[1] Fasting on Every Mondays and Thursdays

The Prophet Muhammad ﷺ was asked about fasting on Every Mondays. He replied:

“That is the day I was born and the day I received revelation.”
Sahih Muslim (1162), Riyad as-Salihin 1255

Additionally, he ﷺ said:

Al-Tirmidhi (747) narrated, in a hadith that he classed as hasan, from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Deeds are presented (to Allah) on Monday and Thursday and I like my deeds to be presented when I am fasting.” (Classed as sahهh by al-Albani in Sahih al-Tirmidhi.)

2. The Prophet's Death on a Monday

When Abu Bakr was on his deathbed, he asked Aisha:

“On which day did the Prophet die?”
She replied: “He died on Monday.”
He then asked: “What is today?”
She replied: “Today is Monday.”

References:

Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet (ﷺ) shrouded?' She replied, 'In three Suhuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."

Sahih al-Bukhari 1387

Narrated Az-Zuhri: Anas bin Malik Al-Ansari, told me, "Abu Bakr used to lead the people in prayer during the fatal illness of the Prophet (ﷺ) till it was Monday. When the people aligned (in rows) for the prayer the Prophet (ﷺ) lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'an and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet, Abu Bakr retreated to join the row as he thought that the Prophet (ﷺ) would lead the prayer. The Prophet (ﷺ) beckoned us to complete the prayer and he let the curtain fall. On the same day he died."

Sahih al-Bukhari 680

Narrated `Aisha: Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you." Narrated Abu Salama from Ibn `Abbas: Abu Bakr came out and `Umar , was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ)) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "Amma ba'du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him ..(up to the) grateful.' " (3.144) (The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.")

Sahih al-Bukhari 1241, 1242

Narrated 'Aishah [may Allah be pleased with her]: "The Prophet (ﷺ) died when he was sixty-three years old."

Jami` at-Tirmidhi 3654 Sahih hadith

 Allah's Statement to the Prophet ﷺ and the People

Surah Az-Zumar (39:30)

Arabic:
 إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

Translation (Sahih International):
 "Indeed, you are to die, and indeed, they are to die."

This verse affirms the mortality of both the Prophet Muhammad ﷺ and the disbelievers, emphasizing that death is inevitable for all.

Allah's Question Regarding the Faith of Believers

Surah Al-Imran (3:144)

Arabic:
 وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

Translation (Sahih International):
 "Muhammad is not but a messenger; [other] messengers have passed on before him. So if he dies or is killed, would you turn back on your heels? And whoever turns back on his heels will never harm Allah at all; but Allah will reward the grateful."

This verse addresses the believers, reminding them that the Prophet ﷺ is the best human(kahyerul bashr) and best messenger, and if he were to pass away or be killed, it should not cause them to abandon their faith.

Allah said in Surah Al-Imran verse 185: "Every soul shall taste death. And you will only be paid your full recompense on the Day of Resurrection."

Prophet Muhammad ﷺ was buried in Madinah very close to Al-Masjid an-Nabawi (the Prophet’s Mosque) but not inside the masjid. His grave is located in the Chamber of Aisha (Raḍiyallāhu ʿAnha), adjacent to the mosque, which is now part of the Green Dome area.

[2] I am not against collecting donations in the name of Islam or for Muslims. What matters is the basis and purpose of those donations.

• If the donations are collected based on major shirk or bid‘ah, then it is haram.
  
• If the donations are collected without involvement in major shirk or bid‘ah, then it is permissible, provided that the funds are used properly. If the people in charge misuse or corrupt the donations, their sins will be upon them, and Allah will judge them. In such cases, it becomes obligatory to replace those responsible with trustworthy individuals.
  

However, those who collect donations while committing major shirk or bid‘ah, caring only for fame, money, status, or worldly benefits like influence and voting, are clearly acting against the principles of Islam, and their actions are forbidden (haram) and co-operating on major shirk and bidah(relgious innovations).

[3] Fasting on Every Mondays and Thursdays

The Prophet Muhammad ﷺ was asked about fasting on Every Mondays. He replied:

“That is the day I was born and the day I received revelation.”
Sahih Muslim (1162), Riyad as-Salihin 1255

Additionally, he ﷺ said:

Al-Tirmidhi (747) narrated, in a hadith that he classed as hasan, from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Deeds are presented (to Allah) on Monday and Thursday and I like my deeds to be presented when I am fasting.” (Classed as sahهh by al-Albani in Sahih al-Tirmidhi.)

2. The Prophet's Death on a Monday

When Abu Bakr was on his deathbed, he asked Aisha:

“On which day did the Prophet die?”
She replied: “He died on Monday.”
He then asked: “What is today?”
She replied: “Today is Monday.”

References:

Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet (ﷺ) shrouded?' She replied, 'In three Suhuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."

Sahih al-Bukhari 1387

Narrated Az-Zuhri: Anas bin Malik Al-Ansari, told me, "Abu Bakr used to lead the people in prayer during the fatal illness of the Prophet (ﷺ) till it was Monday. When the people aligned (in rows) for the prayer the Prophet (ﷺ) lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'an and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet, Abu Bakr retreated to join the row as he thought that the Prophet (ﷺ) would lead the prayer. The Prophet (ﷺ) beckoned us to complete the prayer and he let the curtain fall. On the same day he died."

Sahih al-Bukhari 680

Narrated `Aisha: Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you." Narrated Abu Salama from Ibn `Abbas: Abu Bakr came out and `Umar , was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ)) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "Amma ba'du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him ..(up to the) grateful.' " (3.144) (The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.")

Sahih al-Bukhari 1241, 1242

Narrated 'Aishah [may Allah be pleased with her]: "The Prophet (ﷺ) died when he was sixty-three years old."

Jami` at-Tirmidhi 3654 Sahih hadith

 Allah's Statement to the Prophet ﷺ and the People

Surah Az-Zumar (39:30)

Arabic:
 إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

Translation (Sahih International):
 "Indeed, you are to die, and indeed, they are to die."

This verse affirms the mortality of both the Prophet Muhammad ﷺ and the disbelievers, emphasizing that death is inevitable for all.

Allah's Question Regarding the Faith of Believers

Surah Al-Imran (3:144)

Arabic:
 وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

Translation (Sahih International):
 "Muhammad is not but a messenger; [other] messengers have passed on before him. So if he dies or is killed, would you turn back on your heels? And whoever turns back on his heels will never harm Allah at all; but Allah will reward the grateful."

This verse addresses the believers, reminding them that the Prophet ﷺ is the best human(kahyerul bashr) and best messenger, and if he were to pass away or be killed, it should not cause them to abandon their faith.

Allah said in Surah Al-Imran verse 185: "Every soul shall taste death. And you will only be paid your full recompense on the Day of Resurrection."

Prophet Muhammad ﷺ was buried in Madinah very close to Al-Masjid an-Nabawi (the Prophet’s Mosque) but not inside the masjid. His grave is located in the Chamber of Aisha (Raḍiyallāhu ʿAnha), adjacent to the mosque, which is now part of the Green Dome area.

With all this clear evidence from the Qur’an, Sunnah, and understanding of the Salaf (Sahabah)—for example, when Abu Bakr (Raḍiyallāhu ʿAnhu) clarified to Umar (Raḍiyallāhu ʿAnhu) that the Prophet ﷺ will not return like Musa ﷺ after forty nights—there is no doubt that Prophet Muhammad ﷺ has passed from this worldly life. Yet, extreme groups among the Barelvi-Sufis, Naqshbandi Sufis, and some extremist Shias claim that the Prophet ﷺ and Awliyā’ Allah are still physically and spiritually alive in this world. They propagate this belief to justify asking for help and assistance from the Prophet ﷺ and the Awliyā’ Allah after their worldly death, falsely portraying it as not being major shirk. They even misuse several Qur’anic verses to mislead the general Muslim population.

Even children understand that Prophet Muhammad ﷺ passed away from this worldly life and entered the Barzakh—the unseen life of the grave. They are alive in the Barzakh but dead in this world, as Allah states: “They are alive, but you do not perceive it” and “They are alive with Allah”. This means that while the prophets and Awliyā’ Allah are alive in the unseen, they are not physically or spiritually present in this worldly life, as explained by Allāmah Imam al-Sinqeeti (Rahimahullāh).link: https://abdurrahman.org/2014/01/31/do-not-say-they-are-dead/ 

If anyone or any Sufis says to you, “Is Prophet Muhammad ﷺ dead?”, then tell him, “Do you even have doubt about it?” If you have doubt about this, then go and ask someone—ask those who have doubts like you, as I don’t have any doubts regarding Islam. Tell him, “If you don’t like the word ‘dead’ for prophets and Awliyā’ Allah, we will use a sweeter speech like ‘worldly death’ or ‘passed away from this world,’ but to say he’s physically and spiritually present and alive in this worldly life, even though he’s buried in Madinah, then you have doubts—so ask and discuss this issue with those who have doubts like you.”

This is how you answer them, not discussing or arguing at length, because how can you argue and discuss something which is obvious and whose reality is in front of you? If I am speaking to you one-to-one physically, and I say to you “Proof to me I am speaking to you right now”, of course everyone will consider me majnoon (mad), because something that is obvious and in front of reality itself is proof and self-evident; it does not need proof to establish it.

In the same way, even a child, when he sees the grave of the last Prophet Muhammad ﷺ, will acknowledge that the Prophet is no longer alive in this world, either physically or spiritually. But extreme Sufis and Barelvi-Sufis deny it, and this proves that they are majnoon (mad), which every rational human being can understand, as I have quoted from the Qur’an, Sunnah, and understanding of the Sahabah on the day of the Prophet’s death.

Imam Malik on Debating those who have doubts on Islam

“Arguing and debating about religion takes away the light of knowledge from the heart of the ‘abd.” A man said to him, “A man has knowledge about the Sunna. Should he argue for it and debate about it?” Malik replied, “No, he should inform [people] about the Sunna; if it is accepted [good], and if not, he remains silent.” Ibn Wahb said that when Malik would be approached by a person who follows his whims he would say, “As for me, I am upon clear proofs from my Lord. But as for you, you are in doubt. Go find another person in doubt like yourself and argue with him. ‘Say, this is my path, I call to Allah with clear insight, I and those who follow me, and I am not a pagan’” (12:108 Yusuf).

Source: Ibn Farhun, Burhan al-Din. Al-Dibaj al-Mudhhib fi Ma’rifat A’yan al-Madhhab, Dar al-Turath; vol 1, pp 115.

Scholars Don’t Debate Obvious Matters

Scholars generally do not debate matters that are self-evident or known by necessity—that is, things that are obvious and do not require proof because they themselves serve as proof.

A famous example of this principle occurred in a debate between an innovator claiming knowledge of the unseen and Allāmah Muḥaddith, Faqīh, Mujtahid, Muḥaqiq, Imam Muḥammad Naṣiruddīn al-Albānī.

In his time, a man claimed to possess knowledge of the unseen. People asked Imam al-Albānī about him. The Imam responded that the man was a liar. When the man received this message, he requested a debate.

During the sitting, Imam al-Albānī said before starting the discussion:

“I have some conditions (shurūṭ) before we begin.”

The man asked, “What are your conditions?”

Imam al-Albānī replied:

“Since you claim to have knowledge of the unseen, tell me what my conditions are? using your knowledge of the unseen.”

The man could not answer. The debate ended in less than a minute, and everyone understood that he was liar.

This incident illustrates a key point: knowledge of the unseen belongs solely to Allah, as established in the Qur’an and Sunnah, and He reveals it only to whom He wills. Any claim to possess such knowledge without proof is false and baseless. Source link: https://youtu.be/MDhgO6EYgOE?si=zzYUCCYEuiwXXM4f 

And there is also one similar approach of Imam Al Albani with takfiri mention by Shaykh Saleh al-Suhaymi rahimahullah link: https://youtu.be/ANP3HU-r4-I?si=m0nVW9mPaQFsZsdm 

[4] https://data2.dawateislami.net/download/special/static/pdf/fatawa/1436.pdf 

What we must remember is that the different exact date numbers (2, 8, 10, 12, 17, 18, 22 Rabi-ul-Awwal, etc.) are only scholars’ opinions, not from the Qur’an or authentic Sunnah.

What is confirmed in the Qur’an and Sunnah is that the exact day of the Prophet Muhammad (ﷺ) was Monday – both for his birth and his passing away. This is clearly recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

Now, the same way some scholars say his birth was on the 12th Rabi-ul-Awwal, other scholars also state that his death occurred on the 12th Rabi-ul-Awwal. This means the same day the Sufis and Barelvis celebrate with joy and sweets every year is also the day of the Prophet’s passing from this world.

The Exact word from the above pdf file-official fatwa on dawateislami official website:

Is 8 Rabi-ul-Awwal the Date of Birth Written in Fatāwā Razawiyyah?

Darul Ifta Ahl-e-Sunnat
 Question (Dawat-e-Islami):

What do the blessed ʿUlamā and Muftis state regarding the following matter?

Some people have published a sticker quoting Aʿla Hazrat, Imām Ahl-e-Sunnat Imām Ahmad Raza Khan (رحمة الله عليه), claiming that he wrote in his booklet Nutq-ul-Hilāl, Fatāwā Razawiyyah, Volume 26, that the birth of the Beloved Prophet (صلى الله عليه وسلم) was on 8 Rabi-ul-Awwal, while his demise was on 12 Rabi-ul-Awwal.

Is it really the opinion of Aʿla Hazrat Imām Ahmad Raza Khan (رحمة الله عليه) that the Prophet (صلى الله عليه وسلم) was born on 8 Rabi-ul-Awwal?

Answer

The research of Aʿla Hazrat, Imām Ahl-e-Sunnat, Imām Ahmad Raza Khan (رحمة الله عليه) is that the blessed birth of the Beloved Prophet (صلى الله عليه وسلم) should be commemorated on 12 Rabi-ul-Awwal.

• On page 411, Volume 26 of Fatāwā Razawiyyah, it is stated:
  
  
  “There are various opinions regarding the date of birth: 2, 8, 10, 12, 17, 18 and 22. But the most famous, accepted, and authentic is the 12th. In Makkah Mukarramah, the blessed house where the Beloved Prophet (صلى الله عليه وسلم) was born is always visited on the same date, as mentioned in Mawāhib-ul-Ladunniyyah and Madārij-un-Nubuwwah. On this date, a blessed Mawlid congregation is held, especially in that holy house.”
  
  
• On page 427, Volume 26, it is stated:
  
  
  “In the blessed Sharīʿah, being famous amongst the Jamhoor (majority of scholars) has great significance. The opinion of the majority is a strong proof. The 12th of Rabi-ul-Awwal is famous among the Jamhoor. However, according to astronomy, the date of blessed birth is the 8th Rabi-ul-Awwal.”
  
  

He further states:

“The common practice of Muslims in Ḥaramayn Sharīfayn, Egypt, Syria, other Islamic lands, and Hindustan is to commemorate the birth on the 12th. One should act accordingly.”

Explanation

When a researcher writes on a matter, he often mentions the different opinions of earlier scholars. In this case, Aʿla Hazrat Imām Ahmad Raza Khan (رحمة الله عليه) also mentioned the astronomical opinion that the 8th was the date. However, he clearly emphasized that the opinion of the Jamhoor (majority of scholars) is that the 12th Rabi-ul-Awwal is the authentic date and should be observed.

• In his poetry, Imām Ahmad Raza Khan (رحمة الله عليه) himself mentions the 12th as a moment of joy.
  
• His brother even wrote a complete poem (kalām) with “Barhween Tārīkh” (the 12th) as the rhyme scheme. He passed away in the lifetime of Aʿla Hazrat, and Aʿla Hazrat himself encouraged people to recite this kalām.
  

Thus, it is completely unfair to propagate that Aʿla Hazrat supported celebrating the Mawlid on the 8th. His declared position, both in Fatāwā Razawiyyah and in practice, was always the 12th Rabi-ul-Awwal.

Answered by:
 Mufti Abu Muhammad Ali Asghar Attari

[5] Shaykh Saleh Al-Sindh mention:

He(Prophet Muhammad) said, sallallahu ʿalayhi wasallam, narrated in Ahmad and al-Tirmidhi:

If the believer (Muslim) sins, his heart is blemished with a black spot. But if he repents, refrains, and seeks forgiveness, his heart will be polished. If he continues to sin, the blemishes will increase until Ran overtakes it, which Allah mentions:

“Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.”
 (Surah al-Mutaffifin: 14)

One evil deed after another, and after another… All of a sudden Ran has overcome the heart. Refuge is sought with Allah.

So he will not know what is good. Perhaps he may be detached from Iman and fall into disbelief.

Shaykh Saleh al-Sindi hafizahullah mentioned: Some of the Salaf would cry and say: You fear sins while I fear disbelief (Kufr)!

Sins may bring the individuals to disbelief.

How often have sins and evil deeds caused the individuals to fall into disbelief. Allah’s refuge is sought.

Being safe from it is an affair that is obligatory for whoever wants salvation for himself.

End of speech. Source: (1) You Fear Sins While I Fear Disbelief! Shaykh Saleh Sindi حفظه الله - YouTube (https://www.youtube.com/shorts/rGoYolUWIxc)

The Salaf used to fear kufr more than sins, because kufr is the greatest loss. At the same time, they did not take sins lightly, since persisting in them darkens the heart and can eventually drag a person into kufr or shirk. Thus, the Muslim’s path is to fear both — to guard his heart from disbelief, and to repent from sins quickly before they become a road to kufr.

Step 1 — What the Salaf meant

When some of the Salaf said:

“You fear sins while I fear disbelief (kufr)!”

They were teaching that the greatest danger is kufr  shirk, because it wipes out all deeds, takes a person outside Islām, and if he dies upon it, there is no forgiveness. So they placed priority on fearing kufr more than anything else.

Shirk – The Greatest Injustice (Zulm) against Allah

Allah said:

“Verily! Shirk (joining others in worship with Allah) is a great Zulm (wrong indeed).”
 (Surah Luqman 31:13 – Hilali & Khan)

Allah even rebuked the Prophet Muhammad ﷺ:

“And indeed it has been revealed to you (O Muhammad ﷺ), as it was to those (Allah’s Messengers) before you: If you join others in worship with Allah (shirk), surely (all) your deeds will be in vain, and you will certainly be among the losers.”
 (Surah Az-Zumar 39:65 – Hilali & Khan)

Shirk is Not Forgiven

Allah said clearly:

“Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.”
 (Surah An-Nisa 4:48 – Hilali & Khan)

And again:

“Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away.”
 (Surah An-Nisa 4:116 – Hilali & Khan)

Hadith Qudsi – Forgiveness for All Except Shirk

The Prophet ﷺ said that Allah said:

“O son of Adam, if you come to Me with an earth full of sins, and meet Me without associating anything with Me, I would come to you with an earth full of forgiveness.”
 (Sunan al-Tirmidhi, Hadith 3540 – Hasan(fair) according to al-Albani)

The Case of Prophet Ibrāhīm’s Father

Narrated by Abu Hurairah (رضي الله عنه):

The Prophet ﷺ said: “Ibrāhīm will meet his father Āzar on the Day of Resurrection, and on the face of Āzar there will be dust and darkness. Then Ibrāhīm will say: ‘Did I not tell you not to disobey me?’ His father will reply: ‘Today I will not disobey you.’ Ibrāhīm will say: ‘O my Lord! You promised me that You would not disgrace me on the Day when they will be resurrected. What disgrace can be greater than seeing my father in an ignoble state?’ Allah will say: ‘I have forbidden Paradise to the disbelievers.’”
 (Sahih al-Bukhari 3350)

The Case of Abu Ṭālib, Prophet’s Uncle

Narrated Abu Sa‘id al-Khudri (رضي الله عنه):

Narrated Al-Abbas bin `Abdul Muttalib:

That he said to the Prophet (ﷺ) "You have not been of any avail to your uncle (Abu Talib) (though) by Allah, he used to protect you and used to become angry on your behalf." The Prophet (ﷺ) said, "He is in a shallow fire, and had It not been for me, he would have been in the bottom of the (Hell) Fire."

(Sahih al-Bukhari 3883; Sahih Muslim 209)

Companions asked what intercession will benefit his uncle, and the Prophet ﷺ explained that without his intercession, Abu Ṭālib would have been in the deepest level of Hell.

Major Shirk vs. Minor Shirk

• Major Shirk: Whoever dies upon it without repentance will never be forgiven and will remain in Hellfire forever.
  
• Minor Shirk: Also not forgiven if one dies without repentance, but the person will not remain in Hell forever — he will be punished, then eventually admitted to Paradise.
  

Reminder from the Salaf

The Companions and righteous predecessors feared shirk, kufr, and hypocrisy — even though the Prophet ﷺ informed some of them by name that they were people of Jannah.

Ibn Abi Mulaykah (رحمه الله) said:

“I met thirty of the Companions of the Prophet ﷺ, all of them fearing hypocrisy for themselves.”
 (Sahih al-Bukhari, Book of Iman, Chapter 36)

Full quote:

Chapter (36): (What is said regarding) the fear of a believer that his good deeds may be annulled (lost) without his knowledge

And Ibrahim At-Taimi said, "When I compare my talks with my deeds (then I find that my deeds are deficient compared with my talks), I am afraid, my deeds deny what I talk." And Ibn Abi Mulaika said, "I met thirty Companions of the Prophet ﷺ and each of them was afraid of becoming a hypocrite and none of them said that he was as strong in belief as the angel Jibril (Gabriel) or Mikael (Michael)." And Al- Hasan (Al-Basri) said, "It is only a faithful believer who dreads hypocrisy and only a hypocrite who considers himself safe (is not afraid of hypocrisy).”

And one should be afraid, not to persist in hypocrisy and disobedience of Allah (by committing sins) without repenting to Allah جل جلاله immediately, as is referred to in the Statement of Allah تعالى: "And (they) do not persist in what (wrong) they have done, while they know." (V.3:135).

Our Condition Today

Today many Muslims fear poverty, losing wealth, or worry about how to earn more money — but the Prophets, Companions (Sahabah), righteous Salaf, and Imams feared shirk, kufr, and hypocrisy. This shows the difference in priorities: they were most fearful of losing their Iman, while we worry most about losing our Dunya, status, fame and wealth.

⚑ In short: Shirk is the gravest zulm(injustice). Allah does not forgive shirk unless repented from before death. Even intercession will not avail the mushrik — as seen in the cases of Ibrāhīm’s father and Abu Ṭālib. Minor shirk too requires repentance, though it does not condemn a Muslim to eternal Hellfire. The Salaf used to fear shirk more than anything, while today many Muslims fear poverty, losing status and fame, losing wealth, fear of disease more than shirk.

Step 2 — What Shaykh Ṣāliḥ al-Sindī explained

Shaykh Ṣāliḥ al-Sindī ḥafiẓahullāh clarified that sins are not “safe” either. Persisting in sins — even if they are less than shirk — may:

• Darken the heart, as mentioned in the ḥadīth of Abu Hurairah رضي الله عنه.
  
• Lead to Ran (covering of sins and evil deeds) mentioned in Qur’an 83:14.
  
• Make a person blind to guidance.
  
• Eventually, open the door to disbelief and shirk if one does not repent.
  

This is why the Salaf used to cry — not only because of the sin itself, but because they feared where continuous sin could drag a person.

I keep repeating sin after repentance what should I do listen the advice of Allamah Imam Abdul Aziz bin-Baz rahimahullah: I Keep Sinning After Repenting! What Should I Do? | Shaykh Abdul-Aziz Ibn Baz (https://www.youtube.com/watch?v=Q1SMlwg-A8s)

Step 3 — Combining both

So the correct understanding is:

1. The biggest danger is kufr and shirk — this is why the Salaf feared it most.
   
2. But sins are a pathway to kufr if repeated without tawbah, because the black spots accumulate until the heart is sealed.
   
3. Therefore, a believer must:
   

• Fear kufr/shirk the most.
  
• Fear sins as well, because they are doors leading to kufr if ignored.
  
• Always repent, polish the heart, and seek forgiveness.
  

[6] Jabir narrated that the Messenger of Allah (s.a.w) said: " Some of the people of Tawhid(أَهْلِ التَّوْحِيدِ) will be punished in the Fire until they are coals. Then the Mercy (of Allah) will reach them, they will be taken out and tossed at the doors of Paradise." He 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."

This clearly proves that the word Tawḥīd itself is explicitly mentioned in the ḥadīth.

Jami` at-Tirmidhi 2597 Sahih hadith source: From Where Did the Word Tawhid Come from – Shaykh Abd al-Aziz Ibn Baz | Masjid Daar us Sunnah (direct url link: https://dusunnah.com/article/from-where-did-the-word-tawhid-come-from-shaykh-abd-al-aziz-ibn-baz/)

Refutation of Ahl al-Bid‘ah & Ahl al-Hawā

Nowadays, the people of desires (Ahl al-Hawā) and innovators (Ahl al-Bid‘ah) — whether Ṣūfīs, Rāfiḍah (Shī‘ah), Qubūrīs or others — try to misguide the masses by saying:

• “There is no word Tawḥīd in the Qur’ān and Sunnah.”
  
• “There is no word ‘Aqīdah in the Qur’ān.”
  

They do this to confuse the people, keep them upon shirk, and secure followers, donations, and fame — instead of sincerely guiding them to the truth.

But this is false, because:

• The concept and even the word Tawḥīd exists in the ḥadīth itself (as quoted above).
  
• Words like ‘Aqīdah, Tawḥīd, Shahādah (Kalima), and Īmān are different in wording but the same in meaning, as clarified by the great scholars.
  

Statements of the Scholars

• Imām ‘Abd al-‘Azīz (رحمه الله) mentioned that Tawḥīd is the central essence of Islām.
  
• Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
  
  
  “The words ‘Aqīdah, Tawḥīd, Shahādah (Kalima), and Īmān all point to the same meaning, even though their wordings differ.”
  
  
• Shaykh Amān al-Jāmī (رحمه الله) also said:
  
  
  “‘Aqīdah and Īmān are the same thing.”
  
  Source: Study Aqeedah for 5 Months - Shaykh Muhammad Amaan al-Jaami (https://www.youtube.com/watch?v=B9YfUj8Slbg)

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

Source: (1) Implement Tawheed until Death | Shaykh Muhammad Amaan al-Jaami - YouTube (direct url link: https://www.youtube.com/watch?v=xOQckgqLG2Y)

Example of Overlapping Meanings

Just as in language, we say highest, tallest, greatest, largest — they differ in wording but point to the same meaning.

Similarly in Qur’ān translations:

• One translation says: “King of the Day of Judgment”.
  
• Another says: “Master of the Day of Judgment”.
  

Do these contradict each other? Absolutely not. They complement each other.

 The Qur’ān Revealed in Seven Aḥruf (Modes)

This is further clarified in the ḥadīth:

Ibn ‘Abbās (رضي الله عنه) reported:

Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shibab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden.
— Ṣaḥīḥ Muslim (819)

And in another narration:

Two companions disputed about Qur’ān recitation. They went to the Prophet ﷺ, and he said: “This Qur’ān has been revealed in seven Aḥruf (modes), so recite whichever is easy for you.”
 — Ṣaḥīḥ al-Bukhārī (No. 4991), Ṣaḥīḥ Muslim (No. 818)

This shows that different wordings can exist in Qur’ān and Sunnah with complementary meanings — not contradictions.

🔑 Conclusion

• The word Tawḥīd is present in ḥadīth (Jābir’s narration).
  
• The concept of Tawḥīd, ‘Aqīdah, Shahādah, and Īmān is found throughout Qur’ān and Sunnah, even if different words are used.
  
• Ahl al-Bid‘ah only deny this to confuse people and preserve their worldly interests.
  
• The Qur’ān itself was revealed in seven modes, showing that variation in wording does not negate the meaning but enriches it.
  

[7] 🔹 The Greatest Form of Worship After Tawheed

Yes, all worship is for Allah alone, but the greatest continuous act of worship after Tawheed is the five daily obligatory prayers (ṣalāh).

Allah said:

“And I (Allah) created not the jinns and humans except they should worship Me (Alone).”
 (Surah Adh-Dhariyat 51:56, Hilali & Khan)

🔹 Warning Against Abandoning Salah

There are two opinions among scholars:

1. Majority of scholars – Abandoning ṣalāh out of laziness (without denial) is a major sin, but does not expel from Islam. Only rejection of ṣalāh makes one a kāfir mushrik.
   

• This was held by Allamah Shaykh al-Albānī and others scholars. Source: The Ruling on the one who abandons Prayer – Shaykh al-Albaani – AbdurRahman.Org (direct url link: https://abdurrahman.org/2014/10/10/the-ruling-on-the-one-who-abandons-prayer-shaykh-al-albaani/)
  

2. Other scholars (strict opinion) – Abandoning ṣalāh, even out of laziness, is kufr.
   

• This was held by Allamah Shaykh Ibn Bāz, Allamah Shaykh Ibn ʿUthaymīn, Allamah Shaykh Ṣāliḥ al-Fawzān, quoting aḥadīth where prophet Muhammad peace be upon himsaid : “Between man and polytheism and unbelief is the abandonment of salat.”, - Sahih Muslim 82
  

🔹 Qur’ān Warnings

In the Quran Allah mention the condition of the people who don’t use to pray in this world, the people of paradise will ask to them:

"What has caused you to enter Hell?"

They will say: "We were not of those who used to offer the Salât (prayers),

Surah Al-Muddaththir (74:42-43)

Allah said:

“Then, there has succeeded them a posterity who have given up the prayers and have followed their lusts. So they will be thrown in Hell.”
 (Surah Maryam 19:59, Hilali & Khan)

And:

“But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil.”
 (Surah Maryam 19:59, another rendering)

🔹 Prophetic Ḥadīth on Salah

1. The line between Muslim & Kāfir:
    The Prophet ﷺ said:
   
   
   “Between a man and shirk and kufr there stands his neglect of the prayer.”
    (Sahih Muslim 82)
   
   
2. First thing questioned on Day of Judgment:
    The Prophet ﷺ said:
   
   
   “The first thing for which a person will be brought to account on the Day of Judgment will be his prayer. If it is sound, he will be successful, and if it is lacking, he will be ruined.”
    (Sunan al-Tirmidhi 413, Hasan)
   
   
3. Those who don’t pray resurrected with tyrants:
    The Prophet ﷺ said:
   
   Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, mentioned the prayer one day and he said, “Whoever preserves the prayers, they will be his light, proof, and salvation on the Day of Resurrection. Whoever does not preserve them will not have proof, nor light, nor salvation, and on the Day of Resurrection, he will be alongside Qarun, Haman, Pharaoh, and Ubayy ibn Khalaf.”

Source: Ṣaḥīḥ Ibn Ḥibbān 1467

Grade: Sahih (authentic) according to Al-Arna’ut

🔹 Hikmah in Friday Khutbah

Scholars advised that local imams should not confuse the general people with differences of scholarly opinions regarding kufr or not kufr. Instead, they should emphasize the seriousness of abandoning ṣalāh, using clear Qur’ān and ḥadīth warnings—so people wake up to the importance of ṣalāh.

🔹 Reality Today

Sadly, many Muslims pray only in Ramadan, on Fridays, or on Eid—thinking it is enough for Jannah. But the Prophet ﷺ made clear: only those who guard the five daily prayers will succeed.

✅ Conclusion:
 Performing the five daily prayers on time is the greatest act of worship after Tawheed, and neglecting them is either a path to major sin (according to majority) or kufr (according to strict opinion). Regardless, it is deadly dangerous—and the khutbah should warn people with Qur’ān and Sunnah, not hide behind differences.

[8] Source: “Why do the Salafīs say that it’s impermissible to blindly follow the Great Imāms such as Abu Hanīfah, Mālik, Ash-Shāfi’ī and Ahmad Ibn Hanbal, yet they blindly follow the scholars such as Ibn Bāz, Ibn Uthaymīn, Al-Albānī, etc?” Question 4 in the Manhaj. (direct url link: https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/)

 It is not a condition that before one acts upon the fatwā of a Scholar, the person must understand and comprehend the proofs behind the fatwā — meaning that an ‘ālim knows the proofs and principles upon which his fatwā is based, but that may not be something that the uneducated or unqualified Muslim understands — so just because a Muslim does not comprehend the proofs and principles is a not an excuse to withhold from accepting the fatwā. Indeed, Shaykh al-Albānī stated that to make it a condition that one must comprehend the proofs before acting on a ruling (edict or fatwā) issued by a scholar is from the innovated madhhab of the Mu’tazilah sect of Basrah as Al-Khatīb Al-Baghdādī stated in his book Al-Faqīh wal-Mutafaqqih.

Therefore, we do not say about every single fatwā for every single person that he must understand the source of the evidence before acting upon the fatwā.

And example: A man divorced his wife and there are several complications in his divorce. Maybe he divorced her with anger, so the scholar may ask which type of anger it was because a man does not divorce his wife when he is pleased with her! He divorces her when he is angry and upset with her. But he may regret what he said because his anger was extreme that caused him to lose control of his thought process or speech. So the ‘ālim will say “Were you angry?” and the man may say, “Yes.” The scholar will then ask which type of anger it was because anger, as Shaykh Ibn Bāz (rahimahullāh) said is of three types. The anger which is a general type of anger which is understandable because a man who divorces his wife is angry and upset with her. Or was it the anger that was like a rage? He was enraged with her and was in control to a degree, but spoke withou thought and control, then this divorce is not counted, meaning that it was the anger that made him divorce her. And the third type of anger is the anger where he did not know what he was saying at all because he was so enraged. Here you can see that anger is of different levels. Then, there may be added complications to this situation — so this man says to the scholar that his wife was menstruating at that time; he says that he cannot remember if it was the second or the third divorce he gave her; and that she cannot remember either; and there were no witnesses. These are real-life scenarios amongst general Muslims — no so much among Salafis, alhamdulillāh. So now the man asks the Shaykh if he is allowed spend the night with her. For this man to understand all of the complexities of what he has asked the ‘ālim would require for him to sit with this scholar for maybe a week, or even longer, and even then he may not understand because there are different opinions and evidences among the scholars.

Shaykh al-Albāni said that in these types of situations the Mufti of this general person is the scholar of Ahlul-Sunnah and Salafiyyah of his land. It is not to be said that taqlīd is absolutely forbidden for him because in certain fatāwā he may have to make taqlīd, otherwise, so what does he do!?

Another case is that a woman is bleeding and her bleeding is prolonged. She cannot tell the difference between istihādah and her menstrual cycle, and she cannot comprehend the complexities. She has read a few ahādīth but they do not make her affair easier in understanding. The bleeding stops and starts and it is connected to some medicine that she has taken. She needs to know whether she should pray the next prayer or not. By the time she understands the answer, a week may have passed, or two weeks, or maybe she never understands the answer because these are issues of complexity. So in that situation she has to make taqlīd of the Scholar.

Furthermore, we should understand Ahl as-Sunnah wal-Jamā’ah (the Salafis) do not say that we blindly follow Shaykh Ibn Bāz or Shaykh Ibn ‘Uthaymīn, or Shaykh al-Albānī, or Imām Abū Hanīfah, or Imām ash-Shāfi’ī in everything they rule upon. We do not say that. Rather, the fundamental principle is that we seek proofs, and we try and understand them, as that is light from Allah, the Qur’an and Sunnah, it is Revelation. We say that we follow these Imāms based upon authentic evidence they provide in the details of belief, how we pray, how we fast, how we understand the religion, in the affairs of Jurisprudence, in affairs of fatāwā. We take from these great scholars, like ash-Shāfi’ī, Abū Hanīfah, Ibn Taymiyyah, ‘Abd ar-Rahmān as-Sa’dī, al-Fawzān, Rabī’ al-Madkhalī, ‘Ubayd al-Jābirī — also Ibn Qudāmah the author Al-Mughnī in fiqh, an-Nawawī, and from the scholars of each era. We take from the statements of the scholars in accordance with their evidences.

The origin of Ahl as-Sunnah is to take the rulings and the positions of the scholars based upon their evidence, not that the average person regards himself to be a mujtahid, or someone who can interpret the verses of the Qur’ān and the ahādīth by himself. He needs an ‘ālim from Ahl as-Sunnah. An ‘ālim whose ‘ilm is to be taken because it is worthy of being taken. This is how we understand the following of the great scholars. We do not blindly follow Ibn Bāz, or Ibn ‘Uthaymīn, or al-Albānī, or Fawzān, or other than them. We do not blindly follow them, rather we look into their evidences because that is the origin, al-ittibā’. And if today a person holds a position from one scholar, but a few weeks later it is found that his position opposes an authentic hadith and what a group of Sahabah were upon, then the Sunni leaves his original position in favour of the proofs.

For full article refere here:  Source: “Why do the Salafīs say that it’s impermissible to blindly follow the Great Imāms such as Abu Hanīfah, Mālik, Ash-Shāfi’ī and Ahmad Ibn Hanbal, yet they blindly follow the scholars such as Ibn Bāz, Ibn Uthaymīn, Al-Albānī, etc?” Question 4 in the Manhaj. (direct url link: https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/)

[9] I heard Ustad(Teacher) Shamshi mention in one of his lectures the real story of Allāmah Imām Rabī Ḥādī al-Madkhalī.

An imam of a local community, whose people were accustomed to following him blindly, went to consult Imām Rabī. Imām Rabī observed the state of the people and said to the imam:

“Your people do not understand shirk and bid‘ah, so you should start speaking about shirk and bid‘ah in detail.”

The imam followed this advice and began explaining shirk and bid‘ah carefully and in detail from the minbar. Gradually, the people became upset. Arrogance and hatred arose in their hearts, and eventually, they began to harm the imam because of his speech on shirk and bid‘ah.

The imam later visited Shaykh Rabī to narrate what had happened. Imām Rabī told him:

“Now you are on the correct path of the prophets and messengers in calling to Allāh.”