʾ and Dhikr(Zikr in Hindi/Urdu) in Ṣalāh

[2] Section Two: Common Duʿāʾ and Dhikr Outside Ṣalāh

[2] Section Three: Weekly Dua for Friday (Jumuʿah)

[2] Section 4: Yearly / Hajj Duas

[2] Section 5: Occasional or Seasonal Duas

The Story of the Man Asking Rain from Prophet ﷺ at His Grave – Analyzed

Response:

1. The Rain Did Not Happen Immediately

2. The Dream Instruction

3. Other Reports (Be Clever, Be Clever)

4. No Direct Duʿāʾ from the Prophet ﷺ After Death

5. Instruction to Ask ʿUmar, Not the Prophet ﷺ

6. The Authentic Report in Ṣaḥīḥ al-Bukhārī

7. The Result

8. No Evidence of Grave-Asking

9. Misuse by Barelvi-Sufis

10. Final Conclusion

Narrations Mentioned

Points of Analysis

What is Usool (Principle)?

Example:

Thirdly: Rain Did Not Happen Immediately

Supporting Hadiths

Qur’ān Evidence

Statement of a Tābiʿī

Response to Grave-Worshippers

Conclusion

How do you know if a calamity is a trial or a punishment? Answered by Shaikh Sālih Ibn Fawzān Al-Fawzān

Don’t hate the Hardship & Calamity / From the Signs of Allah’s Pleasure with His Slave | Allamah Shaykh al-Uthaymeen

Question:“Is it true that Allah tests whom He loves, because we hear these kind of statements a lot?”

Never Judge Allāh’s Action & Wisdom

Wisdom Behind Calamities and Difficulties | Shaykh Muhammad bin Sālih al-'Uthaymeen

Al-Allamah Imam Muhammad ibn Salih Al-Uthaymeen rahimahullah said:

[2] Section 6: Innovated Forms of Dhikr of Sufis and innovators

Chapter 3: Major Scholars Kalam(speech) based on Quran and Sunnah with the correct understanding

[3] Section 1: Do You Seek Forgiveness This Much? | Allamah Shaykh Ubayd al-Jaabiree

[3] Section 2: Good Thoughts of Allah by Allmah Imam Abdul Aziz bin Baz rahimahullah

[3] Section 3: Weapons of the believer

[4] Section 4: Worship Allah based upon love, fear and hope

[4] Section 5: People of Knowledge fear Allah much

People of Paradise will praise Allah in Jannah

Yes – in Islam, repentance (tawbah) is only valid before the soul reaches the throat at the time of death or before the sun rises from the west (sign of the Hour). After that, repentance is no longer accepted. Here are the evidences from Qur’an and Sunnah:

Whole Article (2) Summary in Points:

For a deeper understanding and detailed references, be sure to check the footnotes.

Footnotes:

Chapter 1: Introduction

All thanks and praise belong to Allah alone, who is the Lord of everything that deserves to be worshipped alone without any partners (sharīk). Mankind must Worship Allah alone truthfully and sincerely without committing major shirk with Allah; we worship Allah based upon love, fear, and hope. I love Allah Subḥānahu wa Taʿālā because of His mercy, I fear His punishment in this world and the Hereafter, and I hope for His reward of eternal Jannah(paradise). These three—love, fear, and hope—must be combined; neglecting any of them leads to misguidance.

Allah said in Qur’an, Surah al-Fātiḥah (1:2)

ٱلْـحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ
Transliteration: Al-ḥamdu lillāhi rabbil-‘ālamīn
 Translation (Hilali–Khan):  “All the praises and thanks be to Allâh, the Lord of the ‘Âlamîn (mankind, jinn and all that exists).”^[1]

Here it is in all three forms:

Arabic:
ٱلْـحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ

English Script (Transliteration):
Al-ḥamdu lillāhi rabbil-‘ālamīn

Translation (English):
All praise is due to Allah, the Lord of all the worlds.

 Word-by-word breakdown of

ٱلْـحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ (Al-ḥamdu lillāhi rabbil-‘ālamīn):

1. ٱلْـحَمْدُ
   

• Transliteration: Al-ḥamdu
  
• Meaning: All praise / complete praise
  

2. لِلَّهِ
   

• Transliteration: lillāhi
  
• Meaning: belongs to Allah / is for Allah
  

3. رَبِّ
   

• Transliteration: rabbi
  
• Meaning: Lord, Master, Sustainer, Nurturer, who deserve to be worshipped Alone without any partner(Sharikh)
  

4. ٱلْعَـٰلَمِينَ
   

• Transliteration: al-‘ālamīn
  
• Meaning: all the worlds / all creation
  

✨ Combined Meaning:
“All praise is due to Allah, the Lord of all the worlds that exist.”

Brief Explanation:

The phrase "رَبِّ ٱلْعَـٰلَمِينَ (Rabb al-‘Ālamīn)" is very deep, and scholars have explained.

The word Rabb in Arabic doesn’t just mean only “Lord.”
It combines several meanings:

• Owner (the One who possesses everything)
  
• Master (the One who has authority)
  
• Sustainer (the One who provides and maintains)
  
• Nurturer (the One who raises, guides, and brings creation to perfection)

Allah’s Lordship necessitates the greatest justice — that Allah alone deserves to be worshipped in truth without any partners (sharīk).

So by saying Rabb, Allah reminds us that He not only created us, but also sustains, cares, and guides us every moment which necessitates that only Allah alone is worthy of worship in truth without any partners.

The word ‘Ālamīn means “worlds” or “realms.”

• Scholars say it includes:
  

• Humans
  
• Jinn
  
• Angels
  
• Animals, plants, and all creation
  
• Even the seen and unseen worlds, physical and spiritual realms.
• Similarly we have all the verse related to this for example Surah ar-Raʿd (13:15):

“And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows as well in the mornings and the afternoons.”

Other verses are:

Al-Ḥajj 22:18

An-Naḥl 16:49–50

By using “Rabb al-‘Ālamīn,” Allah shows His Lordship is not limited to one group (like Arabs, Muslims, or just humans), but He is the Lord of everything that exists.

✨ In short:
Allah chose “Rabb al-‘Ālamīn” to declare His universal Lordship, covering ownership, care, and authority over every single thing that exists—nothing is outside His control.

---

Allah is Free of Need; We are in Need of Him / Our Deeds Do Not Increase or Decrease Allah’s Kingdom

Allah (ﷻ) says in Hadis Qudsi^[2]:

"O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any man among you, that would not increase My kingdom in anything.
O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any man among you, that would not decrease My kingdom in anything.

So let him who finds good, praise Allah, and let him who finds other than that blame no one but himself."

Sa'id said that when Abu Idris Khaulini narrated this hadith he knelt upon his knees.…"^[3]

Chapter 2: Authentic(Sahih) Dua(supplication), Dhikr(remembrance) and Statements(speech) which contains praise and thanks to Allah

The Prophet ﷺ said:

"The most beloved deeds to Allah are those that are consistent, even if they are little.He added, 'Don't take upon yourselves, except the deeds which are within your ability and when 'A'isha(mother of believers) did any act she did it continuously."^[4]

“Dua, Dhikr, and Adhkaar: Connecting with Allah”

• Dua: Personal supplication to Allah, asking for help, forgiveness, or guidance.
  
• Dhikr: Remembrance of Allah through words, actions or phrases praising Him.
  
• Adhkaar: Specific set phrases or prayers taught by the Prophet ﷺ for morning, evening, or special occasions.

What Is Dhikr & The Virtue Of Dhikr?^[5]

Dhikr is remembering Allah with tongue and actions.

The questioner says:

O Shaykh(salih al-fawzan), what is the virtue of dhikr(remembrance of Allah?

Response: Dhikr; every good deed is a remembrance of Allah.

Dhikr of speech, dhikr of action, and dhikr of belief. This religion is all remembrance of Allah, the Exalted & Most High.

And from it is dhikr with the tongue, such as tasbih (subhänalläh), tahlil (lä ilaha illa Allah), and takbir(Allahu Akbar).

Dhikr is general to every act of obedience that Allah, the Exalted & Most High, legislated.Na'am(yes).

End of speech

Best Dhikr (Remembrance) for an Uneducated Person
By Allāmah Shaykh Ṣāliḥ Al-Fawzān (rahimahullāh)

Question:
I did not study in schools and I am uneducated. What is the best dhikr (Zikr), I should hold on to, and what is the best dua (supplication)?

Answer by Shaykh Fawzān:
The best remembrance (dhikr) is seeking forgiveness (istighfār). You can say:

"O Allah, You are my Lord, none has the right to be worshipped except You. You created me, and I am Your servant and strive to uphold Your covenant and promise as best I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favors upon me and I acknowledge my sins, so forgive me, for verily none can forgive sins except You."^[6]

This is the master (Sayyid” (سيد)) form of seeking forgiveness, as the Prophet ﷺ said.

• Increase in this dhikr and in seeking forgiveness in any form: “I seek forgiveness from Allah”, “O Lord, forgive me”, etc.
  
• Call upon Allah for His bounty.
  
• Ask Allah for Paradise and seek refuge in Him from the Hellfire.
  
• Regularly increase in these supplications.

End of speech

Don't Be Amazed by Your Actions — Allamah Shaykh Salih al-Fawzan on Being Fearful of Allah - (Emotional)

Allamah Shaykh Sälih al-Fawzän said:

Be afraid and fearful that perhaps Allah has not accepted your good deeds because Allah, the Most High, says:

"Verily, Allah only accepts from those who are Muttaqin (pious)." (al-Ma'idah: 27)

So reflect on the state of yourselves, your intentions, and your aims. None of you should be amazed with his actions or assume that he has done what is obligatory upon him, or assume that he has fulfilled the right of Alläh that is upon him. Rather, one must consider himself as falling short, and one must consider himself as negligent.

One should feel humbled when standing before Alläh [engaging in worship]. One of the Salaf (pious predecessors) used to say:

"If I knew that Allah accepted a single good deed from me, the weight of a mustard seed, I would've certainly hoped for death."

That is due to the severe fear and reverence they had for Alläh subhanahowatala.

End of speech^[7]

Beware of Being Self-Amazed in Your Deeds

Allamah Shaykh Salih al-Luhaydän said:

Being self-amazed is a method of destruction to a person's own (good) deeds.

So every time you deem yourself to have performed a good deed well or put in great effort in your deeds, then beware of being overcome by delusion and pride regarding that action. If it was correct, then it was from Alläh's success upon you, so hasten to show him gratitude. And if it was mixed with conflicting purposes and intents, then hasten to seek refuge in Allah from whatever could lead to your action becoming corrupted.

End of speech^[8]

Rectify Your Heart Through Remembrance of Allah

/ Purify Your Heart | Shaykh Salih al-Fawzan

Question:

What is the way to rectify the heart and protect it from impurity?

Allmah Shaykh Sälih al-Fawzän rahimahullah said:

Rectifying the heart and protecting it from impurity occurs by correcting one's actions and beliefs. Belief in Alläh(Aqidah/Iman), rectification of deeds, and increasing in the remembrance (dhikr) of Alläh. As Alläh said:

"Those who believe and whose hearts find rest in the remembrance of Alläh. Verily, in the remembrance of Alläh do the hearts find rest. Those who believe and work righteousness, glad tidings (Tübå) are for them and a beautiful place of final return." [Surah al-Ra'd (28-29)]

This, then, is from the means of achieving happiness and having a good heart—increasing in the remembrance of Alläh—just like neglecting the remembrance of Alläh hardens the heart. In addition, excessive joking, speaking, and wasting time with what has no benefit hardens the heart.

End of speech^[9]

Advice to those who rush Tasbeeh(Dhikr) – by Allamah Muhaddith(scholar of hadith), Faqhi(jurist), Muhaqiqh(verifier and researcher) Shaykh Al-Albani

Quality Over Speed: Mindful Remembrance (Dhikr) of Allah

While many strive to follow the authentic practice of saying SubhanAllah 33 times, Alhamdulillah 33 times, and Allahu Akbar 33 times, completing 100 with the phrase “Laa ilaaha ill-Allaahu wahdahu laa shareeka lah…”—as narrated in Sahih Muslim—the speaker(shaykh Al-Albani) observes that some rush through these recitations. They fail to pronounce the phrases properly, reciting them so quickly that the words lose their meaning, which diminishes the spiritual benefit promised in the hadith: forgiveness of sins as abundant as the foam of the ocean.

The Shaykh stresses that mindful, deliberate recitation is essential. Hurrying through dhikr, whether saying SubhanAllah or La ilaha illal-Allah in a rushed manner, prevents one from truly attaining the reward described in the authentic narrations. The intention is not to discourage people from performing the dhikr as prescribed, but to provide a more effective method for those prone to rushing.

He then cites another authentic hadith, narrated by Imam An-Nasa’i and others, in which a companion saw in a dream that reciting all four phrases—SubhanAllah, Alhamdulillah, La ilaha illal-Allah, Allahu Akbar—25 times each would complete the 100-count. This approach naturally slows the recitation, ensuring that each phrase is pronounced fully and properly, thus avoiding the hurried, almost mechanical repetition often observed. The Prophet ﷺ confirmed this method upon hearing about the dream, recommending it as a better, more mindful practice for those who tend to rush.

This does not abrogate the original hadith but serves as a preferred alternative for those unable to maintain calm and deliberate recitation of the 33-count format. Those capable of performing the dhikr slowly and mindfully may continue with the traditional method, while the 25-times approach provides a practical solution for maintaining proper focus, pronunciation, and spiritual reflection in their remembrance of Allah.

In essence, the guidance emphasizes quality over speed in dhikr, ensuring that devotion is sincere and attentive, rather than hurried and superficial.

End of speech ^[10]

Can I Use Quranic Duas in Sujud? | Shaykh Ibn Baz

Question:
I heard that it is impermissible to recite the Qur’an during sujud. Is it permissible to use the supplications that are found in the Qur’an, such as:

"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"
 [Al-Baqarah 2:201]

Answer:
Allamah Shaykh Abdul-‘Aziz ibn Baz (rahimahullah) said:

The Messenger ﷺ prohibited reciting the Qur’an in ruku‘ and sujud. However, if a person uses supplications from the Qur’an with the intention of making dua, and not merely reciting Qur’an, then there is no issue.

For example, using the verse mentioned by the questioner:

"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" [Al-Baqarah 2:201]

or

"Our Lord! Do not let our hearts deviate [from the truth] after You have guided us, and grant us mercy from You. Truly, You are the Bestower." [Ali ‘Imran 3:8]

There is no problem in using these Qur’anic supplications during sujud, as long as the intention is to supplicate.

End of speech^[11]

Knowledge is merely a means (wasīlah), but action is the essence (aṣl).

If you spread knowledge but you yourself  do not implement it in your own life, then teaching, spreading, and writing books becomes useless. May Allah protect us.

Knowledge is just a means(wasilah) to carry out the righteous action. The Objective is that we act upon it.

Al-Allamah Shaykh Fawzan said: “We learn it, recite it & ponder over it. All this is a means to act upon it. Because you will not act upon the Quran in a correct manner except by way of this. You act upon the Quran. It’s not sufficient that you simply memorize it. Or that you simply understand the tafsir. It is a must that you act upon it. And make your action sincerely for Allah. This is sincere advice from the book of Allah i.e. Glorious Quran”.^[12]

Allamah Imam Sufyan Ath-Thawri said:

"Knowledge is only sought for action. So, do not abandon seeking knowledge for action, and do not abandon action for seeking knowledge."^[13]

Allamah Imam Muhammad Ibn Salih Al Uthaymin said:

Imaam ‘Alee radi Allaahu ‘anhu that he said: Knowledge calls out for action, so either it is responded to or else it departs…

So what is it that departs? Knowledge, and this is something clear – because if you act upon (your) knowledge, you will remember it each time you act.

Allamah Shaykh Salih Al Fawzan said”"Knowledge is not knowing much information, reading a great deal or possessing many books. Rather, knowledge is with understanding, following and acting (upon that which one has learnt), even if the person’s knowledge is little…."^[14]

Knowledge Without Righteous Action is useless

Allamah Shaykh Salih Al Fawzan Said: “That from the first of those for whom the Fire will be made to blaze on the Day of Resurrection will be a scholar who does not act upon his knowledge”.

A similar hadeeth is reported by At-Tirmidhee, and it is part of a long hadeeth, and it contains the wording, “Those three people will be the first of the creation for whom Allaah will make the Fire blaze on the Day of Resurrection”, from a hadeeth of Aboo Hurayrah radiyallaahu ‘anhu.

[However the wording of the hadeeth mentions three men, who will be the first for whom the Fire will blaze – “So the first of these men will be a person who gathered the Qur’aan…”. Al-Albaanee declares this hadeeth saheeh]

Prophet Said: “Whoever does an action which our affair is not in accordance with, then it will be rejected”.^[15]

Abu Barzah reported: The Messenger of Allah, peace and blessings be upon him, said, “The feet of a servant will not move on the Day of Resurrection until he is asked about his lifetime and how he used it, his knowledge and how he acted upon it, his wealth and from where he acquired it and how he spent it, and his body and how he exhausted it.”

[Source: Sunan al-Tirmidhī 2417, Grade: Sahih (authentic) according to Al-Tirmidhi]

Jundub ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said, “The parable of the scholar who teaches people virtue, but forgets it himself, is that of a lamp giving people light while it burns itself.”

[Source: al-Mu’jam al-Kabīr lil-Ṭabarānī 1681, Grade: Sahih (authentic) according to Al-Albani]

Allamah Shaykh Salih Al-Fawzan said: “And it has been reported in an authentic hadith, that there are from amongst the student of knowledge those who will be punished before the worshipping of idols.

And they (the student of knowledge) [will] say: "starting with us before the worshipper of idols!"

And [in response] it will be said to them: "He who knows is not like he who doesn't know"

[So] pay attention to this.And [so], Allah blesses [the] righteous actions [of those] with little knowledge.

And as for [those with] a lot of knowledge & lack of actions, then indeed it [their knowledge] is [of no value like] scattered dust & such a person will be punished before the worshippers of idols”.
End Of Speech source: https://www.youtube.com/watch?v=l1csOoc_NQU (Beneficial Knowledge and Righteous Actions | Shaykh Saleh al-Fawzan)

Hadith Reference for Shaykh Salih al-Fawzan’s Statement

The report cited by Shaykh al-Fawzān is traced back to ʿAnas ibn Mālik (رضي الله عنه) who narrated that the Prophet ﷺ said:

“The Zabāniyya (the Hell-fire angels) will hasten to the wicked scholars (or “evil reciters”) more than to the idol-worshippers, and they (the scholars) will say: ‘Are we to be punished before the idolaters?’, and it will be said to them: ‘He who knows is not like he who does not know.’” - Narrated by At-Tabarani and scholars say it is strange(Abu Nu'aym Says it is strange) and some scholars said, despite its strangeness, it has corroborating evidence. According to Shaykh Fawzan it is sahih hadith. Despite the wording of hadith, it is proofs because we have other supporting evidence related to this topic itself.

Supporting Evidences

There are several Ṣaḥīḥ aḥādīth with similar meanings:

(a) Hypocritical preacher in Hellfire

• In Ṣaḥīḥ al-Bukhārī and Muslim:
  
  
  “A man will be brought on the Day of Resurrection and thrown into the Fire. His intestines will spill forth, and he will circle them as a donkey circles a millstone. The people of Hell will say: ‘Did you not enjoin us to do good and forbid us from evil?’ He will say: ‘Yes, but I used to command you with good and not do it, and forbid you from evil and commit it.’”
  
  

(b) The first three judged on the Day of Judgment

• In Ṣaḥīḥ Muslim:
  

• A man who learned knowledge and taught it, and recited Qur’an — but did so to be called “a reciter/scholar.”
  
• A man who spent in charity only to be called generous.
  
• A man who fought in jihad only to be called brave.
  

• They will be the first people thrown into Hellfire on Qiyāmah.
  
  

These two ṣaḥīḥ reports reinforce the meaning that knowledge without sincerity and action leads to harsher punishment — sometimes even before idol worshippers.

Shaykh Ṣāliḥ al-Fawzān’s View

• Shaykh al-Fawzān cited the narration and referred to it as ṣaḥīḥ in meaning because:
  

1. While the isnād(chain) is disputed,
   
2. Its meaning is established through other ṣaḥīḥ evidences (Bukhārī, Muslim).
   

• This is why he still uses it as a valid admonition, not as an isolated proof.
  

✅ Conclusion:

• The exact hadith from Anas (رضي الله عنه) reported by al-Ṭabarānī
• But its meaning is sound, since Ṣaḥīḥ Muslim confirms that reciters/scholars who lacked sincerity will be among the first judged and punished.
  
• Thus, Shaykh al-Fawzān and others treat it as authentic in meaning, despite weakness in transmission.
  

Allamah Imam SUFYAAN at-Thawari(atba-at-tabyeen) SAID: THE SCHOLAR IS NOT ONE WHO KNOWS GOOD AND EVIL; RATHER HE IS ONE WHO KNOWS GOOD AND FOLLOWS IT AND KNOWS EVIL AND AVOIDS IT. - [HILYA 7/274]

Shaykh Ul Islam ibn taymiyah al-damashqee al-Hanbali Al-harrani rahimahullah said: Simply knowing the truth does not lead to guidance if one does not act upon his knowledge.^[16]

Knowledge is one of the delights and pleasures of the world. So when it is acted upon, it becomes for the Hereafter.

Allamah Imam Muhammad ibn Salih Al-Uthaymeen said: “Knowledge is a weapon  either it's against you or in favour of you. If you act upon knowledge, will benefit you here & in the hereafter similarly, if you don't act upon it, it will be against you in this world & in the hereafter. Prophet Muhammad peace be upon him said: “ The Quran is a proof for you or against you .”^[17]

The proof is that knowledge comes before speech and action. It's saying of Allah:

Then know that none has the right to be worshipped except Allaah and seek forgiveness for your sin and for the believers. [Quran 47:19]

Here Allah began with knowledge(Know)”, before speech and action.

The Beginner Student of Knowledge is Like a Child | Shaykh Saleh al-Fawzan حفظه الله

Shaykh Salih Al-Fawzan said:

Whoever wants to take all the knowledge at once, he will miss out on all the knowledge.

He will not attain anything.

However, whoever takes it gradually...similarly like a road.

The road is traversed in stages, gradually until the destination is reached.

Likewise, seeking knowledge is in stages until you reach the objective you desire.

Everything has a path and methodology. If you neglect it, you'll not attain what you intended from it.

On the contrary(he would say) " "Be you Rabbâniyyûn (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it."" - [Quran Surah Al-Imran Verse 79]

So a beginner student of knowledge, young in age comes & one teaches him al-Bukhari, Sahih Muslim, al-Tirmidhi or al-Mughni in Fiqh. This one is not a Rabbani. He is not a Rabbani.This is not the path for cultivation & teaching. It's not like this.

Take them gradually. Like a child

In the beginning, the child is only nourished with milk. He is not able to digest food. Then he is gradually given food. Then he is weaned from milk & gradually given food.

Likewise is the case for the beginning student of knowledge. He is like a child.Don't overload him whereby you give him a lot of food while he's a child just being weaned.Give him gradually, a spoonful or two spoonful.Likewise is the case with knowledge, give him little by little.Give him a little bit of grammar.Give him a little bit of Fiqh.Give him a little bit of Aqidah & the knowledge of Tawheed.Give him little by little for every science until he progresses.Until his information develops gradually". End of speech^[18]

"Whoever doesn't protect the foundation, is prevented from reaching [their aim in knowledge] & whoever wants to attain knowledge in one go, will lose it in one go”.^[19] 

It was also said, "Over Crowding the Knowledge in the Ear Misguides One's Understanding".^[20]

Seeking Islamic Knowledge is a continuous Worship up until death

'Abdul-Rahman Kooni(Arabic Teacher in Madinah):

 I advise and encourage all of you seek knowledge and strive to study.

A Muslim's foundation lies in being either a learner, a teacher, or a student of knowledge

Studying occurs at various levels,

and if you are not entirely free to dedicate yourself to seeking knowledge, do not abandon studying altogether.

Strive to acquire however much knowledge you can. This is my advice to you.

Knowledge.Since the life of a Muslim without knowledge is as ash-Shāfi'ī said:

"The life of a person, by Allah, is only through knowledge and piety.

If they do not exist, then there is no significance to his existence."

Source: With This, Your Life Is Significant! | Shaykh Abdurrahman Kooni (link: https://www.youtube.com/watch?v=1UW56JqvHMg )

End of speech

[2] Section One: Commonly Used Daily Duʿāʾ and Dhikr(Zikr in Hindi/Urdu) in Ṣalāh

1. Before Wuḍūʾ (Ablution)

Arabic: بِسْمِ اللَّهِ

Transliteration: Bismillāh

English Translation: In the name of Allah.

Source: Sunan Abī Dāwūd (101), graded authentic by Al-Albānī.

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2. Entering the Masjid

Arabic: اَللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

Transliteration: Allāhumma iftaḥ lī abwāba raḥmatik

English Translation: O Allah, open for me the doors of Your mercy.

Source: Ṣaḥīḥ Muslim (713).

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3. Saying the Opening Takbīr (Start of Ṣalāh)

Arabic: اللَّهُ أَكْبَرُ

Transliteration: Allāhu Akbar

English Translation: Allah is the Greatest.

The Opening Takbīr (Takbīrat al-Iḥrām) — saying “Allāhu Akbar” at the start of ṣalāh — is established by clear authentic aḥādīth.

📖 Hadith Reference:
Narrated by Abū Hurayrah رضي الله عنه:

The Messenger of Allāh ﷺ said:
“The key to prayer is purification, its opening is the Takbīr(Allahu Akbar), and its closing is the Taslīm(As-salamu 'alaikum).”

— [Sunan Abī Dāwūd 61-Hasan Sahih (Al-Albani), Jāmi‘ al-Tirmidhī 3-Hasan, Ibn Mājah 275-Hasan]

✨ This ḥadīth shows that the ṣalāh begins with the Opening Takbīr (Allāhu Akbar) and ends with the salām.

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4. In the Adhān (contains Praise of Allah)

Arabic: اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ ... أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ

Transliteration: Allāhu Akbar, Allāhu Akbar … Ashhadu an lā ilāha illā Allāh

English Translation: Allah is the Greatest, Allah is the Greatest … I bear witness that there is no deity worthy of worship in truth except Allah.

Yes — the Adhān (call to prayer) is directly established in authentic aḥādīth.

📖 Hadith Reference for Adhān:

1. The dream of ‘Abdullāh ibn Zayd رضي الله عنه
   

ʿAbdullāh ibn Zayd said:
“When the Messenger of Allāh ﷺ was worried about how to gather the people for prayer, he was told to use a bell. But I saw in a dream a man carrying a bell. I said: ‘O slave of Allāh, will you sell the bell?’ He said: ‘What will you do with it?’ I said: ‘We will call the people to prayer with it.’ He said: ‘Shall I not show you something better than that?’ I said: ‘Yes.’ He said: ‘Say: Allāhu Akbar, Allāhu Akbar ... (he taught him the words of the adhān).’”

‘Abdullāh ibn Zayd told the Prophet ﷺ about this dream, and the Prophet ﷺ said: “It is a true dream in shā’ Allāh. Tell Bilāl to say the adhān, for he has a louder voice than you.”
— [Sunan Abī Dāwūd 499- Hasan Sahih (Al-Albani), Jāmi‘ al-Tirmidhī 189-Hasan]

2. Bilāl رضي الله عنه calling the adhān
   

Narrated by Anas ibn Mālik رضي الله عنه:
“Bilāl was commanded to say the adhān twice for each phrase, and the iqāmah once, except that he should say ‘Qad qāmatiṣ-ṣalāh’ twice.”
— [Ṣaḥīḥ al-Bukhārī 604, Ṣaḥīḥ Muslim 378]

So the adhān was established by revelation through a righteous dream, approved by the Prophet ﷺ, and practiced by Bilāl رضي الله عنه.

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5. Reciting Sūrat al-Fātiḥah (Praise of Allah)

Arabic: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Transliteration: Al-ḥamdu lillāhi rabbil-ʿālamīn

English Translation: All praise is due to Allah, Lord of the worlds.

Source: Qur’ān 1:2.

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6. In Rukūʿ (Bowing)

Arabic: سُبْحَانَ رَبِّيَ الْعَظِيمِ

Transliteration: Subḥāna rabbīya-l-ʿaẓīm

English Translation: Glory is to my Lord, the Most Great.

Saying “Subḥāna rabbīya-l-ʿaẓīm” in rukūʿ is directly established in authentic aḥādīth.

📖 Hadith Proof:

1. Instruction of the Prophet ﷺ in rukūʿ
   

Ḥudhayfah ibn al-Yamān رضي الله عنه reported:
“I prayed with the Messenger of Allāh ﷺ. When he bowed (rukūʿ), he would say: Subḥāna Rabbīya-l-ʿAẓīm (Glory is to my Lord, the Most Great).”
 — [Sunan Abī Dāwūd 869, Jāmiʿ al-Tirmidhī 262, graded ṣaḥīḥ by al-Albānī]

2. General command to glorify Allah in rukūʿ
   

ʿUqbah ibn ʿĀmir رضي الله عنه narrated that the Prophet ﷺ said:
“When you bow (rukūʿ), then glorify your Lord, the Mighty and Majestic (fa-ʿaẓẓimū fīhi ar-Rabb).”
— [Ṣaḥīḥ Muslim 479]

🔑 From these narrations:

• The Prophet ﷺ himself used to say Subḥāna Rabbīya-l-ʿAẓīm in rukūʿ.
  
• He commanded the ummah to glorify and exalt Allah in rukūʿ

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7. After Rising from Rukūʿ

Arabic: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ

Transliteration: Samiʿa-llāhu liman ḥamidah, rabbanā wa laka-l-ḥamd

English Translation: Allah hears the one who praises Him. Our Lord, to You belongs all praise.

Yes — the dhikr when rising from rukūʿ is authentically established.

📖 Hadith References:

1. Abū Hurayrah رضي الله عنه reported:
   

“When the Prophet ﷺ said: Samiʿa-llāhu liman ḥamidah, the people behind him would say: Rabbanā wa laka-l-ḥamd.”
 — [Ṣaḥīḥ al-Bukhārī 789]

2. Other wordings:
   In some narrations, the Prophet ﷺ himself also said:
   “Rabbanā laka-l-ḥamd” or “Allāhumma rabbanā wa laka-l-ḥamd.”
   — [Ṣaḥīḥ al-Bukhārī 796]
   

🔑 From these narrations:

• The imām says: Samiʿa-llāhu liman ḥamidah.
  
• The followers respond: Rabbanā wa laka-l-ḥamd.
  
• Both wordings (laka-l-ḥamd / wa laka-l-ḥamd / Allāhumma rabbanā wa laka-l-ḥamd) are authentic.

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8. In Sujūd (Prostration)

Arabic: سُبْحَانَ رَبِّيَ الأَعْلَى

Transliteration: Subḥāna rabbīya-l-aʿlā

English Translation: Glory is to my Lord, the Most High.Yes — the dhikr in sujūd: “Subḥāna rabbīya-l-aʿlā” (Glory is to my Lord, the Most High) is firmly established in authentic aḥādīth.

📖 Hadith Proofs:

1. Instruction in Sujūd
   

ʿUqbah ibn ʿĀmir رضي الله عنه narrated:
The Messenger of Allāh ﷺ said:
“When you prostrate, then exert yourselves in making duʿā’, for it is most likely that you will be answered.”
— [Ṣaḥīḥ Muslim 479]

And in another narration:

“When he prostrated, he used to say: Subḥāna Rabbīya-l-Aʿlā.
 — [Jāmiʿ al-Tirmidhī 262, graded ṣaḥīḥ]

2. The Prophet ﷺ regularly said it in sujūd
   

Ḥudhayfah ibn al-Yamān رضي الله عنه said:
“I prayed with the Messenger of Allāh ﷺ, and in his rukūʿ he said: Subḥāna Rabbīya-l-ʿAẓīm, and in his sujūd he said: Subḥāna Rabbīya-l-Aʿlā.
 — [Ṣaḥīḥ Muslim 772]

• In rukūʿ, the Prophet ﷺ said: Subḥāna Rabbīya-l-ʿAẓīm (Glory is to my Lord, the Most Great).
  
• In sujūd, he said: Subḥāna Rabbīya-l-Aʿlā (Glory is to my Lord, the Most High).
  

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9. In Tashahhud (Final Sitting)

Arabic: التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ، وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ…

Transliteration: At-taḥiyyātu lillāh, waṣ-ṣalawātu, waṭ-ṭayyibāt. As-salāmu ʿalayka ayyuhā-n-nabiyyu wa raḥmatullāhi wa barakātuh…

English Translation: All greetings, prayers, and good words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings…

Source: Ṣaḥīḥ Bukhārī (831), Ṣaḥīḥ Muslim (402).

As per The Wording of the Tashahhud After the Death of the Prophet ﷺ

It is authentically reported from ʿAbdullāh ibn Masʿūd (raḍiyAllāhu ʿanhu) that after the worldly passing of the Prophet ﷺ, he and some of the Ṣaḥābah used to say:

“As-salāmu ʿala an-Nabī” (Peace be upon the Prophet).

This, as the scholars explained, was his own ijtihād(individual judgement).

Clarification by Scholars

Shaykh Ibn ʿUthaymīn (raḥimahullāh) explained:

• The words “As-salāmu ʿalayka ayyuhan-Nabiyyu” are not a direct human address (like talking to a person in front of you), but rather a duʿā’ — a supplication to Allāh to send peace upon the Prophet ﷺ.
  
• If it were direct speech, it would invalidate the prayer, because ṣalāh cannot contain normal speech.
• Source: Al-Sharh al-Mumti’, 3/150-151

Evidence of the Correct Wording

• The Prophet ﷺ himself taught the tashahhud to the Companions word-for-word, just as he would teach them a sūrah of the Qur’ān. He knew he would die, yet he did not change the wording after his death.
  
• ʿUmar ibn al-Khaṭṭāb (raḍiyAllāhu ʿanhu) stood on the minbar of the Prophet ﷺ and recited:
  “As-salāmu ʿalayka ayyuhan-Nabiyyu wa raḥmatullāh” in front of the Companions, and they approved.
  
• Therefore, the majority of scholars held that the legislated version remains:
  “As-salāmu ʿalayka ayyuhan-Nabiyyu.”

Secondly, whenever someone from this ummah sends salām and ṣalāt (durūd) upon the last Prophet ﷺ, he does not hear all of us at once directly — absolutely not. Rather, as in the ṣaḥīḥ ḥadīth: Allāh has angels who convey our salām to Prophet Muḥammad ﷺ in his grave, and he responds. But we cannot hear his response, because he is in al-Barzakh, which is a different life from this world.

The Prophet ﷺ said:
“Allāh has angels who travel about the earth and convey to me the salām of my ummah.”
— [Sunan al-Nasā’ī 1282 — grade ṣaḥīḥ]

• Thus, the angels convey our salām to him in al-barzakh (the life of the grave). He responds, but we cannot hear his response.
• It’s just like when we send salām to others through another person in this world: the person replies, but it doesn’t mean we hear the reply directly. Rather, it is a supplication that we sent to someone through others, that’s it. I am not calling the Prophet ﷺ for any kind of help or assistance.

So the claim of the Sufis — that saying salām and durūd means we are “calling” the Prophet ﷺ directly, or that he hears us from far for help and assistance, or that when we go to his grave he hears us directly to help his ummah— is false and major shirk with Allah & at his grave he only hears salam directly not that he is capable of helping anyone. This is a false justification to promote major shirk with Allāh. The correct understanding is:

• It is duʿā’, not istiġāthah (asking the Prophet for help).
  
• He does not hear us directly from far away because  when someone sends salam or darood(salatuation), angels convey our Salam to his in his grave(barzakh) and he hears only salam and darood at his grave directly but he’s not capable of helping others from his grave whoever does such thing has committed major shirk with Allah and whoever beliefs,practice and call towards other is mushrik kafir without any doubt(subha).
  
• Rather, the angels convey it to him, and that is from the unseen life of Barzakh.

Always Remember:

Even if someone persist like extreme barelvi-sufis, naqshabandi-sufis, rafidah-shias then say, even our relatives hear our Salam when we visit their grave and greet them and they reply so does that mean we should also ask for help and assistance from them even after their death just like sufis and shias do with prophet Muhammad salahialyhiwasalm and awaliyah Allah (close friends of Allah). This alone refute their major shirk with Allah. The Prophet ﷺ said: “When a person is placed in his grave and his companions depart, he hears the sound of their sandals” (Sahih al-Bukhari 1338, Sahih Muslim 2870). He ﷺ also said: “There is no man who passes by the grave of his believing brother and greets him with Salām, except that Allah returns his soul to him so that he may reply to the greeting” (Sahih Hadith). And when visiting graves, the Prophet ﷺ taught us: “Peace be upon you, O inhabitants of the graves, believers and Muslims. Indeed we will, Allah willing, join you. We ask Allah for well-being for us and for you” (Sahih Muslim 975). These ahadith show that the deceased can hear the Salam and reply, but nowhere did the Prophet ﷺ teach us to ask them for help, sustenance, forgiveness or aid, for such is only the right of Allah. Hence, this itself is a clear refutation of their major shirk.

Hearing the salām at the grave is established in authentic narrations, but it does not mean that we can seek help, supplication, or assistance from the dead. The Salām is a greeting and duʿā for them, not a request from them.

Here are the Hadith proofs:

1. The deceased hears footsteps and reply to Salam

📖 Sahih al-Bukhari (1338), Sahih Muslim (2870)
The Prophet ﷺ said:

“When a person is placed in his grave and his companions depart, he hears the sound of their sandals…”

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2. Reply of the dead to Salam
 The Prophet ﷺ said:

“There is no man who passes by the grave of his believing brother and greets him with Salām, except that Allah returns his soul to him so that he may reply to the greeting.”

Ibn Al-Qayyim quoted  Ibn ‘Abd Al-Barr as saying that the Prophet, sallallaahu ‘alayhi wa sallam, mentioned that whenever a Muslim passes by the grave of another Muslim whom he used to know and greets him, Allaah The Almighty restores his soul so he can return the greeting.

Source1: Classified as sahih by Hafiz Ibn Abdul Barr: Ibn Kathir, vol. 3, pg. 575 and Hafiz Abdul Haqq Al-Ishbili – refer Al Akhamul Wusta: vol. 2, pg. 152.

Source2:Ibn Al-Qayyim on the authority of Ibn ‘Abd Al-Barr - Sahih Hadith.

This hadith has two other supporting narrations, on the authority of Abu Hurairah and Aisha, may God be pleased with them both. However, their chains of transmission are weak and therefore cannot be considered valid. See “As-Silsilah Ad-Da’ifah” by Shaykh Al-Albani (No. 4493).Same thing mentioned by abukhadeeja Abdul wahid on his website that: As for the hadeeth where it is ascribed to the Prophet (salallāhu ‘alaihi wasallam) that he said: “There is not a servant who visits the grave of a man whom he used to know in the world and then he gives him salām except that he will recognise him and return the salām.” Then Shaikh Al-Albāni (rahimahullāh) stated that its chain of narration is very weak because there is in the isnād Abdur-Rahmān bin Zayd who is an abandoned narrator. In another wording reported by Ibn Abi Dunya, a similar narration is reported that is ascribed to Abu Hurayrah (radiyallāhu ‘anhu). This narration has a disconnected chain of narration (munqati’) and additionally, it is weak due to Muhammad bin Qudāmah al-Jawhari. (See Ad-Da’eefah of Al-Albāni, no. 4493). link: https://abukhadeejah.com/do-the-dead-know-what-is-happening-see-perceive-who-visit-the-grave-what-can-be-done-for-deceased-reciting-the-quran/ 

Hafiz Ibn Qayyim (rahimahullah), the famous student of Hafiz Ibn Taymiyah, says it is impossible that we be instructed to make salam to things that cannot hear us, this is in fact a greeting and an address to something which can hear and perceive.-(Kitabur Ruh, pg. 15)

Hafiz Ibn Kathir (rahimahullah) has also mentioned this analogy in his Tafsir.

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3. Greeting the people of the graves

📖 Sahih Muslim (975)
When visiting graves, the Prophet ﷺ taught us to say:

“Peace be upon you, O inhabitants of the graves, believers and Muslims. Indeed we will, Allah willing, join you. We ask Allah for well-being for us and for you.”

✅ Conclusion:

• Yes, our dead relatives and the believers in the graves hear the Salām and return it by Allah’s permission.
  
• This is only a reply to greeting — not answering supplication, nor granting assistance.
  
• Asking the dead for help is shirk, because only Allah answers duʿā and has power to benefit or harm.
  

This is where their contradiction and hypocrisy is exposed. The Barelvi-Sufis and Shīʿa argue that asking for help and assistance from the Prophet ﷺ and Awliyā’ Allah after their worldly death is allowed, but not from the general Muslims. This itself is a false distinction, because in reality, every believing Muslim who dies upon īmān could be among the Awliyā’ of Allah, and no one has certainty about who is or isn’t except by clear text from the Qur’ān and Sunnah. Allah ﷻ says:

“Unquestionably, the Awliyā’ of Allah – there will be no fear upon them, nor will they grieve. Those who believed and were conscious of Allah.”
 (Surah Yunus 10:62–63)

This is a general description, not tied to a specific name unless revealed in authentic text. We know by name only those individuals confirmed in revelation — like Abu Bakr, ʿUmar, ʿUthmān, ʿAlī, Fāṭimah, the Prophet ﷺ himself, the ten promised Paradise, and others clearly mentioned in Qur’an or authentic Hadith. Similarly, we also know by name the enemies of Allah who are in Hell, like Abū Lahab.

But as for the rest of the Ummah, whether someone is a Wali or not, or their state in the Barzakh (life of the grave) — this is unseen (ghayb), known only to Allah. Anyone who claims certainty about someone’s status in Paradise or as a Wali based on dreams, personal feelings, or analogies is speaking without knowledge, which is a major deviation.

Therefore, the Barelvi-Sufi position collapses:

• If they allow asking the Prophet ﷺ or Awliyā’ Allah for help, then why not the average Muslim, since he too may be a Wali of Allah in Allah’s sight?
  
• And if they say only some can be asked, then they are speaking about the Unseen without proof, which is harām.
  
• The only certainty we have is that all believers generally will be in Jannah, but specific individuals are only affirmed by Qur’an and Sunnah.
  

This exposes that their practice of seeking aid from the Prophet ﷺ or Awliyā’ after their worldly death is major shirk with Allah, not from revelation, but from blind tradition and false assumptions about the unseen.

Similarly, the Barelvi-Sufis believe that the life of the Prophets and Awliyā’ Allah(close friends of Allah) when they were alive in this world and after they enter into the Barzakh(grave) is exactly the same, but the Qur’an and Sunnah disapprove of this claim. The Prophet ﷺ himself clarified that his soul is returned to him whenever someone sends Salām, not that it is always attached as in worldly life. He ﷺ said:

“There is no one who greets me with Salām except that Allah returns my soul to me so that I may return the greeting.”
(Narrated by Abu Dāwūd 2041, authenticated by Al-Albānī)

Similarly for other ordinary Muslims,  The Prophet ﷺ said:

“There is no man who passes by the grave of his believing brother and greets him with Salām, except that Allah returns his soul to him so that he may reply to the greeting.” As I discussed this Hadith above

This narration makes it very clear that the Prophet ﷺ ( similarly other Muslims laymen) is not in the same state of life as he was before. His soul is only restored at specific moments by the will of Allah so that he may reply to Salām. In the same way, ordinary Muslims and our relatives in the grave also hear and respond to the greetings of Salām, but this does not mean their soul is constantly connected to their body as in worldly life.

When Prophets, Awliyā’ Allah, and all other believers were alive in this world, their soul and body were permanently connected, except during sleep where Allah temporarily detaches the soul. Allah says:

“It is Allah who takes away the souls at the time of their death, and those that do not die (He takes) during their sleep; then He keeps those for which He has decreed death and releases the others until an appointed term.”
 (Surah Az-Zumar 39:42)

This shows that sleep is only a temporary detachment, but death is a permanent separation. Once the soul departs this world completely, it is called death. Therefore, the life of Prophets, Awliyā’, and ordinary Muslims in the Barzakh is not the same as their life in the world. It is a different type of unseen life which Allah alone controls.

Here lies the contradiction of the Barelvi-Sufis: they allow this special “restoration of the soul, hearing and responding” only for Prophets and Awliyā’, and then build their justification for calling upon them for help after their worldly death. Yet the same authentic evidence shows that even our ordinary Muslim relatives hear our Salām, their souls restore back and respond when we greet them at the grave. So if they accept this for Prophets and Awliyā’, why do they deny it for the rest of Muslims? This is a clear double standard and self-contradiction. The truth is simple: all of them hear Salām by Allah’s will, but none of them can grant help or assistance — not Prophet, not Walī, not ordinary Muslim — because asking help and assistance from any human being after their worldly death is major shirk and if such person dies without valid repentance then such person will remain in the hellfire forever.

This is why the claim of the Barelvi-Sufis collapses. Their major shirk belief corrupts minds and hearts, because once shirk enters, the heart becomes blind to clear evidence of Qur’an and Sunnah. Allah already declared:

“Indeed, you will die, and indeed, they will die.”
 (Surah Az-Zumar 39:30)

The life in the Barzakh is unseen, restricted, and completely different from worldly life. To use this as justification for worshipping or calling upon those who have passed away from this worldly life— whether Prophet or Walī — is nothing but major shirk with Allah.

Summary:

The Issue:

After the Prophet ﷺ passed away, some Muslims wondered whether in tashahhud one should still say “al-salaamu ‘alayka ayyuhan-nabiyyu” (“peace be upon you, O Prophet”) or change it to “al-salaam ‘ala an-nabi” (“peace be upon the Prophet”).

Evidence from the Sunnah:

1. The original wording:
   

• The Prophet ﷺ himself taught the tashahhud to the companions.
  
• The wording he taught, and which is found in authentic hadith (Bukhari & Muslim), was:
  
  
  “al-tahiyyātu lillāh … al-salaamu ‘alayka ayyuhan-nabiyyu wa raḥmatullāhi wa barakātuh…”
  
  
• He taught this as carefully as he taught Qur’ān – hand to hand with Ibn Mas‘ood  – showing its importance.
  

2. No instruction to change after his death:
   

• The Prophet ﷺ knew he would die (as the Qur’ān mentions: “Verily you will die and they will die” 39:30).
  
• Yet he never instructed the companions to alter the tashahhud after his passing.
  
• This silence shows that the same wording applies both during his lifetime and after.
  

Report of Ibn Mas‘ood radiallahuanhu:

• Ibn Mas‘ood radiallhuanhu said :
  

• “When the Prophet ﷺ was alive, we used to say ‘alayka ayyuhan-nabiyyu; after he passed away, we said ‘ala an-nabi.”
  

• Scholars explain:
  

• This was his personal ijtihād (reasoned opinion).
  
• It does not overrule the clear, established Sunnah.
  
• In fact, other sahabah, including ‘Umar radiallahuanhu, continued to use “alayka ayyuhan-nabiyyu” after the Prophet ﷺ’s death.
  

Scholars’ Clarification:

1. Standing Committee (Lajnah Dā’imah):
   

• Confirmed the authentic tashahhud wording is “al-salaamu ‘alayka ayyuhan-nabiyyu.”
  
• Ibn Mas‘ood’s report is not a command from the Prophet ﷺ, so it cannot replace the authentic hadith.
  

2. Shaykh Ibn ‘Uthaymeen (رحمه الله):
   

• Clarified that “al-salaamu ‘alayka” is a supplication (du‘ā), not direct speech.
  
• It means: “O Allah, send peace upon Your Prophet.”
  
• It is not like talking to someone in front of you. Otherwise, the prayer would be invalid.
  
• The companions themselves used to say “alayka ayyuhan-nabiyyu” even when far away from the Prophet ﷺ, or after his death.
  

3. Shaykh al-Islām Ibn Taymiyyah (رحمه الله):said in his book Iqtida’ al-Siraat al-Mustaqeem: Because you are thinking of the Messenger (peace and blessings of Allaah be upon him) is so strong when you send salaams upon him, it is as if he is there in front of you and you are addressing him.

When we say it, we imagine the Prophet ﷺ so vividly in our remembrance that it feels like addressing him – but it is actually a du‘ā to Allah.

The Stronger Practice:

• Since the Prophet ﷺ taught and emphasized the tashahhud wording without alteration,
  
• And the sahabah (like ‘Umar radiallahuanhu) upheld it after his death,
  
• And scholars confirm that the words are supplication, not shirk,
  

👉 The correct way is to say:
“al-salaamu ‘alayka ayyuhan-nabiyyu wa raḥmatullāhi wa barakātuh.”

Final Ruling:

• Saying “alayka ayyuhan-nabiyyu” is not shirk.
  
• It is the authentic and prescribed wording of tashahhud.
  
• Ibn Mas‘ood’s alternate report was his personal view, not binding.
  
• The ummah should stick to the wording taught by the Prophet ﷺ himself.
  

📌 Summary in one line:
Even after the Prophet’s ﷺ death, Muslims should say “al-salaamu ‘alayka ayyuhan-nabiyyu” in tashahhud, because it is a supplication taught by the Prophet ﷺ himself and confirmed by the sahabah, not something that changes with time.

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10. After Ṣalāh – Dhikr (33 Times Each)

Arabic: سُبْحَانَ اللَّهِ (33) ، الْحَمْدُ لِلَّهِ (33) ، اللَّهُ أَكْبَرُ (33)

Transliteration: Subḥān Allāh (33), Al-ḥamdu lillāh (33), Allāhu Akbar (33)

English Translation: Glory be to Allah (33 times), Praise be to Allah (33 times), Allah is the Greatest (33 times).

Source: Ṣaḥīḥ Muslim (597).

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11. Supplication in Ṣalāh (Qunūt) or Personal Duʿāʾ after Tashahhud^[21]

In the Sunnah, it is legislated to make duʿā to Allah before Taslim (before ending the prayer with Salam) in the final sitting (Tashahhud) of Ṣalāh. This is the time when a worshipper is closest to Allah and can supplicate for personal needs, forgiveness, and guidance.

The Prophet (peace and blessings of Allah be upon him) said: “When any one of you has finished the last tashahhud, let him seek refuge with Allah from four things and say: Allahumma inni a'udhu bika min 'adhabi jahannam wa min ‘adhabil-qabri wa min fitnat il-mahya wa’l-mamat wa min sharri fitnat il-masih id-dajjal (O Allah, I seek refuge with You from the torment of Hell and from the torment of the grave and from the trials of life and death and from the evil of the trial of the Dajjal).” Narrated by al-Bukhari, 1311; Muslim, 588 (this version narrated by Muslim), from the hadith of Abu Hurayrah. Then after that he may pray for whatever he likes of the good things of this world and the Hereafter, because of the hadith of Ibn Mas’ud: The Prophet (peace and blessings of Allah be upon him) taught them the tashahhud then he said at the end: “Let him ask for whatever good things he wishes.” (Narrated by al-Bukhari, 5876; Muslim, 402.)

• Verdict of Scholars on Congregational vs. Individual Duʿāʾ:
  

• Shaykh Ibn ʿUthaymīn: Congregational Duʿāʾ after every prayer is an innovation; making Duʿāʾ individually is Sunnah.
  
• Shaykh Ibn Bāz: The Imām raising hands after every prayer with the congregation is not established; Duʿāʾ alone is legislated.
  
• Shaykh al-Fawzān: Same ruling — congregational Duʿāʾ regularly is an innovation.
  
• Shaykh al-Albānī: Strongly refuted collective Duʿāʾ after obligatory prayers; encouraged personal supplication.
  

Offering duʿā’ in congregation can be categorized as follows:

1. Established in the Sunnah: Such as the duʿā’ in Ṣalāt al-Istisqāʾ (prayer for rain) and al-Qunūt, which are unquestionably prescribed.
   
2. Not specifically established in the Sunnah: Such as duʿā’ during the five daily prayers, immediately after a burial, on ʿArafah, etc. Performing it occasionally is permissible, but making it a regular practice in these cases is considered a bidʿah (innovation).

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12. Exiting the Masjid

Arabic: اَللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ
Transliteration: Allāhumma innī as’aluka min faḍlik
English Translation: O Allah, I ask You from Your bounty.
Source: Ṣaḥīḥ Muslim (713).

Abu Usaid reported that the Messenger of Allah (ﷺ) said:

When any one of you enters the mosque, he should say:" O Allah! open for me the doors of Thy mercy" ; and when he steps out he should say: 'O Allah! I beg of Thee Thy Grace." (Imam Muslim said: I heard Yahya saying: I transcribed this hadith from the compilation of Sulaiman b. Bilal.) -  Ṣaḥīḥ Muslim (713)

[2] Section Two: Common Duʿāʾ and Dhikr Outside Ṣalāh

13. Saying Bismillah Before Any Action

Arabic: بِسْمِ اللَّهِ

Transliteration: Bismillāh

English Translation: In the name of Allah.

Source: Sunan Abī Dāwūd (5108) Hasan by Imam Al-Albani.

For more details and proofs see our first article(1) here: https://sunnisalafi.com/meaning-of-bismillahir-rahmanir-raheem 

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14. Beginning Good Work

Arabic: كُلُّ أَمْرٍ ذِي بَالٍ لاَ يُبْدَأُ فِيهِ بِبِسْمِ اللَّهِ فَهُوَ أَبْتَرُ

Transliteration: Kullu amrin dhī bālin lā yubda’u fīhi bi-bismillāh fahuwa abtar

English Translation: Every important matter that does not begin with “In the name of Allah” is cut off (from blessing).

Source: Sunan Ibn Mājah (1894) daif(weak) by Imam Al-Albani but the meaning is correct because there are other supporting Hadith. for more about this topic Bismillahir Rahmanir Raheem see our first article: https://sunnisalafi.com/meaning-of-bismillahir-rahmanir-raheem 

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15. Before Eating

Arabic: بِسْمِ اللَّهِ

Transliteration: Bismillāh

English Translation: In the name of Allah.

Source: Ṣaḥīḥ Bukhārī (5376).

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16. If You Forget to Say Bismillah Before Eating

Arabic: بِسْمِ اللَّهِ فِي أَوَّلِهِ وَآخِرِهِ

Transliteration: Bismillāhi fī awwalihi wa ākhirihi

English Translation: In the name of Allah, at its beginning and at its end.

Source: Sunan Abī Dāwūd (3767), authenticated by Al-Albānī.

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17. After Eating

Arabic: الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

Transliteration: Al-ḥamdu lillāh alladhī aṭʿamanī hādhā wa razaqanīhi min ghayri ḥawlin minnī wa lā quwwah

English Translation: All praise is for Allah who fed me this and provided it to me without any might or power from me.

Source: Sunan Abī Dāwūd (4023), authenticated by Al-Albānī.

Arabic (Shorter, also correct): الْحَمْدُ لِلَّهِ

Transliteration: Al-ḥamdu lillāh

English Translation: All praise is for Allah.

Source: Ṣaḥīḥ Bukhārī (5458), Ṣaḥīḥ Muslim (2734).

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18. Morning & Evening Adhkār

Arabic: أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلَّهِ وَالْحَمْدُ لِلَّهِ …

Transliteration: Aṣbaḥnā wa aṣbaḥa-l-mulku lillāhi wal-ḥamdu lillāh …

English Translation: We have entered the morning, and the whole kingdom belongs to Allah, and all praise is for Allah…

Source: Ṣaḥīḥ Muslim (2723).

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19. After Waking Up

Arabic: الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

Transliteration: Al-ḥamdu lillāh alladhī aḥyānā baʿda mā amātanā wa ilayhi-n-nushūr

English Translation: Praise is to Allah who gave us life after He caused us to die, and to Him is the resurrection.

Source: Ṣaḥīḥ Bukhārī (6312).

Narrated Hudhaifa: When the Prophet (ﷺ) went to bed, he would say: "Bismika amutu wa ahya." and when he got up he would say: " Al-hamdu li l-lahil-ladhi ahyana ba'da ma amatana wa ilaihin-nushur."-Sahih al-Bukhari 6312

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20. Before Sleeping

Arabic: بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا
Transliteration: Bismika Allāhumma amūtu wa aḥyā

English Translation: In Your name, O Allah, I die and I live.

Source: Ṣaḥīḥ Bukhārī (6314).

Narrated Hudhaifa: When the Prophet (ﷺ) went to bed at night, he would put his hand under his cheek and then say, "Allahumma bismika amutu wa ahya," and when he got up, he would say, "Al-Hamdu lil-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi an-nushur."-Sahih al-Bukhari 6314

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21. Master of Istighfār (Sayyid al-Istighfār)

Arabic: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ…

Transliteration: Allāhumma anta rabbī lā ilāha illā anta, khalaqtanī wa anā ʿabduka…

English Translation: O Allah, You are my Lord, none has the right to be worshipped except You. You created me and I am Your servant… (full duʿāʾ continues).

Source: Ṣaḥīḥ Bukhārī (6306).

Narrated Shaddad bin Aus: The Prophet (ﷺ) said "The most superior way of asking for forgiveness from Allah is:

O Allah, You are my Lord, there is none worthy of worship except You. You have created me, and I am Your servant, and I am faithful to Your covenant and promise as much as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your blessings upon me, and I admit my sins. So forgive me, for none forgives sins except You.

(Allahumma anta Rabbi la ilaha illa anta, Khalaqtani wa ana `Abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, A`udhu bika min Sharri ma sana`tu, abu'u Laka bini`matika `alaiya, wa abu'u laka bidhanbi faghfir lee fa innahu la yaghfiru adhdhunuba illa anta) "

The Prophet (ﷺ) added. "If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise."-Sahih al-Bukhari 6306

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22. When Entering Home

Arabic: بِسْمِ اللَّهِ وَلَجْنَا، وَبِسْمِ اللَّهِ خَرَجْنَا، وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا

Transliteration: Bismillāhi walajnā, wa bismillāhi kharajnā, wa ʿalā-llāhi rabbinā tawakkalnā

English Translation: In the name of Allah we enter, and in the name of Allah we leave, and upon our Lord we rely.

Source: Sunan Abī Dāwūd (5096), this one is daif(week) but there are other sahih Hadith with the same wording for example if you go to one previous Hadith:

Narrated Anas ibn Malik:

The Prophet (ﷺ) said: When a man goes out of his house and says: "In the name of Allah, I trust in Allah; there is no might and no power but in Allah," the following will be said to him at that time: "You are guided, defended and protected." The devils will go far from him and another devil will say: How can you deal with a man who has been guided, defended and protected? Sunan Abi Dawud 5095(Sahih by Imam Al-Albani).

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23. When Leaving Home

Arabic: بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

Transliteration: Bismillāhi tawakkaltu ʿalā Allāh, wa lā ḥawla wa lā quwwata illā billāh

English Translation: In the name of Allah, I place my trust in Allah, and there is no power nor might except with Allah.

Source: Sunan Abī Dāwūd (5095), authenticated by Al-Albānī.

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24. Islamic Greeting

Arabic: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ

Transliteration: As-salāmu ʿalaykum wa raḥmatullāh

English Translation: Peace be upon you and the mercy of Allah.

Narrated Imran ibn Husayn:

A man came to the Prophet (ﷺ) and said: Peace be upon you! He responded to his salutation. He then sat down. The Prophet (ﷺ) said: Ten. Another man came and said: Peace and Allah's mercy be upon you! He responded to his salutation when he sat down. He said: Twenty. Another man came and said: Peace and Allah's mercy and blessings be upon you! He responded to him and said when he sat down: and blessings be upon you! He responded to him and said when he sat down: Thirty.-Sunan Abi Dawud 5195(sahih by Imam Al-Albani)

Abu Huraira reported: The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.-Sahih Muslim 54a

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The younger person should greet the older one, and the walking person should greet the sitting one, and the small number of persons should greet the large number of persons."-Sahih al-Bukhari 6234

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25. When Drinking Water

Before Drinking (Short):

• Arabic: بِسْمِ اللَّهِ
  
• Transliteration: Bismillāh
  
• English Translation: In the name of Allah.

After Drinking (Short):

• Arabic: الْحَمْدُ لِلَّهِ
  
• Transliteration: Al-ḥamdu lillāh
  
• English Translation: All praise is for Allah.
  

Ibn 'Abbas (May Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (i.e., say Bismillah) when you start drinking and praise Him (i.e., say Al-hamdu lillah) after you have finished (drinking)." [At- Tirmidhi].Riyad as-Salihin 757

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26. When Wearing Clothes

Arabic: الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي هَذَا الثَّوْبَ وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

Transliteration: Al-ḥamdu lillāh alladhī kasānī hādhā-th-thawba wa razaqanīhi min ghayri ḥawlin minnī wa lā quwwah

English Translation: All praise is for Allah who clothed me with this garment and provided it to me without any might or power from me.

Source: Sunan Abī Dāwūd (4023), authenticated by Al-Albānī.

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27. When Entering the Bathroom

Arabic: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ

Transliteration: Allāhumma innī aʿūdhu bika mina-l-khubuthi wal-khabā’ith

English Translation: O Allah, I seek refuge with You from the male and female devils.

Source: Ṣaḥīḥ Bukhārī (142), Ṣaḥīḥ Muslim (375).

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[2] Section Three: Weekly Dua for Friday (Jumuʿah)

28. Reciting Sūrat al-Kahf

Arabic (Verse Reference): سُورَةُ الْكَهْفِ

Transliteration: Sūrat al-Kahf

English Translation: Whoever recites Sūrat al-Kahf on Friday, it will illuminate him with light between the two Fridays.

The Prophet (sal Allahu alaihi wa sallam) said,

"Whoever reads Surat al-Kahf on the night of Jumu'ah, will have a light that will stretch between him and the Ancient House (the Ka'bah)."

[Narrated by al-Daarimi, 3407. This Hadith was classed as Sahih by Shaykh al-Albaani in Saheeh al-Jaami, 6471]

“Whoever reads Surah Al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”

(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

Source: https://greatrewards.abdurrahman.org/2014/08/01/whoever-reads-surah-al-kahf-on-the-day-of-jumuah/ 

Reminder/Reflection:
The story of Mūsā (Moses) and al-Khiḍr in Sūrat al-Kahf teaches that Allah’s actions are based on His perfect wisdom, and we are not to judge them with our limited understanding.

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29. Increasing Ṣalāt upon the Prophet ﷺ on Friday

Arabic: أَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ

Transliteration: Akthirū ʿalayya mina-ṣ-ṣalāti yawma-l-jumuʿati wa laylata-l-jumuʿah, fa-inna ṣalātakum maʿrūḍatun ʿalayya

English Translation: Increase in sending blessings upon me on the day of Friday and its night, for your blessings are presented to me.
Source:  Sunan Abī Dāwūd (1047), authenticated by Al-Albānī.

Full Hadith:

Narrated Aws ibn Aws:

The Prophet (ﷺ) said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.Sunan Abi Dawud 1047(sahih by Al-Albani).

Addition – Angels Convey the Salām:
Arabic: إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ فِي الْأَرْضِ يُبَلِّغُونِي مِنْ أُمَّتِي السَّلَامَ
Transliteration: Inna lillāhi malāʾikatan sayyāḥīna fī-l-arḍi yuballighūnī min ummatī-s-salām
English Translation: Allah has angels who travel about the earth and convey to me the salām from my Ummah.
Source: Sunan al-Nasāʾī (1282) sahih.

Reminder/Reflection:
On Fridays, increase both ṣalawāt (salutations) and salām upon the Prophet ﷺ, knowing that angels personally deliver them to him(prophet Muhammad peace be upon him).

Darood Ibrahim (Salat upon the Prophet ﷺ)

Darood Ibrahim is a special supplication that Muslims recite in Salah (prayer), particularly in the Tashahhud, after saying the Shahada tahiyaat and before concluding the prayer. It’s the most authentic and complete form of sending blessings upon Prophet Muhammad ﷺ.

Arabic:

اللّهُمّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

اللّهُمّ بارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

English translation:

“O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.
O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”

When to say it:

• In Salah: During the Tashahhud (sitting portion of prayer).
  

Saying “Sallallahu Alayhi Wasallam” when Imam mentions Muhammad ﷺ

During Friday Jumu’ah prayer, the Imam might say something like:

“Ahmad, Muhammad or Mustafa names…”

Whenever the name of Prophet Muhammad ﷺ is mentioned, it is Sunnah and highly recommended to respond with:

Arabic:

صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ

Transliteration:

Sallallahu ‘alayhi wa sallam

Meaning:

“May Allah send blessings and peace upon him.”

Why:

• The Prophet ﷺ said: “Whoever sends blessings upon me once, Allah sends blessings upon him tenfold.”
  
• This applies whenever you hear his name mentioned, including in the Friday khutbah, daily conversation, or any speech.

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[2] Section 4: Yearly / Hajj Duas

30. Dua for Hajj – Arafat

The Best Supplication on the Day of ʿArafah

The Prophet ﷺ said:

“The best supplication is the supplication on the Day of ʿArafah, and the best of what I and the Prophets before me have said is:
Lā ilāha illallāh, waḥdahu lā sharīka lah, lahu’l-mulk wa lahu’l-ḥamd wa huwa ʿalā kulli shay’in qadīr.”

Reference:

• Sunan al-Tirmidhī (Hadith 3585) – graded Hasan by al-Albānī

What is ʿArafāt?

1. ʿArafāt (عَرَفَات) is the name of a vast plain(sahih Muslim 1348).
   
2. It is the most important site of Ḥajj.
   

• On the 9th day of Dhul-Hijjah (the Day of ʿArafah), all pilgrims gather in ʿArafāt to stand in worship, prayer, and supplication.
  

Importance in Islam

1. The Standing (Wuquf) at ʿArafāt is the Essence of Ḥajj

The Prophet ﷺ said:

“Ḥajj is ʿArafah.”

📖 Reference: Sunan al-Tirmidhī (889), Sunan al-Nasāʾī (3016), graded Sahih.

2. Day of Forgiveness

The Prophet ﷺ said:

“There is no day on which Allah frees more people from the Fire than the Day of ʿArafah.”

📖 Reference: Sahih Muslim (1348).

3. Day of Completion of Religion

On this day, Allah revealed the verse:

“This day I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion.”
 📖 Surah al-Mā’idah (5:3).

This was revealed at ʿArafāt during the Farewell Pilgrimage.

For Pilgrims

• Standing at ʿArafāt (Wuquf) is the greatest pillar of Hajj.
  

For Non-Pilgrims (Those Not in Hajj)

• Muslims worldwide fast on the Day of ʿArafah (9th Dhul-Hijjah).
  

• The Prophet ﷺ said:
  
  
  “Fasting on the Day of ʿArafah expiates the sins of the previous year and the coming year.”
   📖 Sahih Muslim (1162).
  
  

✅ In summary:
 ʿArafāt is the plain outside Makkah where the central rite of Hajj occurs on the 9th of Dhul-Hijjah. For pilgrims, it is the heart of Hajj; for non-pilgrims, it is a day of fasting and remembrance.

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[2] Section 5: Occasional or Seasonal Duas

31. Duas for Eid al-Fitr

Arabic (Takbeer & Dua):

الله أكبر الله أكبر، لا إله إلا الله، والله أكبر الله أكبر ولله الحمد

Transliteration:

Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar wa lillahil-hamd

English Translation:

“Allah is the Greatest, Allah is the Greatest. There is no deity except Allah. Allah is the Greatest, Allah is the Greatest, and all praise is due to Allah.”

Additional Sunnah / Way to Congratulate:

• After Eid Salah, greet others with:
  

تَقَبَّلَ اللّهُ مِنَّا وَمِنْكُمْ

Transliteration:

Taqabbalallahu minna wa minkum

Meaning:

“May Allah accept [good deeds] from us and from you.”

Source:

• Recited during Eid, recommended in Hisnul Muslim and Sunnah of Eid gatherings.
  

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32. Duas for Eid al-Adha

Arabic (Takbeer & Dua):

الله أكبر الله أكبر، لا إله إلا الله، والله أكبر الله أكبر ولله الحمد

Transliteration:

Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar wa lillahil-hamd

English Translation:

“Allah is the Greatest, Allah is the Greatest. There is no deity except Allah. Allah is the Greatest, Allah is the Greatest, and all praise is due to Allah.”

Source: al-Musannaf by Ibn Abi Shaybah, and Irwa al-Ghalil

Way to Congratulate:

• After Eid Salah, say to others:
  

تَقَبَّلَ اللّهُ مِنَّا وَمِنْكُمْ

Or Eid Mubarak

Taqabbalallāhu minnā wa minkum (May Allah accept from us and from you).

Shaykh Ibn ʿUthaymīn (رحمه الله) explained:


There is no specific duʿā or fixed phrase reported authentically from the Prophet ﷺ for greeting one another on Eid.

However, the Sahabah did exchange greetings on Eid — e.g., they would say:
Taqabbalallāhu minnā wa minkum (May Allah accept from us and from you).

So, any customary expression that carries a good meaning is permissible.

Listen the speech here: https://youtu.be/oTDNBPOeTdE?si=qvpsZuwVns2a_QjV 

👉 Therefore: Shaking hands, smiling, and saying “Eid Mubarak” is permissible as part of custom (ʿurf), since it carries a positive, Islamic meaning.

Ramadan Greetings

• Shaykh al-Fawzān (حفظه الله) explained:
  

• It is legislated (mashrūʿ) to greet people with phrases like “Ramadan Mubarak” or “Ramadan Sharīf” (noble Ramadan), because these convey a duʿā and blessing for the month.
  
• But the wording “Ramadan Kareem” (generous Ramadan) — he said:
  “I don’t know any basis for that.”

source: https://youtu.be/P8Tk-aBwFxQ?si=l4YKeoW1-vG0h8oT 

👉 So:

• “Ramadan Mubarak” ✅ Permissible and legislated.
  
• “Ramadan Sharīf” ✅ Allowed.
  
• “Ramadan Kareem” ⚠️ Not legislated, better to avoid.
  

✅ Summary

• Eid: “Eid Mubarak,” “Taqabbalallāhu minnā wa minkum,” shaking hands, smiling → permissible and good (based on custom, provided meaning is good).
  
• Ramadan: “Ramadan Mubarak” or “Ramadan Sharīf” → legislated.
  

• “Ramadan Kareem” → not legislated, better avoided.
  

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33. Dua when seeing the New Moon (Hilal)

Arabic:

اللّهُمّ أَهِلَّهُ عَلَيْنَا بِالْأَمْنِ وَالإِيمَانِ وَالسَّلَامَةِ وَالإِسْلَامِ

English Translation:

“O Allah, let it (the new moon) appear upon us with security, faith, peace, and Islam.”

Source:

• Narrated in Sunan Abu Dawood, Hisnul Muslim.

Talhah bin Ubaidullah (May Allah be pleased with him) reported: At the sight of the new moon (of the lunar month), the Prophet (ﷺ) used to supplicate: "Allahumma ahillahu 'alaina bil-amni wal-iman, was-salamati wal-Islam, Rabbi wa Rabbuk-Allah, Hilalu rushdin wa khairin (O Allah, let this moon appear on us with security and Iman; with safety and Islam. (O moon!) Your Rubb and mine is Allah. May this moon be bringing guidance and good)." [At- Tirmidhi].Riyad as-Salihin 1228

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34. Dua for Traveling

Arabic:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنقَلِبُونَ

English Translation:

“Glory be to the One Who has subjected this (vehicle) for us, though we could not have done it ourselves, and surely to our Lord we will return.”

Source:

• Recited when starting a journey; mentioned in Sahih Muslim 1342.

Shaykh Abdul Aziz Al Bur'ee:

We have learned that the supplication of the traveler is answered; so, is this only while he is on the road in travel, or does this include the duration of his stay away from home?

His supplication—inshaAllah—is answered for the duration as long as he is considered a traveler. When he becomes a resident, either by returning to his land or by the length of his stay such that he is considered a resident in the other land, then he becomes like the rest of the people. End of speech^[22]

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35.Visiting the grave of deceased parent to supplicate

Question:

My father passed away a long time ago and he is (buried) far away from me. I am not able to visit his (grave) except every two or three years. Am I still able to be righteous and dutiful to him whilst being far away from his burial place?

Answered by Shaykh Muhammad bin Sālih al-Uthaymeen

The intent behind visiting the deceased (graveyard) is to supplicate for them and supplicating for them will benefit them regardless of where the supplicant is, due to the saying of the Prophet صلى الله عليه وسلم,

“When a person dies all his deeds cease except for three, continuous charity, knowledge which is benefitted from and a righteous child supplicating for him.” [Saheeh Muslim]

So you supplicate for your father wherever you are, close or far, and there is no need for you to visit his grave, but if you happen to be in the same land due to a need and you visit the grave of your father then there is no problem with this. But as for you undertaking a (specific) journey to visit his grave then this is forbidden to do so.

[Fatāwa Noor ‘ala ad-Darb, vol.12, pg.278, question no.6452]^[23]

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36. Supplication When Drinking Zamzam Water^[24]

Questioner:
What has been reported in regards to supplication when drinking Zamzam water?

Allamah Shaykh Salih al-Fawzan said:
The supplication when drinking Zamzam water is to say:

Allahumma ij‘alhu riyyan wa shib‘an wa shifa‘an min kulli da’
 (O Allah, make it flow, quenching, and a cure for every illness).

Say Bismillah first, then say that supplication:

Allahumma ij‘alhu riyyan wa shib‘an wa shifa‘an min kulli da’
 (O Allah, make it flow, quenching, and a cure for every illness).

The Prophet ﷺ said:
“Zamzam water is for whatever purpose it is drunk for.”
(Sunan Ibn Majah)

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37. Dua for Rain - Raising the hands in duʿā for rain

Duʿā for rain (salāt al-istisqāʾ / asking Allāh for rain) with hands raised:

Narrated by Anas ibn Mālik (raḍiyAllāhu ʿanhu):

“The Prophet ﷺ would not raise his hands in anything of his supplications except in istisqāʾ (asking for rain), and he would raise them until the whiteness of his armpits could be seen.”
— [Ṣaḥīḥ al-Bukhārī 1031, Ṣaḥīḥ Muslim 895]

 Anas ibn Mālik (raḍiyAllāhu ʿanhu) reported:

A man entered the mosque on Jumuʿah while the Prophet ﷺ was giving khuṭbah, and said:
“O Messenger of Allāh, livestock are dying and people are suffering. Pray to Allāh for rain.”
The Prophet ﷺ raised his hands and prayed, and the people also raised their hands with him.
— [Ṣaḥīḥ al-Bukhārī 933, Ṣaḥīḥ Muslim 897]

The Story of the Man Asking Rain from Prophet ﷺ at His Grave – Analyzed

There are a few weak stories and reports related to the so-called incident of a man asking for rain from Prophet Muḥammad ﷺ at his grave. Groups like the extreme Sufis (Barelvis) use this to justify asking for help and assistance from the Prophet ﷺ after his worldly death.

We will discuss this issue in detail later, but in short, the narration is often misused. The man in question was Bilāl ibn al-Ḥārith al-Muzanī (رضي الله عنه). If you look carefully at the context of the hadith, you will clearly see that what Barelvi-Sufis claim is not true and not applicable.

For example, Misguided Head of Dawate-islami, Madani channel pakistan “Iliyash Qadri” barelvi-sufi mention in his book “Miracelous wonders of Ali” , get the book here from their official site: Karamaat e Sher e Khuda link: https://www.dawateislami.net/bookslibrary/en/miraculous-wonders-of-sayyiduna-ali/ in pdf page 53 at the end that:

The Holy Prophet helped after his ‘apparent demise’.
Sayyidunā Imām Ibn Abī Shaybaĥ, the respected teacher of Sayyidunā Imām Bukhārī ۡ   , has said:

Once there was a drought during the time of Sayyidunā Fārūq-e-A’ẓam. A person visited the holy shrine of the Noble Prophet  ٖ     and said,

‘Yā Rasūlallāĥ  ٖ    ! Pray for rain as people are starving to death.’

The Blessed Prophet  ٖ     appeared in his dream and said,

‘Convey my Salām to ‘Umar and inform him that the rain will fall.’

(Musannaf Ibn Abī Shaybah, vol. 7, p. 482, ḥadīth 35)

That person was the Companion Sayyidunā Bilāl bin Ḥāriš.

Sayyidunā Imām Ibn Ḥajar ‘Asqalānī ۡ ہ  said:

‘This is narrated by Imām Ibn Abī Shaybaĥ with correct authorities.’

(Fatḥ al-Bārī, vol. 3, p. 430, Taḥt al-Ḥadīth 1010)

End of speech

Now let’s see repsponse in short:

Response:

1. The Rain Did Not Happen Immediately

When Bilāl ibn al-Ḥārith (رضي الله عنه) asked at the grave, rain did not immediately fall. Rather, what happened next shows that the Prophet ﷺ did not grant rain directly.

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2. The Dream Instruction

Bilāl (رضي الله عنه) later went home and slept. In his dream, the Prophet ﷺ appeared and said:

“Go to ʿUmar and inform him that rain will fall.”
(Reported by ad-Dārimī in Sunan, 1/56)

This is important: the Prophet ﷺ did not say in the dream, “I will ask Allah for rain” or “I will make duʿāʾ for you.”

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3. Other Reports (Be Clever, Be Clever)

In some other reports of the same incident, the Prophet ﷺ is reported to have said in the dream:

“Be clever, be clever, be clever.”

Meaning: Do not think wrongly, do not depend on what is not legislated, but follow the correct way.

Full hadith:

It is related from Malik al-Dar, `Umar’s treasurer, that the people suffered a drought during the time of `Umar (his khilafah), whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!” The man went and told `Umar. The latter said: “O my Lord, I spare no effort except in what escapes my power!”

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4. No Direct Duʿāʾ from the Prophet ﷺ After Death

The Prophet ﷺ in the dream did not say:

• “I will help you.”
  
• “I will make duʿāʾ to Allah for you.”
  
• “I will ask Allah for rain on your behalf.”
  

Rather, he instructed the man to go to ʿUmar (the khalīfah at that time) and tell him to seek rain.

Imam Ibn Abd al Bar al Maliki in his book “al Isti’ab fi ma’rifat al As-hab”:

The people suffered a drought during the time of ‘Umar (his khilafah), whereupon a man came to the grave of the Prophet (sallallahu alayhi wa sallam) and said:”O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to ‘Umar and tell him to do istisqa’ (ask Allah for rain) for the people, and that they will be watered. And tell him: You must be clever, you must be clever!” So, the man went and told ‘Umar, and Umar cried and said “O my Lord, I spare no effort except in what escapes my power!”

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5. Instruction to Ask ʿUmar, Not the Prophet ﷺ

When we collect all the similar reports, we find the message is consistent:

• “Go to ʿUmar and ask him to pray to Allah for rain.”
  
• In al-Istīʿāb of Ibn ʿAbd al-Barr, the Prophet ﷺ is reported as saying:
  
  
  “Go to ʿUmar, for he will pray to Allah for you.”
  
  

This is very clear. The Prophet ﷺ redirected the matter to a living person to make duʿāʾ, not to himself after death.

Ahmad Abdullah at Tabari (d. 694 ) in his book “ar Riyadh an Nadhirah fi Manaqib al Ashara”:Anas bin Malik narrated:

The people suffered drought during Umar’s time, whereupon a man came to the grave of the Prophet (Sallallahu alayhi wa sallam), and said: “O Messenger of Allah, ask for rain for your community, for verily they have but perished,”, he said so the Messenger of Allah came to him in a dream and told him “Go to ‘Umar then tell him to do istisqa’ (ask Allah for rain) for the people, and that they will be watered. And tell him: You must be clever, you must be clever!” So, the man went and told ‘Umar, and Umar cried and said “O my Lord, I spare no effort except in what escapes my power!”. narrated by al Baghawi in al fada’il and Abu Umar.

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6. The Authentic Report in Ṣaḥīḥ al-Bukhārī

This is supported by a sound hadith in Ṣaḥīḥ al-Bukhārī:

ʿAbdullāh ibn ʿUmar (رضي الله عنه) said:

“Whenever the people suffered from drought, ʿUmar ibn al-Khaṭṭāb used to ask al-ʿAbbās ibn ʿAbd al-Muṭṭalib to pray for rain. He would say: ‘O Allah, we used to ask our Prophet to pray for us, and You gave us rain. Now we ask the uncle of our Prophet to pray for us, so grant us rain.’ And they would be given rain.”
(Ṣaḥīḥ al-Bukhārī, 1010)

👉 This is the decisive proof: After the Prophet’s death, the Companions did not go to the grave. They asked the living al-ʿAbbās to make duʿāʾ.

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7. The Result

Bilāl ibn al-Ḥārith (رضي الله عنه) then went to ʿUmar and informed him of the dream. ʿUmar (رضي الله عنه) wept and said:

“O Allah, I do not fail except in what I am unable.”

Then he prayed for rain, and Allah sent it.

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8. No Evidence of Grave-Asking

Notice:

• The man did not claim that he stood at the grave and got rain directly.
  
• The hadith only shows he saw a dream and informed ʿUmar.
  
• ʿUmar approved the dream only because it agreed with the sunnah of turning to the living for duʿāʾ, not to the dead.
  

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9. Misuse by Barelvi-Sufis

• Past scholars like Ibn abi-Shaybah and others like Imam ibn Hajar in Fath ul-bari considered the narration acceptable in its chain, but they did not say it proves calling on the Prophet ﷺ at his grave.
  
• Imām al-Albānī declared it weak in his book at-Tawassul: Anwāʿuhu wa Aḥkāmuhu, and explained in detail why it cannot be used as evidence.
  
• The Barelvi-Sufis quote only the first part (“the man went to the grave”), but they deliberately hide the continuation (that the Prophet ﷺ told him to go to ʿUmar).
  
• Their aim is to justify grave-worship and shirk, but the full narration refutes their claim.
  

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10. Final Conclusion

• The Prophet ﷺ himself redirected the man to ʿUmar.
  
• Authentic sunnah shows Companions asked living people like al-ʿAbbās, not the dead.
  
• Qurʾān and Sunnah forbid duʿāʾ to other than Allah:
  

The Prophet ﷺ said:

“When you ask, ask Allah. When you seek help, seek help from Allah.”
(Sunan at-Tirmidhī, 2516; graded ḥasan ṣaḥīḥ)

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✅ Therefore, this narration, when fully studied, is actually proof against grave-asking, not proof for it. It confirms that duʿāʾ is only to Allah, and that tawassul(Wasilah) is through the living righteous, not from the prophets and awaliyah(close friends of Allah) after their worldly death.

All the related narratons(hadiths) mentioned in  The Story of the Man Asking Rain from Prophet ﷺ at His Grave & its Analysis

Narrations Mentioned

1. Musannaf Ibn Abī Shaybah
 Sayyidunā Imām Ibn Abī Shaybaĥ, the respected teacher of Sayyidunā Imām Bukhārī, has said:

Once there was a drought during the time of Sayyidunā Fārūq-e-A’ẓam. A person visited the holy shrine of the Noble Prophet ﷺ and said:
“Yā Rasūlallāh ﷺ! Pray for rain as people are starving to death.”
The Blessed Prophet ﷺ appeared in his dream and said:
“Convey my Salām to ʿUmar and inform him that the rain will fall.”
(Musannaf Ibn Abī Shaybah, vol. 7, p. 482, ḥadīth 35)

That person was the Companion Sayyidunā Bilāl bin Ḥāriṡ (رضي الله عنه).

Sayyidunā Imām Ibn Ḥajar al-ʿAsqalānī said:

“This is narrated by Imām Ibn Abī Shaybaĥ with correct authorities.”
(Fatḥ al-Bārī, vol. 3, p. 430, Taḥt al-Ḥadīth 1010)

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2. Mālik al-Dār (Treasurer of ʿUmar)
It is related from Mālik al-Dār that the people suffered a drought during the khilāfah of ʿUmar, whereupon a man came to the grave of the Prophet ﷺ and said:

“O Messenger of Allah, ask for rain for your Ummah, for verily they have perished.”

After this the Prophet ﷺ appeared to him in a dream and said:

“Go to ʿUmar and give him my salām, then tell him that they will be watered. Tell him: Be clever, be clever!”

The man went and told ʿUmar, who replied:

“O my Lord, I spare no effort except in what escapes my power.”

(*al-Muṣannaf of Ibn Abī Shaybah; quoted also by Barelvi misguided scholar ilyās Qādrī in Miraculous Wonders of ʿAlī on pdf page 53-54 link of the book from their official site: Karamaat e Sher e Khuda link: https://www.dawateislami.net/bookslibrary/en/miraculous-wonders-of-sayyiduna-ali/ )

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3. Ibn ʿAbd al-Barr (d. 463 AH) in al-Istīʿāb fī Maʿrifat al-Aṣḥāb
 He narrates the same incident with the addition:

The Prophet ﷺ in the dream said:
“Go to ʿUmar and tell him to do istisqāʾ (ask Allah for rain) for the people, and they will be watered. And tell him: Be clever, be clever!”

ʿUmar wept and said:

“O my Lord, I spare no effort except in what escapes my power.”

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4. Abū al-Ḥasan Aḥmad ibn ʿAbdullāh al-Ṭabarī (d. 694 AH) in ar-Riyāḍ an-Naḍhirah
 He reports via Anas ibn Mālik (رضي الله عنه):

During the drought in ʿUmar’s time, a man came to the grave of the Prophet ﷺ and said:
“O Messenger of Allah, ask for rain for your Ummah, for they have perished.”

The Prophet ﷺ came to him in a dream and told him:

“Go to ʿUmar, then tell him to do istisqāʾ for the people, and that they will be watered. Tell him: Be clever, be clever!”

When this was conveyed, ʿUmar wept and said:

“O my Lord, I spare no effort except in what escapes my power.”

(Narrated also by al-Baghawī in al-Faḍāʾil and Abū ʿUmar)

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5. Ṣaḥīḥ al-Bukhārī (the most authentic report)
ʿAbdullāh ibn ʿUmar (رضي الله عنه) said:

“Whenever the people suffered from drought, ʿUmar ibn al-Khaṭṭāb used to ask al-ʿAbbās ibn ʿAbd al-Muṭṭalib to pray for rain.
He would say: ‘O Allah, we used to ask our Prophet ﷺ to pray for us, and You gave us rain. Now we ask the uncle of our Prophet ﷺ to pray for us, so grant us rain.’
And they would be given rain.”
(Ṣaḥīḥ al-Bukhārī, 1010)

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Points of Analysis

Firstly: Even if we assume the narration of Ibn Abī Shaybah to be authentic, it actually goes against those who ask the Prophet ﷺ for help from their homes, mosques, or roads, because the athar explicitly says the unknown man came to the grave, not that he asked while sitting at home or in a mosque.

Secondly: Even at the grave, he is not saying “O RasūlAllāh help us directly”, as grave-worshippers do. Rather, he says: “O Messenger of Allah, ask Allah for rain.”
This is an innovation (bidʿah) as well as major shirk with Allah.

The rain did not fall immediately, nor did the man report this incident to ʿUmar (raḍiyallāhu ʿanhu). Likewise, ʿUmar never approved the man’s shafāʿah — which is asking Prophet Muhammad (peace be upon him) at his grave by saying: “Yā Rasūlullāh, ask Allah for rain,” or “Yā Rasūlullāh, make duʿā to Allah for rain.”

Qur’ān: the āyah shows the usool. Allah said about the mushrikīn:

“And they worship besides Allah things that harm them not, nor benefit them, and they say: ‘These are our intercessors with Allah.’”
 (Sūrah Yūnus 10:18)

The wording “ask Allah for rain” or “make du‘ā to Allah for rain” is bid‘ah. But that doesn’t mean it is not major shirk. It is major shirk with Allah, because the usool(principle) is in the Qur’ān, where Allah said about the mushrik kāfir: “They say they are our intercessors.”

Those who understood from some of our Imāms like Ibn Taymiyyah, Ibn ‘Uthaymīn and others, that it is bid‘ah — yes, it is bid‘ah, as I said — as well as major shirk with Allah.

This is clarified by Shaykh Ṣāliḥ Āl ash-Shaykh حفظه الله. Read more in detail here: Shaykh Saalih Aal ash-Shaykh on Asking the Dead to Intercede | Bakkah.net link: https://www.bakkah.net/en/shaykh-saalih-aal-ash-shaykh-on-asking-the-dead-to-intercede.htm also read : Calling Upon The One In The Grave To Intercede With Allaah? Sin or Shirk? Ibn Baaz link: https://abukhadeejah.com/calling-upon-the-one-in-the-grave-to-intercede-with-allaah-sin-or-shirk-ibn-baaz/

And in Ṣaḥīḥ al-Bukhārī it is proven that ʿUmar رضي الله عنه said:

“When the people suffered from drought, ʿUmar used to ask al-ʿAbbās ibn ʿAbd al-Muṭṭalib to invoke Allah for rain, and he used to say: ‘O Allah! We used to ask our Prophet ﷺ to invoke You for rain, and You would bless us with rain. Now we ask the uncle of our Prophet ﷺ to invoke You for rain, so grant us rain.’ (Ṣaḥīḥ al-Bukhārī, Kitāb al-Istisqā’, 1010)

This shows clearly that the Ṣaḥābah did not go to the Prophet’s ﷺ grave asking him for rain or du‘ā after his death. Rather they went to al-ʿAbbās رضي الله عنه, a living person, to ask him to make du‘ā to Allah.

What is Usool (Principle)?

Usool literally means “principles” or “foundations.” In Islamic terminology, it refers to the underlying rules, guidelines, or pillars that form the basis for understanding and applying the Sharīʿah (Qur’ān and Sunnah). Just as the pillars of a house support the entire building, Usool are the foundations of knowledge and practice.

Example:

We often hear names of Hindu gods like Rām, Sītā, Hanumān, or others like Buddha, whom people worship. These names are not mentioned in the Qur’ān or Sunnah. However, the principles (Usool) of worship, tawḥīd, and shirk are clearly explained in the Qur’ān and Sunnah. Scholars use these Usool to determine what is correct or incorrect in worship.

• Principle (Usool): Worship belongs to Allah alone; asking others for help in ways Allah has not legislated is shirk.
  
• Application: Even if the name of a specific deity is not mentioned in the Qur’ān, the principle applies — worshipping anyone besides Allah is forbidden.
  

In short: Usool are the foundations or pillars upon which scholars build rulings and derive guidance from the Qur’ān and Sunnah.

Thirdly: Rain Did Not Happen Immediately

When Bilāl ibn al-Ḥārith (رضي الله عنه) asked at the grave, rain did not immediately fall. Rather, what happened next shows that the Prophet ﷺ did not grant rain directly.

Fourthly: The Prophet ﷺ did not help him directly. Rather, in the dream, he said:

“Go to ʿUmar and give him my greeting, then tell him they will be watered.”

In the version of Ibn ʿAbd al-Barr and al-Ṭabarī, it is even clearer:

“Go to ʿUmar and tell him to do istisqāʾ (duʿāʾ to Allah) for the people, and they will be watered.”

This shows that Allah sent relief only after ʿUmar performed istisqāʾ.

Fifthly: We know that when Allah helped the Ṣaḥābah, it was not by the man asking at the grave, but by ʿUmar asking al-ʿAbbās (alive) to make duʿāʾ, as in the Ṣaḥīḥ al-Bukhārī narration.

Some Sufis try to respond that this was “just to show tawassul (wasilah).” However, Imām al-Albānī mentions in his book Tawassul: Its Rulings and Types (link for free book: https://sunnisalafi.com/free-books/tawassul-permissible-forms-of-supplicating-to-allah) that this understanding is not correct. The reason is that it was tawassul through the living, ʿIbn al-ʿAbbās, while next to them was the grave of Prophet Muhammad ﷺ, but they did not go to his grave.

In Islam, there is a principle: you do not go to someone lesser in rank while leaving those who are afḍal (higher in rank). And we all know that Prophet Muhammad ﷺ is the afḍal and highest in rank.

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Supporting Hadiths

The Prophet ﷺ himself taught:

A woman came to the Prophet ﷺ who ordered her to return to him again. She said, “What if I come and do not find you?” — as if she meant, “If you die?”
The Prophet ﷺ said: “If you do not find me, then go to Abū Bakr.”
(Ṣaḥīḥ al-Bukhārī, vol. 5, book 57, hadith 11; also 9/89/327; 9/92/459)

👉 If seeking help from the Prophet ﷺ after his death was legislated, he would have said: “If you do not find me, come to my grave and ask me.” But instead, he redirected her to Abū Bakr, the living khalīfah.

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Qur’ān Evidence

Allah says:

“If you invoke them, they will not listen to your call; and if they were to listen, they cannot answer you. And on the Day of Judgement they will disown your shirk. And none can inform you like the One Who is All-Aware.”
(Sūrah Fāṭir 35:14)

Imām al-Qurṭubī in his tafsīr commented:

“If you call them for help in hardship, they cannot hear you because they are inanimate (jamādāt); they cannot see nor hear. This may apply to angels, jinn, prophets, and devils — they will all reject what you have done on the Day of Judgement.”

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Statement of a Tābiʿī

ʿAlī ibn al-Ḥusayn (may Allah be pleased with him) saw a man entering through a gap at the grave of the Prophet ﷺ and making duʿāʾ. He said:

“Shall I not tell you a hadith I heard from my father, from my grandfather, from the Messenger of Allah ﷺ?
‘Do not take my grave as a place of festivity. Do not take your houses as graves. Send ṣalāh upon me, for your greetings reach me no matter where you are.’”
(*Musnad Abī Yaʿlā; al-Ḍiyāʾ in al-Mukhtārah; quoted also by Ibn Taymiyyah in al-Wasīlah and al-Iqtiḍāʾ)

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Response to Grave-Worshippers

• The Rain Did Not Happen Immediately: When Bilāl ibn al-Ḥārith (رضي الله عنه) asked at the grave, rain did not immediately fall. Rather, what happened next shows that the Prophet ﷺ did not grant rain directly.

• The man never told ʿUmar that he had gone to the grave. He only told him of the dream only which hadith shows clearly.
  
• The rain did not come until ʿUmar himself performed istisqāʾ through al-ʿAbbās.
  
• If the Prophet ﷺ could make duʿāʾ for them after death, rain would have come immediately when the man asked at the grave rather the man went to his house and slpet and at night prophet came in his dream and Umar radiallahoanhu confirmed it.

• In the dream, the Prophet ﷺ did not tell the man, Bilāl Harith, “I will help you”, or “I will ask Allah for rain for you”, or “I will make duʿā to Allah for you.” There is nothing of this kind mentioned in the hadith.
  
• The Prophet ﷺ guided the man (through a dream) to ask the living khalīfah.
  
• ʿUmar’s own statement proves this: “We used to ask our Prophet ﷺ to make duʿāʾ, and now we ask the uncle of our Prophet ﷺ.”
  
• If asking the Prophet ﷺ after his death was valid, why would ʿUmar leave the Prophet ﷺ (who is higher in rank) and go to al-ʿAbbās (lower in rank)?
  

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Conclusion

This narration, even if assumed authentic, is a proof against grave-worshippers, not a proof for them:

• The Prophet ﷺ redirected the people to the living (ʿUmar, al-ʿAbbās).
  
• The rain only came after duʿāʾ by the living.
  
• Qurʾān, Sunnah, and practice of the Ṣaḥābah all show that duʿāʾ is only for Allah, and tawassul is only through the living righteous, not the dead.

In the Qur’an, there is not a single verse where Allah command us or  encourages us to ask for help, intercession or assistance from the Prophets or the Awliyā’(close friends of Allah) after their worldly death. Likewise, there is no ṣaḥīḥ hadith from the four rightly guided caliphs — Abū Bakr, ʿUmar, ʿUthmān, or ʿAlī (رضي الله عنهم) — where they sought help, assitance and intercession(shafa’aah) from the Prophet ﷺ at his grave.(source: https://www.youtube.com/watch?v=HUzEOrlgrbU): The student of Allamah Imam Muqbil Hadee al-wadee, shaykh Hasan as-Somali refuted the major shirk of sufis infront of an innovator and sufi guy don't have anything clear text from quran and sunnah. watch 7minutes video discussion link: https://www.youtube.com/watch?v=HUzEOrlgrbU In fact, we see the opposite in Ṣaḥīḥ al-Bukhārī, where during drought, ʿUmar ibn al-Khaṭṭāb (رضي الله عنه) would ask al-ʿAbbās ibn ʿAbd al-Muṭṭalib (رضي الله عنه), the uncle of the Prophet, to supplicate for rain, and he used to say: “When the Prophet was alive, we used to seek rain through him, and now we seek rain through the uncle of the Prophet.” This shows clearly that they did not seek aid from the Prophet ﷺ after his death but from the living righteous.

The Prophet ﷺ also foretold that parts of his Ummah would fall into shirk again, just as the nations before did. In  Jami` at-Tirmidhi 2219 Sahih, Ṣaḥīḥ Muslim (2906), he said:

“The Hour will not begin until the tribes of my Ummah unite with the idolaters, and until they worship idols.” -  Jami` at-Tirmidhi 2219 Sahih (authentic) according to Al-Tirmidhi

Abu Huraira reported Allah's Messenger (ﷺ) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.-Sahih Muslim 2906

And in another narration:

“The Day and the Night will not come to an end until al-Lāt and al-ʿUzzā are worshipped again.” (Ṣaḥīḥ Muslim 2907)

ʿĀ’ishah (رضي الله عنها) was surprised and said: “O Messenger of Allah, I thought that when Allah revealed the verse: {It is He Who has sent His Messenger with guidance and the religion of truth, so that He may cause it to prevail over all religion, even though the disbelievers hate it} [al-Tawbah 9:33], that this would never happen again.” But the Prophet ﷺ replied: “It will happen, as Allah wills.” (Muslim, 2907).

This proves that shirk will occur in this Ummah, just as it occurred at the time of Nūḥ (عليه السلام), when people first began worshipping idols in the names of righteous men. Ibn ʿAbbās (رضي الله عنهما) explained that Wadd, Suwāʿ, Yaghūth, Yaʿūq, and Nasr were righteous Muslims who were honored by their people, but when they died, Shayṭān inspired their people to make statues of them. Over time, these statues were worshipped (reported in Ṣaḥīḥ al-Bukhārī 4920, Tafsīr Sūrah Nūḥ and many other narrations).

Therefore, today when extreme Sufis and Rāfiḍah Shīʿah call upon the dead, seek help from graves, or make duʿā’ to Awliyā’ — this is the same major shirk with Allah and it is idol worshipping no doubt about it that occurred in the earliest generations. As the Prophet ﷺ said in Ṣaḥīḥ al-Bukhārī 3445

“Do not exaggerate in praising me as the Christians exaggerated in praising the son of Maryam, for I am only a servant, so say: the servant of Allah and His Messenger.”

And he ﷺ warned:

“Do not make my grave a place of festivity, and do not make your houses into graves. Send blessings upon me, for your greetings reach me wherever you are.” (Abū Dāwūd 2042, authenticated by al-Albānī).

The Prophet ﷺ warned against ghulūw (exaggeration) in praising him, just as the Christians went beyond bounds in praising ʿĪsā ibn Maryam (عليه السلام) until they raised him to divinity. Instead, Muslims are commanded to affirm what Allah gave him: ʿabdullāh (the servant of Allah) and rasūluh (His Messenger) — the highest and most honorable titles.

Thus, the Companions and the Salaf were clear: tawḥīd means calling upon Allah alone, and shirk is to direct duʿā’, istiʿānah (seeking help), or istiġāthah (seeking rescue) to other than Him — whether from idols or righteous men(after their wordly death).

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38. When Something Bad Happens (Calamity, Loss, Misfortune)

Arabic: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

Transliteration: Innā lillāhi wa innā ilayhi rājiʿūn

English Translation: Surely, we belong to Allah, and indeed to Him we will return.

Source: Qur’ān – Sūrah al-Baqarah (2:156)

Another authentic duʿāʾ is:

Arabic: اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي، وَاخْلُفْ لِي خَيْرًا مِنْهَا

Transliteration: Allāhumma’jurnī fī muṣībatī, wakhluf lī khayran minhā

English Translation: O Allah, reward me for my calamity and replace it for me with something better.

Source: Ṣaḥīḥ Muslim (918)

End of speech^[25]

When Something Bad Happens

Arabic: قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ

Transliteration: Qadarullāh wa mā shā’a faʿal

English Translation: It is the decree of Allah, and He does whatever He wills.

Note: The Prophet ﷺ said:
“If something afflicts you, do not say: ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather say: ‘Qadarullāh wa mā shā’a faʿal’ — for indeed, ‘if only’ opens the door for Shayṭān.”

Source: Ṣaḥīḥ Muslim (2664)^[26]

How do you know if a calamity is a trial or a punishment? Answered by Shaikh Sālih Ibn Fawzān Al-Fawzān

Answered by Shaikh Sālih Ibn Fawzān Al-Fawzān

The Questioner asks: How does a servant know if that which Allāh has decreed to befall him is a punishment or a test and an exam from Allāh?

Sheikh Sālih Al-Fawzān replied: “He looks to himself and holds himself to account. If he has sins and evil deeds, then it is a punishment, and a warning from Allāh so that he may make tawbah.

And if it is the case that he does not have any sins — although there is nobody who is free from sins except if Allāh wills. However, if it is decreed that he has no sin, then it may be an elevation of his rank. It is possible that it is written for a person that he has a rank in Paradise that he cannot attain by way of his actions alone. So Allāh trials him with calamities, so that Allāh may by way of them elevate his station with Himself (subhānahū wa ta’ālā).

Verily Allāh is the All-Wise and All-Knowing! He does not restrict a servant at all and he does not vengefully decree things in order to harm a person. Rather he decrees them for the benefit of the believer, forever and always.

As for the hypocrite and the disbeliever then Allāh decrees them as a punishment upon them.
And for this reason, Allāh said when the Incident of Uhud took place, and there occurred within the Muslims that which occurred: ‘So that Allāh may test (or purify) the believers (from sins), and destroy the disbelievers.’

This is wisdom from Allāh (subhānahū wa ta’ālā). So the calamities are for the believers a purification, and for the Disbeliever they are punishment and destruction. In this there is no doubt.

So the Muslim holds himself to account, and he knows: ‘Nothing befalls you of calamity except due to that which your own hands have earned. And [Allāh] pardons much.’” End of speech^[27]

Don’t hate the Hardship & Calamity / From the Signs of Allah’s Pleasure with His Slave | Allamah Shaykh al-Uthaymeen

Allamah Shaykh Muhammad ibn Sälih al-Uthaymin rahimahullah said:

In the name of Alläh, the Beneficent, the Merciful.

The author transmits from Anas Ibn Malik (May Allah be pleased with him) that the Prophet said: "If Alläh intends good for His slave, He hastens the punishment for him in the life of this world. And if He intends bad for him, He holds it back from him until he receives it on the Day of Judgement."

All affairs are in the Hand of Alläh and under His will. Because Alläh says about Himself: "He does whatever He wants." [85:16], and He says: "Verily, Alläh does whatever He wills." [22:18].

So all affairs are in the Hands of Allah. And there is no person who is free of mistakes, or sins, or falling short in obligations. If Alläh intends good for His servant, He hastens the punishment for him in the life of this world, by way of his wealth, his family, by way of himself, or any person he is connected to. In any case, the punishment is hastened for him. Because punishments expiate bad deeds. So if Alläh hastens the punishment for His slave, and expiates his bad deeds by that, to the extent that a person's death will be made more difficult for him due to one or two sins remaining upon him, until he leaves the worldly life pure from all sins. And this is a blessing, because the punishment of this world is easier^[28] than the punishment of the hereafter.

However, if Alläh intends evil for His slave, He gives him time and leads him on, surrounding him with worldly things, shielding him from hardships… until he becomes arrogant — Alläh's refuge is sought — and he becomes happy in a reprehensible manner due to Alläh's blessings upon him.

Then, while he is in this state, he meets his Lord, in the midst of drowning in his sins, so he is punished for them in the hereafter — we ask Allah to pardon us.

So if you see a person blatantly disobedient to Alläh, yet Alläh has protected him from hardships and surrounded him with blessings, know that Alläh only intends evil for him. Why? Because Alläh delayed the punishment for him, so that He can deliver it to him on the Day of Judgement.

Then he (the author) mentioned in the hadith: "Verily the magnitude of the reward is linked to the magnitude of the hardship." Meaning, wherever the hardship is more, the reward is greater as well. If the hardship is easy, it will have a small reward, and a severe hardship will have a tremendous reward. Because Alläh is full of bounty to mankind, if He tests them with severe hardship, He bestows upon them huge rewards. And if the hardship is easy, the reward will be less.

"Verily if Alläh loves a people He will put them to test. So whoever is pleased (with Alläh's decree), Alläh is pleased with him. And whoever is angry, receives Alläh's anger."

And this is glad tidings for the believer: if he is tested with hardship, he shouldn't think Alläh hates him; rather, this could be from the signs of Alläh's love for His slave. He (may He be exalted) tests him with hardships, so if he is pleased with it and is patient and seeks the reward from Allah, Allah is pleased with him. And if he is angry, then he receives Allah's anger.

This is an encouragement for a person to have patience upon hardship until Alläh's pleasure is written for him. End of speech^[29]

Is it true that when Allah loves a people He tests them?

Question:“Is it true that Allah tests whom He loves, because we hear these kind of statements a lot?”

Answer:

“Yes, there comes in the Hadeeth that when Allah loves a servant He tests him. And the Prophet صلى الله عليه وسلم said:

"The people who are tried the most are the Prophets, then the righteous, then those who are like them."

Although they are Allah's beloved ones. Thus the beloved ones are tested with trials so that He (Allah) may purify them, raise their ranks and that they may be an example for others. Others would subsequently be patient; so that they may be emulated. This is why the Prophet صلى الله عليه وسلم said:

"The people who are tried the most are the Prophets, then those who are like them."

And in another narration: "The righteous, then those who are like them. The individual is tested according to his steadfastness (upon the religion)."

If there is strength in his religion the level of his trial is increased. That is why Allah tested the Prophets with great trials. Some were killed, some tortured, from them was he who's illness became severe and lasted for a long time like Ayub عليه السلام and our Prophet صلى الله عليه وسلم was harmed in Makkah and Madinah a great deal but despite that he صلى الله عليه وسلم remained patient.

The point is that the people of Iman and Taqwa are afflicted with harm according to their Taqwa and Iman.” End of speech^[30]

Never Judge Allāh’s Action & Wisdom

Prophet Mūsā (Moses) ﷺ once sought knowledge from a servant of Allāh, Khidr (peace be upon him). During their journey, Khidr performed actions that seemed puzzling or wrong to Mūsā ﷺ:

1. He damaged a boat belonging to poor people.
   
2. He killed a young boy.
   
3. He rebuilt a wall in a town whose people refused to host them.
   

Each time, Mūsā ﷺ questioned Khidr’s actions, thinking they were unjust. Khidr reminded him:

“Did I not tell you that you could not have patience with me?” (Qur’an 18:66–73)

Later, Khidr explained the wisdom behind each action:

• The damaged boat was to prevent it from being seized by a tyrannical king.
  
• The boy was destined to grow up to commit severe sins, and Allāh intended to replace him with a righteous child.
  
• The wall concealed treasure belonging to orphans, which would remain safe until they were mature.
  

This story teaches that the wisdom of Allāh is beyond human understanding, and one must not judge His(Allah's ) actions hastily. What may seem harmful or unfair could carry immense benefit or mercy.

Source: Qur’an, Surah Al-Kahf (18:60–82)

Wisdom Behind Calamities and Difficulties | Shaykh Muhammad bin Sālih al-'Uthaymeen

Al-Allamah Imam Muhammad ibn Salih Al-Uthaymeen rahimahullah said:

The specific calamities that befall a person are due to different reasons:

Either they are due to what his hand has earned: "And whatever strikes you of calamity, it is due to what your hands have earned. But He pardons much." [Quran 42:30]

So a person is punished for his sin in this world, and Allah expiates for him (his sin) with this calamity. And the punishment of this world is lesser than the punishment of the Hereafter.

For this reason, some people, when they commit sins and then suffer calamities and trials, they thank Allah for this, because they say: Allah knew my sin, so He punished me in this world before the Hereafter, and the punishment of this world is lesser than the punishment of the Hereafter.

Or they (calamities) are for the purpose of testing him, so that he may reach the level of perfection in having patience, because a person is between two states:

Either in a state of ease, in which case his duty is to be grateful (to Allah), or in a state of hardship, in which case his duty is to be patient.

A person doesn't reach the level of patience except with something that he is patient with. For this reason, the Messenger was trialled and afflicted more than others, to the point that he would become ill as two men among us become ill, and he was severely tested at death in order to raise his rank through the station of patience.

When a person is afflicted with a calamity, he has three or rather four states:

1. Either he is angry and dissatisfied in his heart or with his limbs, and this is the lowest degree and this person is sinful.
   
2. Or, he is patient and expects the rewards of Allah, despite his dislike for what happened, and this one has fulfilled the obligation and will have the reward of the patient ones.
   
3. The third state is more complete than patience, which is contentment. For the content person in both states (affliction and non-affliction) are equal in relation to the decree of Allah the Mighty and Majestic, and he says to himself, "Allah has not decreed this for me except for good," and he is not affected at all, neither in his heart nor with his limbs.
   
4. The fourth is the station of gratitude. How can he be grateful to Allah for calamity? We say, because of what I mentioned to you a little while ago, which is that he knows if he committed sins, then this is a punishment for his sins, so he thanks Allah that He hastened the punishment for him so that it occurred in this world and that is easier than it being in the Hereafter.End of speech^[31]

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[2] Section 6: Innovated Forms of Dhikr of Sufis and innovators

In Hindi/Urdu called Zikr.

Allamah Shaykh Salih al-Fawzan explained the ruling on using tasbeeh beads (misbahah/rosary beads):

1. Innovative Use:
   

• If a person uses beads believing they carry special virtue or bring nearness to Allah, this is considered innovation (bid’ah).
  
• Carrying large beads or wearing them as some Sufis do falls under showing off (riyaa) and has no basis in Shariah.
  

2. Permissible Use:
   

• Using beads merely to count tasbeeh without attributing any religious virtue is permissible (mubaah).
  

3. Preferred Method:
   

• It is better and more desirable to count tasbeeh using one’s fingers rather than relying on beads.
  

References:

• Nur alaa al-Darb, Fatawa Shaykh Salih al-Fawzan (1/81)
  
• Al-Bida’ wal-Muhdathaat (p. 343-344)
  

Key Point:
Beads themselves have no intrinsic religious reward; intention matters. Counting for convenience is allowed, but believing they carry spiritual merit is an religious innovation(bidah).

Source: https://www.bidah.com/articles/odvbl-the-ruling-on-using-beads-for-tasbeeh.cfm 

YouTube: https://youtu.be/IlDbCmF4sGc?si=xBsx1ZWCCpjZaEBQ 

Eminent Shaykh, may Allah grant you success.

The questioner asked: The name Allah is the greatest of names.

So is repeating the name Allah, Allah considered permissible dhikr?

Shaykh(Allamah Salih Al-Fawzan): This is the dhikr of the Sufis!

They are the ones who say Allah, Allah, Allah and consider that to be dhikr.

They do not say dhikr like: There is no deity worthy of worship in truth except Allah,

or I seek Allah's forgiveness and I repent unto Him.

Rather, they do it with singular names like Allah, Allah, Allah.

And some of them do not even say Allah but instead say: Hu, Hu, Hu (He, He, He).

And when they were asked why they do that, they replied:

“We fear that we might die before completing "la ilaha illAllah(there is no one worthy of worship in truth except Allah)”

This is what the shayāṭīn tell them to do.

End of speech

Allamah Shaykh Salih Al-Fawzan said:

The statement La ilaha illAllah, is the statement of sincerity, the statement of Taqwa, the Urwatul-Wuthqa and the divider between disbelief and Islām.

Many people do not pay attention to the requirements of this statement yet they are frequent in articulating it and remembering Allah by it, like the Sufis who have morning and evening portions (of remembrances and supplications) in which Lä iläha illAllah is repeated thousands of times, yet they supplicate to other than Allah; therefore it does not benefit them at all because they do not act by its requirements; they state it, recite it in their (morning and evening) portions and repeat it, yet they supplicate to the dead, they seek help from the buried and obey the Shaykhs of the Tariqahs who legislate for them acts of worship which neither Allah or His Messenger legislated; hence they do not take their laws from the Messenger, they only take it from their Shaykhs; so they are frequent in their articulation of La ilaha illAllāh morning and evening but their articulations of it does not enrich them at all, nor does it benefit.

And from the Sufis are those who do not articulate the statement completely, they claim that they have become the most selected ones of those selected; they do not say La ilaha illAllāh, rather they say "Allāh Allah". This is their dhikr (remembrance) they repeat "Allah Allah Allah," even though it is necessary to express it in a beneficial sentence; as for "Allah Allah", then is it purely a name which does not benefit (when merely repeated); and some of them do not utter the Magnificent Name (Allah), rather he will say: "Huwa Huwa Huwa") which is an absent particular, and this does not benefit anything because he is playing with this statement (Lä iläha illAllah); therefore it is obligatory to make note of these matters because the Shaytän, when he learnt that this statement is the statement of Islam and that the people were eager in articulating it and remembering (Allah) by it, he turned them away from it with these tricks and came to them with these whispers (waswas), and said to them:

"say: 'Allah Allah' or say: 'Huwa Huwa"" and some of them do not articulate it by saying Allah or Huwa, he only says it with his heart; all of this is games from the Shaytän, therefore it is obligatory to make note of this.

And from the people, are those who Shaytän has made heedless of the words La ilaha illAllah, he rarely says it, he does not remember Allāh by it except a little and he does not repeat it even though it is heavy on the scales as occurs in 'Kitāb-ut-Tawḥīd', that if it was placed on a (scale) pan, and the heavens and the earth and that which they contain, other than Allah, were put on a (scale) pan, the scale would surely lean to La ilaha illAllah for it is heavier than the heavens and the earth and that which they (the creation) contain other than Allah because it is a great statement; however few are those who pay attention to it, bring it to mind, or habituate their tongues in articulating and repeating it, except those whom Allah gives success.

End of speech Source: An explanation of the treatise : the meaning of the statement of Tawhid(La ilaha illAllah) authored by Shaykh Muhammad Abdul bin Wahab and explained by Shaykh Salih al-Fawzan.Get the book here: https://sunnisalafi.com/free-books/the-meaning-of-the-statement-of-tawhid-la-ilaha-illallah-exp-by-sh-al-fawzan 

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Chapter 3: Major Scholars Kalam(speech) based on Quran and Sunnah with the correct understanding

[3] Section 1: Do You Seek Forgiveness This Much? | Allamah Shaykh Ubayd al-Jaabiree

Allamah Shaykh 'Ubayd al-Jābirī said:
"The Last Messenger of Allah used to seek forgiveness from Allah one hundred times a day(Ṣaḥīḥ Muslim, Hadith 2702)," whilst being who he is—the most pious of servants to Allah, the most sincere in advice to Allah's servants, and the most excellent creation of Allāh in speech, action, and belief. And he stood until his feet became swollen, and when he was asked about it, he said, "Shall I not be a grateful servant?"

Therefore, continuous repentance, seeking forgiveness, whilst greatly increasing and adhering to righteous actions, will strengthen one's consciousness of their Lord, and his fear of Him in private and public. End of speech^[32]

[3] Section 2: Good Thoughts of Allah by Allmah Imam Abdul Aziz bin Baz rahimahullah

Allmah Imam Abdul Aziz bin Baz rahimahullah said:

When one perfect his actions, he will feel at ease. When one perfects his action, he will have good thoughts of his Lord.

Alläh says: I am how My slave thinks of Me. And I am with him when he remembers Me.^[33]

So, when one perfects his actions and is diligent in regards to it, it will result in having good thoughts of Alläh. And when one's actions are bad, it will result in having bad thoughts of Alläh.

So, it's a must for the believer to have Taqwa(fear) of Alläh, to magnify Alläh and to stay away from Alläh's prohibitions, and to perform that which He has obligated for him.

And from its signs is giving concern for the prayer and preserving them.

The Prophet said: The coolness of my eyes has been placed in the prayer.^[34]

The Prophet said: Whoever preserves the prayer, it will be a light and an evidence and salvation for him on the Day of Resurrectio & Whoever doesn't preserve the prayer, he will have no light, no evidence and no salvation for him. And on the Day of Resurrection he will be with Fir'aun, Hämän, Qärün and Ubay ibn Khalaf.^[35]

The Prophet said: The first affair of the slave that will be taken into account from his actions on the Day of Judgment will be his prayer. If it is upright, he will be successful and attain salvation. If it is corrupt, he will fail and suffer.^[36]

The Prophet said: The first affair to be taken away is the trust, and the last affair that will be taken away will be the prayer.^[37]

So, if you take yourself into account, and strive against your soul, and you preserve the prayers in the congregation, and you perfect your deeds, you will attain good thoughts of Alläh.

And you will be at ease with what He has promised His allies in regards to success and happiness.

No doubt! Verily, the allies of Alläh no fear shall come upon them nor shall they grieve. Those who believed and used to fear Alläh much. For them are glad tidings in the life of the present world and in the Hereafter. (10:62-64)

They are the ones who believed in Alläh and feared Him and were upright upon their religion. They are His allies.

So, whoever perfects his actions and strives against his soul in perfecting his actions, he will attain good thoughts of Alläh.

So, whoever performs his actions in a bad way, he will have bad thoughts of Alläh.

There is no might nor power except with Alläh!

TRANSLATED BY: Abu Owais Balaswad

End of speech^[38]

[3] Section 3: Weapons of the believer

Weapons of The Believer Against Sinning | Shaykh Abdul-Aziz Ibn Baz

Questioner:
I have a soul that loves good, but it is weak. It has no firm resolve to refrain from sinning. Every time I see an opportunity to sin, my soul is too weak to refrain from committing it. So is there a cure or remedy for this that you can direct us to?

Shaykh 'Abd al-Aziz bin 'Abdullah bin Bāz:
Yes! Allah said: "Man was created weak" [Q 4:28]
However, Allah gave you weapons to strengthen you. He gave you weapons that strengthen the heart, such as:

1. Obeying Allah
   
2. Frequently engaging in the remembrance of Him
   
3. Recalling His Omnipotence and the rights that He
   

In addition to the fact that you are traversing back to Him and you will be questioned: "By your Lord, We shall certainly call them all to account regarding what they used to do" [Q 15:92].

Furthermore, you will be deserving of punishment for your bad deeds and reward for your obedience, so think about this and do not follow sinful desires, as they will lead you astray from the path of Allah.

Also, know that the soul commands man to commit immorality except those whom Allah has bestowed mercy on, so do not give in to what the soul desires. Allah said: "As for the person who fears the standing before his Lord and forbids the soul from its desires, then indeed paradise will be its abode" [Q 79:40-41].

So whenever your soul calls you to sin, remind it that the danger in sinning is severe and that it is not allowed to disobey Allah and that it is threatened with the anger and punishment of Allah unless He forgives you — and you do not know whether you will die in that condition or whether you will be pardoned or punished.

So remind your soul, strive against it, and beware of the consequences of being permissive in this regard. If you are granted success in doing this, Allah will aid you in subduing it.

End of speech^[39]

---

[4] Section 4: Worship Allah based upon love, fear and hope

This Questioner says: “Those who say: “We only worship Allah upon love for him and we do not fear his punishment and we do not desire his reward.” Who are they and what is the ruling of their statement?”

Allamah Shaikh Saalih al-Fawzaan rahimahullah said: “This is a statement of the Sufiyyah(sufis); it is an error and refuge is sought with Allah, this is in opposition to the methodology of (all of) the Prophets.

“Verily, they used to hasten on to do good deeds, and they used to call upon Us with hope and fear, and used to humble themselves before Us.” Surah Al-Anbiya’ Verse 90

“Those whom they call upon [like Isa – son of Maryam, Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest; and they [Isa, Uzair (Ezra), angels and others] hope for His Mercy and fear His torment. Indeed the torment of your Lord is (something) to be afraid of.” Surah Al-Isra Verse 57

Therefore whoever worships Allah upon fear only then he is a Khaarijee, whoever worships Allah upon hope only then he is from the Murji’ah and whoever worships Allah upon love only then he is a Sufi.

And (finally) whoever worships Allah upon Love, Hope and Fear then he is a believer upon Tawheed.”

End of speech^[40]

[4] Section 5: People of Knowledge fear Allah much

Allah ﷻ says in Surah Fāṭir (35:28):

"It is only those who have knowledge among His slaves that fear Allah."

This verse shows that the true fear of Allah (khawf) is tied to ʿilm (knowledge). The more a person knows Allah through His names, attributes, and commands, the deeper their fear, awe, and obedience to Him.

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) explained this verse by saying:

• “Anyone who fears Allah has knowledge, which is true.”
   Meaning, genuine fear of Allah is itself a sign of beneficial knowledge.
  
• But he clarified: “It does not indicate that everyone who has knowledge fears Him.”-Source: From Majmoo’ al-Fataawa, 7/539
   In other words, not all people who possess knowledge act upon it; some may have information but lack taqwā and fear of Allah, so their knowledge does not benefit them..
  

📌 Highlight:

• Those who fear Allah are the real people of knowledge.
  
• Not everyone who has knowledge benefits from it—true knowledge must manifest in humility, obedience, and fear of Allah.
  

This is why scholars (ʿUlamāʾ) are described as the ones who truly fear Allah, because their knowledge leads them to awareness of His greatness and their own weakness.

Allah ﷻ said:

“It is only those who have knowledge among His servants who fear Allah.” (Surah Fāṭir 35:28)

This ayah highlights that the more a person knows Allah’s greatness, the more they humble themselves before Him. The scholars (ʿUlamāʾ) embody this reality through their caution, humility, and carefulness in speech and verdicts.

For example, Shaykh ʿUbayd al-Jābirī (رحمه الله) mentioned about Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) that when he was asked about Sayyid Quṭb, the Shaykh initially replied: “I do not know; I read some of his books when I was young.” Later, when asked again, he referred the questioner to what Imām Rabīʿ al-Madkhalī (حفظه الله) had written, saying: “That is sufficient.” And in his final days, Shaykh ʿUbayd al-Jābirī narrated that Shaykh Ibn ʿUthaymīn said: “If it were not for caution, we would have declared him(Sayyiyad Qutub-head of ikhwani) a disbeliever(kafir).” This shows the extreme carefulness and fear of Allah that scholars have in making statements about people’s religion , with no personal hatred, jealousy, or worldly agenda involved..

Another example is with Allamah Muhaddith Shaykh al-Albānī (رحمه الله). When some of his students praised him in his presence, he immediately humbled himself and repeated the famous supplication of Abu Bakr al-Ṣiddīq (رضي الله عنه):

“O Allah, make me better than what they think of me, forgive me for what they do not know about me, and do not take me to account for what they say.”^[41]

These incidents demonstrate how the true scholars, like the Salaf and their inheritors, fear Allah far more than anyone else. Their knowledge produces humility, carefulness in speech, and constant awareness of Allah, fulfilling the meaning of the verse:

📌 “Indeed, only those who have knowledge among His servants fear Allah most.” (35:28)

Scholars as the Inheritors of the Prophets

The Prophet Muḥammad ﷺ said:

“The scholars are the inheritors of the Prophets. And indeed, the Prophets did not leave behind dinar or dirham, rather they left behind knowledge. So whoever takes it has taken an enormous share.”

This ḥadīth^[42] shows that the greatest inheritance is not wealth, but knowledge of the Qur’an and Sunnah, which guides people to Allah.

---

The Prophecy of Splitting

The Prophet ﷺ also foretold that this Ummah would split into sects, just as previous nations did. Outwardly, all may claim to be upon Islam, but in reality, there are many deviant sects and parties.

Splitting is the disease.

The Qur’an and Sunnah are the medicine.

The scholars are the doctors who prescribe and explain this medicine.

As Allāmah Imām Ibn al-Qayyim al-Jawziyyah al-Dimashqiyyah al-Hanbali (رحمه الله) said: “The Qur’an and Sunnah are the medicine, and the scholars are the doctors of the medicine who apply that cure.”

 Or,

in other words “Ignorance(jahal) is deadly disease and cure for it is two things, the proofs from the 1. Quran or  2.Sunnah and who is the doctor for this medicine is, well grounded scholars(Ulema).

Source: Do You Need To Speak Like A Road Man To Give Dawah? | Small Heath Birmingham link: https://www.youtube.com/watch?v=MVJBnz9Qju0 (timing from 4:23 onward)

Important Note:

Remember, there are a lot of people—especially those who love dunyā, want to spread misguidance and confusion. They always try to cut off the scholars from the laymen or average Muslims by saying: “The Qur’an and Sunnah is what the Prophet ﷺ told us to hold.”

I have met one uncle who is a hidden misguided person and he likes to talk about Islam by arguing a lot with local Imams of Ahl al-Hadith. When I said, “Name your scholars,” he didn’t mention any, while I mentioned my scholars’ names like Shaykh Fawzan, Al-Albani, Muqbil, Ibn ‘Uthaymeen, Bin Baz, and so on.In a conversation he mentioned to me Engineer Ali Mirza and Nouman Ali khan, I said they are misguided but he didn't name his scholars.

Even on one occasion, I heard him telling one of the Imams: “Don’t give me your understanding; you can teach me Urdu and Arabic, but don’t give me your understanding.” This is his behavior, and I know him very well. He comes from a Deobandi-Sufi sect.

He also mentioned to me that Ahl al-Hadith often mentions Ibn Taymiyyah and that they say, “Prophets are ma‘sūm (innocent), while Prophet Yūsuf is found to be a liar in the Qur’an.” Not only that, he also said that Allah’s hand means power, which is an Ashariyyah(ilmul kalam) belief.

Insha’Allah, in another article, I will mention this with a full refutation.

For me, he is Ahl al-Hawā, someone who follows his desires and shows enmity, jealousy, and hatred towards the Imams.

Remember, as Shaykh Fawzan said: People of bid‘ah and people of desire (ahl al-hawā) take one verse or one hadith, or a few Qur’an and Sunnah proofs, without considering all the related topics, and they make it seem as if “this is the truth.” Whereas scholars take all the proofs together, not picking Qur’an and Sunnah according to their desires just to comfort the soul. - [ Mentioning in my own words, you’ll find this in his book below.]

Full speech of Shaykh Fawzan:

Furthermore, affirmation of the Shahada La ilaha illAllah with the heart and pronunciation with the tongue is not sufficient, rather, it is essential to carry out its requirement, and that is by making sincere worship to Allah and leaving the worship of all that is other than Him; thus, La ilaha illAllāh is a statement pronounced, understood and applied, not a spoken statement only.

As for the Murji'ah, then they say: 'It is sufficient to say Lā ilāha illAllah' -or- 'It is sufficient to say it along with affirming its meaning and application is not binding, whoever says it is from the people of Paradise, even if he does nothing from what is binding from it, even if he does not pray, give Zakäh, make Ḥajj, fast, even if he does evil actions, major sins, adultery, stealing, drinking alcohol and doing whatever he wishes from the sinful actions and leaving all the acts of obedience." (This is) because according to them, Lā ilaha illAllāh is sufficient; this is the madh hab of the Murji'ah who remove actions from the actuality of faith and consider actions, if they are done, then it is a blessing, and if they are not done, then La ilaha illAllah is sufficient according to them; and they seek proof with Ḥadīths which state whoever says La ilaha illAllāh enters the Paradise, however the Messenger did not restrict to these Ḥadīths, for the Messenger had other Hadīths which limit these Hadiths, and it is essential that you combine between all of the speech of the Messenger, not that you take one part from it and leave another, because the speech of the Messenger explains and clarifies one (statement) by another (statement); as for the one who takes one part and leaves another, then he is from the people of deviation who follow:

مَا تَشَبَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ )

"...that which is not entirely clear thereof, seeking al-fitnah (polytheism and trials, etc.), and seeking for its hidden meanings..." [Al-Imran (3):7) The Messenger said: "Whoever said Lā ilāha illAllah and disbelieved in all that is worshipped other than Allah..." and this Hadith is authentic, then why are you heedless of it? And he said: "For indeed Allah has forbidden the Fire from the one who says La ilaha illAllah, seeking the Face of Allah thereby."

As for the one who says La ilaha illAllah and does not disbelieve in what is worshipped besides Allāh, and he supplicates to the Awliya' and righteous people, then this does not benefit his Lā ilāha illAllāh because the speech of the Messenger explains one (statement) by another (statement), and limits one (statement) by another (statement), so do not take some of it and abandon some of it; and Allah says:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَبَ مِنْهُ وَايَتٌ مُحْكَمَتُ

مُتَشَبِهَتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَبَهَ مِنْهُ )

هُنَّ أُمُّ الْكِتَبِ وَأُخَرُ

"It is He who has sent down to you (Muhammad) the Book (this Qur'an). In it are Ayat that are entirely clear, they are the foundations of the Book [and those are the Ayat of al-Aḥkām (commandments, etc.), al-Farā'id (obligatory duties) and al- Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear; so as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof..." [Al-Imran (3):7]

(i.e.) They take that which suits them and leave that which does not. And they say: "We seek proof by the Qur'an." We say: You are not seeking proof by the Qur'ān; if the Qur'an states something, then it has surely stated it, so then why you do take some of it and leave some of it?

وَالرَّ سِحُونَ فِي الْعِلْمِ يَقُولُونَ وَامَنَّا بِهِ كُلِّ مِّنْ عِندِ رَبِّنَا

"...and those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Ayat) are from our Rabb."" [Al-Imran (3):7]

(i.e. they believe in) the Muhkam (clear Ayat containing commandments, obligatory duties and capital punishments) and its Mutashābah (ambiguous yāt); they refer its Mutashābah to the Muḥkam, and explain, limit and determine by it. As for those who take the Mutashābah and leave the Muhkam, then this is the way of the people of deviation; so those who take the Hadith that "whoever says La ilaha illAllāh will enter the Paradise; and limit themselves to it, and they do not refer to the clear Hadiths in which there is the confinement and detail, then they are the people of deviation.

Therefore, it is obligatory on the student of knowledge, that he knows this tremendous principle (i.e. limiting what requires limiting), because it is the compriser of the Deen and foundation of the Millah (i.e. Islām); the objective is not that you take an Ayah or Hadith and abandon other than it, rather the objective is that you take the Qur'an and Sunnah entirely; and likewise with the speech of the people of knowledge, when a scholar says a statement, you do not take it alone until you refer it back to his complete speech, and follow up his speeches in his writings since one will limit the other, this is because they are upon the way of the Book of Allah and the Sunnah of His Messenger, so you refer the general to what is limited from their speech.

Thus, it is obligatory on the student of knowledge that he always takes this principle with him, and that he is wary of the path of the people of deviation who take what suits them and leave what does not suit them from the Book and Sunnah and the statements of the scholars, and they sever the texts and leave the remaining statements, or they leave the second statement which explains the first, and they take the unclear statement and leave the clear statement; many of those who claim to have knowledge are heedless of this matter, either they intend to misguide, or it is out of ignorance; so it is obligatory to have awareness of these affairs, and that it be a foundation and a principle with the student of knowledge.

End of speech Source: An explanation of the treatise : the meaning of the statement of Tawhid(La ilaha illAllah) authored by Shaykh Muhammad Abdul bin Wahab and explained by Shaykh Salih al-Fawzan.Get the free book here: https://sunnisalafi.com/free-books/the-meaning-of-the-statement-of-tawhid-la-ilaha-illallah-exp-by-sh-al-fawzan 

Yes, if you read the hadith, the Prophet ﷺ said: “I have left for you two matters: the Qur’an and my Sunnah; if you hold on to them, you will never go astray.” But there are other hadiths and Qur’an verses too:

• The Prophet ﷺ said: “Scholars are the inheritors of the Prophets.”
  
• The Prophet ﷺ said: “Allah will not take knowledge by snatching it away from people’s hearts but through the death of scholars.”
  
• Allah says: “The scholars fear Allah most.”
  
• Allah says: “Ask the people of knowledge if you differ about anything, and refer back to Allah and His Messenger.”
• The Prophet ﷺ said:”When Allah wishes good for someone, he gives him the understanding of Islam”.
  

The Prophet ﷺ also taught to follow the four rightly guided caliphs (al-khulafā’ al-rāshidūn 1. Abu Bakr ,2. Omar, 3.Usman 4. Ali may Allah pleased with them all), and Allah said: “I am pleased with the Prophet’s companions and promised them Paradise.” He also said to follow the best three generations:

1. The Ṣaḥābah
   
2. The Tābi‘īn
   
3. The Tābi‘ al-Tābi‘īn
   

So, if you conclude and gather all of this, Imām Ibn al-Qayyim al-Jawziyyah al-Dimashqiyyah al-Hanbali (رحمه الله) mentioned in one sentence:

“The Qur’an and Sunnah are the medicine, and the scholars are the doctors of the medicine who apply that cure.”

Or in other words:

“Ignorance (jahl) is a deadly disease, and the cure for it is two things: proofs from 1. Qur’an or 2. Sunnah. And the doctor for this medicine is well-grounded scholars (Ulamā’).”

Source: Do You Need To Speak Like A Road Man To Give Dawah? | Small Heath Birmingham (YouTube, timing 4:23 onward) link: https://www.youtube.com/watch?v=MVJBnz9Qju0

One thing you need to notice:

If someone only quotes the Prophet ﷺ saying to follow the Qur’an and Sunnah without referring back to scholars, say:

“Everyone has the Qur’an and Sunnah in their home, in their pocket, on mobile phones, and freely available on the internet. Why are you preaching? Does that mean no-one should teach, give advice, or deliver khutbahs because everyone has access to Quran and Sunnah directly?”

Of course, this does not make sense. Anyone can read the Qur’an and Sunnah directly, but understanding and guidance come through scholars. People of bid‘ah, like the Ikhwānīs or Ahl al-hawā- (people of desires who like to follow his desire), misuse this idea to justify their desires.

Oh servant of Allah, fear Allah. Do not destroy yourself or others.

The compilers of hadith—Imām Bukhārī, Muslim, Abū Dāwūd, Tirmidhī, Ibn Mājah, etc.—narrated from innovators (e.g., Nasbīs, Khawārij, Shī‘ah) according to the usūl of hadith to verify the level and grade of each narration. But they did not take religious understanding or guidance from them. Narrating a hadith is not the same as taking knowledge from innovators.(scholars mention this, shaykh arafat al-muhammadi clarified it).

For example, Imām Bukhārī had around 1,500 narrators, and only about 70 were accused of innovation, Yet you will never find in Imam Bukhari’s Sahih that by quoting a hadith he narrates, he also takes or accepts the understanding of the hadith from that innovator narrator. He only collected the hadith and verified its chain (isnād) and text (matn).

Always remember: narrating a hadith is not the same as seeking knowledge or taking religious understanding from the innovator narrator.

Also, note that bid‘ah differs in severity: some are bid‘ah mukaffirah, which means those bidah which constitute either major or minor shirk/kufr and some are not.

Therefore, everyone having the Qur’an and Sunnah does not make teaching and preaching unnecessary. The Prophet ﷺ said:

“When Allah wishes good for someone, He grants him understanding of the religion.”

He did not say: “He gives them only the Qur’an and Sunnah.”

Always remember the principle of Ibn al-Qayyim:

“The Qur’an and Sunnah are the medicine, and the scholars are the doctors of the medicine who apply that cure.”

Or in other words:

“Ignorance is a deadly disease, and the cure is proofs from Qur’an and Sunnah, with scholars as the doctors.”

Yes Scholars Are Not Proof in Themselves

In Islam, the Qur’an and Sunnah are the ultimate proofs. Scholars, no matter how great, are human beings who can be right or wrong. As Imām Mālik رحمه الله said:

“Everyone’s statement can be accepted or rejected except the one in this grave.”
— Referring to the Prophet ﷺ

So, scholars are guides and teachers, but they are not infallible.

Etiquette in Dealing with Scholars’ Mistakes

Even though scholars may err, we are commanded to deal with their mistakes with respect and good manners, not insults or mockery. This is part of the adab (etiquette) of knowledge.

A good example is how today’s Sunni-Salafi scholars deal with the mistakes of Allamah Imām Abū Ḥanīfah رحمه الله. Despite disagreeing with him in some matters:

• They acknowledge his greatness in fiqh.
  
• They praise his efforts, sincerity, and status.
  
• They point out mistakes with evidence, but never with hatred or disrespect.
  

Balance Between Respect and Correction

• Respect their rank – scholars carried knowledge and served the ummah.
  
• Correct their errors – but using Qur’an and Sunnah proofs, not emotions.
  
• Pray for them – that Allah forgives their mistakes and rewards their good.
  

✅ This balanced approach protects us from two extremes:

1. Blind following (taʿaṣṣub) – treating a scholar’s word as infallible.
   
2. Disrespect (su’ al-adab) – dishonoring the people of knowledge.

Mistakes of Scholars: Two Categories

1. Those within Ahlus-Sunnah wal-Jamāʿah (Sunni–Salafiyyah)
   

• Their foundation is Qur’an and Sunnah with correct methodology.
  
• They are acknowledged for their rank, status, sincerity, and efforts.
  
• They may fall into mistakes — but they are excused because of the hadith:
  

2. The Prophet ﷺ said:
   “When a judge makes ijtihād and is correct, he will have two rewards; but if he makes ijtihād and is mistaken, he will have one reward.”
   (Sahih al-Bukhārī 7352, Sahih Muslim 1716)
   
   

• So their mistakes don’t remove them from Ahle-Sunnah-Salafiyah, rather we respect them and correct their mistakes with proofs.
  

2. Those from Ahlul-Bidʿah (People of Innovation)
   

• Their principles are built on false usool (foundations) and deviant methodologies.
  
• They cannot be accepted as rightly guided imāms.
  
• Our stance:
  

• We don’t love them, but rather hate them for the sake of Allah.
  
• We refute them with Qur’an and Sunnah.
  
• But we don’t call for physical fighting against them; the refutation is with knowledge and evidence.
  

The Calamity of Persisting on Error

Making a mistake is not the real problem — every scholar can slip.
The real calamity is when someone is corrected but persists upon falsehood and arrogance.

The Priority in Our Times

When major shirk is widespread — such as:

• Calling upon prophets and awliyā’ after their worldly death for help and assistance,
  
• Seeking help and assistance from the dead,
  
• Grave worshipping,
  

…then focusing on minor mistakes of rightly guided scholars while neglecting the danger of extreme Sufis (Barelvis, Naqshbandis) and extreme Shīʿas (Rāfiḍah) shows clear misguidance.

Such a person:

• Wants dunya,
  
• Seeks to please people,
  
• And does not care about defending tawḥīd or hurting the feelings of people upon shirk.
  

✅ This is the balanced manhaj of Ahlus-Sunnah:

• Respect Ahlesunnah- Salafī scholars.
  
• Refute the innovators with evidence.
  
• Prioritize the fight against major shirk, major kufr, Bidah Mukafirah and bidʿah.
  

sources: - 1. https://youtu.be/sU8hS7PjrA4?si=USZyMJecrIEeC1fk 

• 2. Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh(link: https://youtu.be/b54gDyGHVQs?si=p8RMr2EEum1YH4th )

• 3. Is Imam Abu Hanifah A Misguided Scholar?! | Shamsi(link: https://youtu.be/0Z3u30UrV_U?si=tsq3NzEsYrMc2mcW)

• 4. Follow The Prophet ﷺ or Abu Hanifah? | Shamsi at Speakers Corner (link: https://youtu.be/rKmZVKZCcAc?si=IIh2AyD5R7IKc5pe )

• 5. French Algerian Hanafi Challenges Shamsi On Blind Following In Islam | Speakers Corner(link: https://youtu.be/N55A7PIBQws?si=x9U8LusrVAogQEaq )

• 6. Imâm Abû Hanîfah, our Imâm Our Role Model! Sheikh Fawzan (link: https://youtu.be/bezdYec_1RM?si=qp5DbzwYbrV_W_Jf )

• 7. https://youtu.be/6UEtcIjOyI8?si=AH3hSGwPoaliNomx 

• 8. https://youtu.be/3sYQPnJgrRw?si=-axsQ4wOkexHeyOV 

• 9. https://youtu.be/HTNg7rIZUSM?si=YWEIM3df-7ilBWTW 

• 10. If a Student Falls into Mistakes, Should We Hate and Warn Against Him? - Shaykh al-Fawzan (link: https://www.youtube.com/watch?v=0S6YZSVDBvo)

• 11. Aqidah is the Most Important Thing | Shaykh Salih al-Fawzan (link: https://youtu.be/GISdeIxfV1k?si=SWeYg4qva7lu1PFv )

• 12. Study Aqeedah for 5 Months - Shaykh Muhammad Amaan al-Jaami(link: https://youtu.be/B9YfUj8Slbg?si=Pka6tIJYRkDgQcIJ )

• 13. Why Do We Always Talk About Tawhid & Shirk? | Shaykh Muhammad Aman al-Jami(link: https://www.youtube.com/watch?v=FOKYa6A_Lko )

• 14. Studying Tawheed and Aqeedah | Shaykh Muhammed Amaan al Jaami (link: https://www.youtube.com/watch?v=LiSguHXWDPg)

• 15. Do I need a Tazkiyah (Commendation) to Teach and Give Da'wah | Shaykh Saalih al-Fawzaan(link: https://youtu.be/pACfpSikcQs?si=vNtsIYfQ3SxnEyMk )

 

• 16. Shirk is NOT ONLY Worshipping Idols! | Shaykh Salih Al Fawzan(link: https://youtu.be/GNInjJ7AZgE?si=7HTIjmaplnViOLtg )

• 17. https://youtu.be/cSpWQCFzNd4?si=dgthFNLmElIjn4NM 

• 18. Refutation Of Mufti Muneer's Claim The Companions Differed In Aqeedah (link: https://youtu.be/QV_qKIQtEO8?si=tiRTKGg3jQNPrLfu )

• 19. Did the Sahaba Differ in 'Aqīdah? | Al-'Allāmah Sāliḥ al-Luḥaydān(link: https://youtu.be/zUJPZaF7oyo?si=NkowV-MljiQ8wUhf )

• 20. https://youtu.be/5BQIdv5Gx2o?si=KnV31TRRPUuexIoY 

End of sources

The Role of Scholars vs. People of Desire

There have always been Ahlul-Bidʿah (innovators) and People of Desire—those who prefer their whims over truth for worldly benefits. They try to cut the youth and common Muslims away from the scholars, so that people remain confused and divided. We see this in many sects and movements, such as al-Ikhwān al-Muslimūn and others like them.

The Death of Scholars = The Death of Knowledge

The Prophet ﷺ explained that Allah does not take knowledge by snatching it from people’s hearts, but rather by the death of scholars. When the scholars die, ignorance spreads, and people take ignorant leaders who misguide and are misguided. Source: [Sahih al-Bukhari 100, Sahih Muslim 2673a]

This shows the urgency of holding firmly to the scholars during our lifetimes, and mourning their loss when they pass.

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Purpose of Seeking Knowledge

The first purpose of seeking knowledge is not argumentation or prestige, but:

1. To remove ignorance from ourselves.
   
2. To worship Allah correctly based on knowledge.
   

Allah ﷻ said in Sūrah at-Taḥrīm (66:6):

“O you who believe, protect yourselves and your families from a Fire whose fuel is men and stones.”

So rectification begins with the self, then extends to the family, then to the wider community.

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Knowledge Must Lead to Action

Knowledge by itself—whether memorizing Qur’an or narrating aḥādīth—is only a means. The goal (al-Aṣl) is to act upon that knowledge.

• Knowledge without righteous action will not benefit.
  
• Such people may even be punished first on the Day of Judgment.
  

The Prophet ﷺ warned that among the first to be judged will be:

• A Qur’an reciter who learned only for show.
  
• A warrior who fought for reputation.
  
• A giver who gave charity to be praised.
  

All will be punished in the Hellfire because their knowledge and deeds were not sincere.

📌 Key Lessons Highlighted:

• Scholars are the inheritors of the Prophets.
  
• Splitting is a disease; Qur’an and Sunnah are the medicine; scholars are the doctors.
  
• Death of scholars = loss of knowledge, rise of ignorance.
  
• Purpose of seeking knowledge = remove ignorance, worship Allah with knowledge.
  
• Knowledge without action = punishment, not salvation.
  

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Lastly

People of Paradise will praise Allah in Jannah

Surah Yunus (10:10):
“Their call therein will be, ‘Exalted are You, O Allah!’ … and the conclusion of their call will be, ‘All praise is due to Allah, Lord of the worlds.’”

Surah Fatir (35:34–35):
“And they will say: ‘All praise is due to Allah who has removed from us all sorrow. Indeed, our Lord is Forgiving, Appreciative – the One who has settled us in the Home of Eternity out of His bounty, where no fatigue or weariness will touch us.’”

Surah Al-A‘raf (7:43):
“And they will say: ‘All praise is due to Allah who guided us to this; and we would never have been guided if Allah had not guided us.’”

In Paradise, the people of Jannah will glorify and praise Allah — ending with “All praise is due to Allah, Lord of the worlds.”

Yes, the people of Paradise will constantly praise Allah ﷻ, but before that the most important question is: How do we get into Jannah?

Follow below steps:

1. The First Priority – Entering Jannah to praise and see Allah

The Prophet ﷺ explained that Imān has over 60 or 70 branches, and the highest of them is La ilāha illa Allāh (Sahih Muslim). This is the foundation of Islam, our ʿAqīdah (belief). Aqīdah means something firmly tied in the heart without any doubts. Without it, no deeds will benefit.

2. Meaning of the Shahādah

The full testimony is: La ilāha illa Allāh, Muḥammadur Rasūl Allāh.

• La ilāha = Nothing has the right be worshipped in truth: To reject everything that is worshipped besides or along with Allah – idols, graves, saints, trees, stones, or anything
  
• Illa Allāh = To affirm that only Allah is worthy of worship in truth – this is Tawḥīd (singling out Allah in worship).
  
• Muḥammadur Rasūl Allāh = To worship Allah according to the way of the Prophet ﷺ, following his Sunnah.
  

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3. Shahādah and Its Conditions

The Shahādah does benefit a person – even if he committed major sins – as long as he avoids major shirk.

• Minor shirk (like showing off) does not take one out of Islam, though it is dangerous.
  
• Major shirk (directing any act of worship to other than Allah, like grave worship or seeking help from saints) nullifies the Shahādah and condemns one to the eternal Hellfire if a person dies without repentance.
  

Allah ﷻ says:

“Indeed, Allah does not forgive that partners be associated with Him, but He forgives whatever is less than that for whom He wills.” (Surah al-Nisā’ 4:48)

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4. The First Shirk in Human History

As Ibn ʿAbbās (رضي الله عنه) explained, the people of Nūḥ (عليه السلام) were originally Muslims. After the death of righteous men like Wadd, Suwāʿ, Yaghūth, Yaʿūq, Nasr, people began to honor them, then built idols in their memory, and eventually worshipped them. Thus, shirk began with exaggeration in respect for pious people. The same pattern exists today – especially in grave worship and excessive veneration of saints.

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5. The Greatest Act of Worship

Among the acts of worship, the five daily prayers are the greatest form of worship. The Prophet ﷺ said it will be the first thing asked about on the Day of Judgment. Other acts include charity, fasting, and hajj – but all must be done after Five times salah in 24 hours with pure Tawheed.

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6. Major Sins vs. Major Shirk

A Muslim who commits major sins like fornication, murder, rape, or disobeying parents may be punished in Hell for a time. But if he had pure Tawḥīd and died without shirk, Allah will eventually remove him from Hell and admit him to Paradise. The Prophet ﷺ said some people of tawheed(wording in Trimedhi)  will be burnt until they are like charcoal, then Allah will bring them out and place them in Paradise.

But if someone dies upon major shirk, with no repentance, they will never leave Hellfire.

• Imām al-Tirmidhī mentioned in his al-Jāmīʿ under ḥadīth no.2597 that the Messenger of Allāh ﷺ said: ‘Some of the people of tawḥīd(أَهْلِ التَّوْحِيدِ) will be punished in the Fire until they are coals. Then the Mercy (of Allāh) will reach them, and they will be taken out and tossed before the doors of Paradise.” He also said: ” The people of Paradise will pour water over them, and they will sprout as the debris carried by the flood sprouts, then they will enter Paradise.’ - Imam Ibn Baz mention it

• Imām Ibn Mājah mentioned in his Sunan under ḥadīth no.3122 from Abū Hurairah that when the Messenger of Allāh wanted to offer a sacrifice, he bought two large, fat, horned, black-and-white castrated rams. He slaughtered one on behalf of his nation, for whoever testified to Allāh with tawḥīd…
• Full article source: From Where Did the Word Tawhid Come from – Shaykh Abd al-Aziz Ibn Baz | Masjid Daar us Sunnah

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7. Three Types of Sins

1. Against creation – like oppression, harming people. This is unavoidable if a person doesn't forgive in this world but such people will not be in hellfire forever.
   
2. Between Allah and the servant – like missing prayers, watching haram, etc. These may be forgiven by Allah’s mercy.
   
3. Against Allah directly (ẓulm ʿaẓīm) – this is shirk, the greatest injustice, which Allah does not forgive if one dies upon it.
   

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8. Dua for Steadfastness

The Prophet ﷺ would frequently make this duʿā’:

“O Turner of the hearts, keep my heart firm upon Your religion.”
(Reported in al-Tirmidhī)

This is the attitude we must have – always asking Allah for firmness upon Tawḥīd and the Sunnah until death.

📌 Summary Highlights:

• Goal: Entry into Jannah.
  
• Key: Highest branch of faith = Shahādah (La ilāha illa Allāh Muḥammadur Rasūl Allāh).
  
• Condition: It benefits as long as major shirk is avoided.
  
• Warning: Major shirk = eternal Hellfire; major sins ≠ eternal Hellfire if Tawḥīd remains.
  
• Priority: Worship Allah alone, follow the Sunnah, establish the five prayers.
  
• Duʿā: Always ask Allah to keep you firm upon Tawḥīd until death.
  

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Yes – in Islam, repentance (tawbah) is only valid before the soul reaches the throat at the time of death or before the sun rises from the west (sign of the Hour). After that, repentance is no longer accepted. Here are the evidences from Qur’an and Sunnah:

1. Repentance before death – Qur’an

Surah An-Nisa (4:18):

“But repentance is not [accepted] of those who continue to do evil deeds until, when death comes to one of them, he says, ‘Indeed, I have repented now,’ nor of those who die while they are disbelievers. For them We have prepared a painful punishment.”

✅ Meaning: Once death arrives, the opportunity for repentance ends.

2. Repentance before death – Sunnah

The Prophet ﷺ said:

“The gates of repentance are open until the soul reaches the throat (at the time of death).”
 (Sunan Abu Dawood, Hadith 1519 – classified as Hasan by scholars)

✅ Meaning: After the soul reaches the throat, one can no longer repent.

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3. Repentance before the sun rises from the west

Surah Az-Zumar (39:53):

“Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’”

While this verse encourages repentance, the Prophet ﷺ said:

“The Hour will not be established until the sun rises from the west. When it rises, then repentance will no longer be accepted for anyone.”
 (Sahih Muslim, Hadith 7015)

✅ Meaning: After this cosmic sign, Allah will no longer accept repentance.

Summary

1. Tawbah is valid only while alive and before death approaches.
   
2. Tawbah ends when the soul reaches the throat at the time of death.
   
3. Tawbah ends when the sun rises from the west, which is one of the major signs of the Last Day.
   

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Whole Article (2) Summary in Points:

1. Introduction
   

• All praise belongs to Allah alone, without partners.
  
• Worship is based on love, fear, and hope — all must be combined.
  
• Explanation of “Al-ḥamdu lillāhi rabbil-‘ālamīn” (Qur’an 1:2) with deep meanings of Rabb (Owner, Master, Sustainer, Nurturer).
  
• Allah is Lord of all creation — humans, jinn, angels, animals, plants, seen and unseen realms.
  
• Allah’s Lordship means only He deserves worship.
  
• Our deeds do not add or reduce Allah’s Kingdom (Hadith Qudsi).
  

2. Authentic Duʿā, Dhikr, and Praise of Allah
   

• Most beloved deeds are consistent, even if small.
  
• Duʿā: personal supplication.
  
• Dhikr: remembrance of Allah (by speech, action, belief).
  
• Adhkār: specific phrases taught by the Prophet ﷺ.
  
• Virtue of Dhikr explained by scholars (Salih al-Fawzan, etc.).
  
• Best Dhikr for uneducated: seeking forgiveness (Sayyid al-Istighfār).
  
• Warning: Do not be amazed by your deeds, fear Allah’s acceptance.
  
• Self-amazement ruins deeds; gratitude must be shown instead.
  
• Remembrance purifies and softens the heart; neglect hardens it.
  
• Advice: Do Dhikr mindfully, not hastily (Shaykh Al-Albani).
  
• Qur’anic supplications in sujūd are allowed (Ibn Bāz).
  

3. Knowledge and Action
   

• Knowledge is a means; action is the essence.
  
• Scholars stressed: Knowledge without action is useless and leads to punishment.
  
• Knowledge must produce righteous deeds.
  
• A true scholar is one who follows good and avoids evil.
  
• Quran and Hadith warn of scholars who don’t act upon knowledge.
  
• Acting upon knowledge makes it a proof for you, neglect makes it a proof against you.
  
• Seeking knowledge should be gradual, like nourishing a child step by step.
  
• Overloading knowledge without method misguides understanding.
  
• Knowledge + sincerity = guidance; otherwise, it becomes harmful.
  
• A Muslim must always remain in learning/teaching until death.
  

4. Daily Duʿā and Dhikr in Ṣalāh (Prayer)
   

• Before wuḍūʾ: Bismillah.
  
• Entering masjid: Allahumma iftah li abwāba raḥmatik.
  
• Opening Takbīr: Allāhu Akbar.
  
• Adhān phrases.
  
• Sūrat al-Fātiḥah (praise to Allah).
  
• Rukūʿ: Subḥāna Rabbīya-l-ʿAẓīm.
  
• Rising: Samiʿa Allāhu liman ḥamidah…
  
• Sujūd: Subḥāna Rabbīya-l-Aʿlā.
  
• Tashahhud with clarification on wording “al-salāmu ʿalayka ayyuhan-nabiyyu.”
  
• After Ṣalāh: Subḥānallāh, Al-ḥamdu lillāh, Allāhu Akbar (33 each).
  
• Duʿā after prayer should be individual, not collective.
  
• Exiting masjid: Allāhumma innī asʾaluka min faḍlik.
  

5. Common Daily Duʿā and Dhikr Outside Ṣalāh
   

• Saying Bismillah before actions.
  
• Duʿā before/after eating, drinking, waking, sleeping.
  
• Morning & evening adhkār.
  
• Master supplication for forgiveness (Sayyid al-Istighfār).
  
• Duʿā when entering/leaving home, bathroom, wearing clothes.
  
• Islamic greetings: As-salāmu ʿalaykum wa raḥmatullāh.
  

6. Weekly Duʿā (Friday / Jumuʿah)
   

• Recite Sūrat al-Kahf.
  
• Increase salāh (durūd) upon Prophet ﷺ — angels convey it to him.
  
• Darood Ibrahim in prayer.
  
• Saying “Sallallahu Alayhi Wasallam” when Prophet’s name is mentioned.
  

7. Yearly / Hajj Duʿā
   

• Best duʿā on Day of ʿArafah: Lā ilāha illallāh waḥdahu lā sharīka lah…
  
• Standing at ʿArafāt is the essence of Hajj.
  
• Day of ʿArafah = forgiveness, completion of religion, fasting for non-pilgrims.
  

8. Seasonal Duʿā (Eid & Ramadan)
   

• Eid Takbīr: Allāhu Akbar, Allāhu Akbar, Lā ilāha illallāh…
  
• Eid greetings: Taqabbalallāhu minnā wa minkum or “Eid Mubarak.”
  
• Ramadan greetings: Ramadan Mubarak or Ramadan Sharīf allowed; avoid Ramadan Kareem.
  

9. Occasional Duʿā
   

• Seeing the new moon.
  
• Duʿā for traveling.
  
• Other situational supplications.

10. Innovated Dhikr of Sufis – Using beads with belief of special virtue is bidʿah; permissible only for counting. Preferred: fingers. Repeating “Allah, Allah” or “Hu, Hu” is an innovated Sufi practice, not Sunnah.
    
11. Seeking Forgiveness – Prophet ﷺ sought forgiveness 100 times daily despite being the most pious. Continuous istighfār strengthens taqwā and humility.
    
12. Good Thoughts of Allah (Husn al-Ẓann) – Perfecting deeds brings ease and good thoughts of Allah. Neglecting obligations like prayer results in ruin and bad thoughts of Allah.
    
13. Weapons of the Believer – To fight sin: obey Allah, engage in dhikr, recall accountability, fear Hell, and suppress desires. Constant self-reminder protects from sin.
    
14. Balance of Love, Fear, and Hope – Worship only by love = Sufi error. Worship only by fear = Khārijī. Worship only by hope = Murjiʿī. Correct belief: combine love, fear, and hope.
    
15. True People of Knowledge – Those who fear Allah most are the real ʿulamā’. Knowledge without humility is useless. Beneficial knowledge leads to awe, obedience, and caution.
    
16. Scholars as Inheritors of Prophets – Prophets left knowledge, not wealth. Scholars preserve Qur’an and Sunnah, guiding people like doctors applying medicine to ignorance.
    
17. Danger of Ignoring Scholars – Some claim “Qur’an and Sunnah are enough” while rejecting scholars. This is deception. Guidance requires Qur’an, Sunnah, and qualified scholars.
    
18. Splitting of the Ummah – Prophet ﷺ foretold divisions into sects. Cure lies in Qur’an, Sunnah, and reliance upon scholars of Ahl al-Sunnah.
    
19. Method of Hadith Scholars – Compilers like Bukhārī narrated from some innovators but never took their religious understanding — they verified isnād and matn only. Proof is Qur’an and Sunnah, explained by sound scholars.
    
20. Final Principle – Ignorance is a disease; Qur’an and Sunnah are the medicine, and scholars are the doctors. Following them with sincerity protects from bidʿah, shirk, and misguidance.

21. Role of Scholars vs. People of Desire – Innovators and sects (Ikhwān, Sufis, etc.) try to cut Muslims off from scholars to spread confusion. Holding firmly to scholars is essential.
    
22. Death of Scholars = Death of Knowledge – Knowledge is lifted by the passing of scholars, not by removal from hearts. Ignorance spreads when scholars die, and misguided leaders arise.
    
23. Purpose of Seeking Knowledge – Not for argument or prestige, but to remove ignorance from oneself, worship Allah correctly, and protect family from the Fire (Qur’an 66:6).
    
24. Knowledge Must Lead to Action – Qur’an memorization, hadith narration, or jihad without sincerity becomes a cause of punishment. First judged on Qiyāmah: ostentatious reciter, warrior, and donor — all punished for lack of sincerity.
    
25. Key Lessons Recap – Scholars inherit prophets, Qur’an & Sunnah are medicine, scholars are doctors. Death of scholars means ignorance, purpose of knowledge is action.
    
26. People of Paradise Praise Allah – In Jannah, believers will constantly glorify and praise Allah (10:10, 35:34–35, 7:43).
    
27. First Priority – Entering Jannah – Highest branch of faith: Shahādah (lā ilāha illa Allāh Muḥammadur Rasūl Allāh). Aqīdah must be firm in the heart without doubt.
    
28. Meaning of Shahādah – Reject all false gods, affirm only Allah’s right to worship, and follow the Sunnah of Prophet ﷺ.
    
29. Conditions of Shahādah – Benefits a person if major shirk is avoided. Minor shirk does not expel from Islam but is dangerous. Major shirk nullifies Shahādah and causes eternal Hellfire.
    
30. First Shirk in History – Began with exaggeration in honoring muslims righteous people after death (time of Nūḥ). Idols were made, leading to worship. Same pattern repeats in grave worship today.
    
31. Greatest Act of Worship – Five daily prayers are the foundation and first deed judged on Qiyāmah. Other worships (zakāt, fasting, ḥajj) follow, all built upon Tawḥīd.
    
32. Major Sins vs. Major Shirk – Major sins (murder, fornication, etc.) may lead to Hell temporarily, but not eternally if Tawḥīd remains. Major shirk, however, ensures eternal Hellfire without repentance.
    
33. Three Types of Sins –
    

• Against creation (oppression, harm) — settled between people.Allah will not leave on the day of judgement if person didn’t settle each other in this world.
  
• Between Allah & servant (missed prayers, ḥarām acts) — may be forgiven by Allah.
  
• Against Allah directly — shirk, the greatest injustice.Not forgivable, if someone dies upon major shirk/major kufr, such person will remain in the hellfire forever(never ending punishment)
  

34. Dua for Steadfastness – Prophet ﷺ often prayed: “O Turner of hearts, keep my heart firm upon Your religion.” (Tirmidhī). A constant reminder to ask for firmness until death.
    
35. Repentance (Tawbah) – Accepted only before death (soul reaching throat) or before sun rises from the west (sign of the Hour). After that, no repentance is accepted.
    

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For a deeper understanding and detailed references, be sure to check the footnotes.

Footnotes:

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