Posts Tagged ‘aal’

Khutbahs and Lectures by Shaikh Abdul Azeez Aalush Shaikh

October 9, 2013

Audios by the current Grand Mufti Shaikh Abdul Azeez Aalush Shaikh


Khutab (khutbahs):






Do Refutations Harden the Heart?

November 13, 2012

The following translation taken from:

Question to Sheikh Fawzan

Q: What is your view on the one who says the books of refutations harden the heart?

A: No, leaving off refutations is what hardens the heart, because the people will live upon error and misguidance so their hearts will become harden; but if the truth is clarified and falsehood is refuted then this is what softens the heart without doubt.

(Arabic text below)

السؤال – ما رأيكم في من يقول إن كتب الردود يقسي القلوب

لا! ترك الردود يقسي القلوب

لإن الناس يعيشون على الخطاء وعلى الضلال وتقسو القلوب

أما إذا بين الحق ورد الباطل فهذا مما يلين القلوب بلا شك

Listen to the audio

Question to Sheikh Rabee

Q: What do you say oh Sheikh to the one who says too much talk about minhaj hardens the heart?

A: Meaning that a lot of talk about the minhaj and correcting it and studying it hardens the heart, but calling to myths, and innovations, and misguidance and to the ideas of the khawarij softens the heart—Masha ALLAH!!! The dawa to the minhaj; calling to the book of ALLAH and to the sunna of the Messenger peace and blessings are upon him, and what is contained in the book of ALLAH and the sunna of the Messenger peace and blessing are upon him, from the belief system (aqeedah), and the acts of worship, and the actions, and correcting the minhaj is a great affair that must be done and there is a lot of misguidance concerning this minhaj. And no matter how much the person was to speak about it, his efforts would be minuscule in relation to what is required in this affair. Now when we speak about the minhaj does it reach every Muslim?!!

But speech upon the methodology of Tabligh (Jamaat) or upon the methodology of the Muslim brotherhood, or the methodology of the people who are astray or the methodology of the people of bida, or myths, or deviated creeds and politics and socialism and ideological beliefs, this Masha ALLAH softens the heart!!!! Is this a correct statement? This foolish statement is not able to stand up to the true Islamic minhaj, may ALLAH bless you.

The following summary translation by a student taken from:

Question to the Mufti Shaykh Abdul Aziz Ali Shaykh:

Question: What do you say concerning the one who says: Verily refutations against the people of innovations and misguidance, was not from the practice of the Salaf, and the books of refutations are not befitting to be distributed except between the students of knowledge and they should not be distributed to other than them?

Answer: Refutations upon the people of innovations is from jihad in the cause of Allah, and protection for the legislation of Islam from having something attached to it that is not from it. Thus authoring the books, printing them, and distributing them is correct, and it is calling to the truth, and jihad in the cause of Allah.

Thus whoever presumes that printing the books and spreading the books that refute the innovators is an innovation, then he is in error; because Allah the Exalted said: Oh Prophet strive hard against the disbelievers and the hypocrites and be severe against them. (Chapter 66 verse 9)
Therefore jihad is with the hand, the tongue, and wealth. From jihad with the tongue is to defend the legislation of Islam and to protect it from every fabrication from the doubts and falsehood; included in this is warning from innovation and calling to the truth.

For this reason Imam Ahmad and other than him produced books warning from the innovators. Imam Ahmad authored a treatise entitled “The refutation upon the hypocrites.” So he clarified their doubts and answered every doubt they came with. Al Bukari-may Allah have mercy upon him-authored his book “The actions of the servants are created”. And other than them from the Imams of Islam have authore
d refutations upon the innovators and rebutted their falsehood and established the arguments against them.

Also Shaykh of Islam (ibn Taymiyyah) authored refutations upon the rafidah in his well known book, “The methodology of the Prophetic Sunnah in demolishing the statements of the shia and the qadariya”, and he clarified the falsehood and misguided they are upon.

(The following is the Arabic text from here: )

السؤال :ما تقولون في قول القائل : إن الردود على أهل البدع والزيغ لم تكن ديدن السلف، وإن كتب الردود لا ينبغي أن تنشر إلا بين طلبة العلم، ولا تنشر بين غيرهم ؟

الجواب :الردود على أهل البدع من الجهاد في سبيل الله، ومن حماية الشريعة من أن يلصق بها ما ليس منها، فتأليف الكتب وطبعها ونشرها هنا حق ودعوة للحق وجهاد في سبيل الله، فمن زعم أن طبع الكتب ونشرها في الرد على المبتدعين أمر مبتدع فإنه على خطأ، لأن الله جلا وعلا قال { يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ }.
والجهاد يكون باليد، ويكون باللسان، ويكون بالمال ومن الجهاد باللسان الذب عن هذه الشريعة وحمايتها من كل ما لفق بها من شبه وأباطيل، ومن ذلك التحذير من البدع والدعوة إلى الحق ولهذا صنف الإمام أحمد وغيره كتبًا حذروا فيها من المبتدعين فالإمام أحمد ألف رسالة الرد على الزنادقة وبين شبههم وأجاب عن كل شبهة، والبخاري رحمه الله ألف كتابه خلق أفعال العبادوغيرهم من أئمة الإسلام ألفوا في الرد على المبتدعة ودمغ باطلهم وإقامة الحجج عليهم، وكذلك ألف شيخ الإسلام في الرد على الرافضة كتابه المعروف منهاج السنة النبوية في نقض كلام الشيعة والقدريةوبين ما هم عليه من باطل وضلال .

 جريدة الرياض السعودية : الجمعة 4 المحرم 1424 هـ العدد 12674 – السنة الأربعون بواسطة

الفتاوى المهمة في تبصير الأمة

  فضيلة الشيخ عبد العزيز آل الشيخ

The Late Scholar Ibraheem ibn Muhammad ibn Ibraheem Aalush Shaikh

October 3, 2012

Taken from:

His Eminence Shaykh Ibrahim ibn Muhammad Al Al-Shaykh

His Eminence Shaykh Ibrahim ibn Muhammad ibn Ibrahim ibn `Abdul-Latif ibn `Abdul-Rahman ibn Hasan ibn Imam Muhammad ibn `Abdul-Wahhab

His Birth:

Shaykh Ibrahim ibn Muhammad Al Al-Shaykh was born in 1344 A.H.

His Education:

Shaykh Ibrahim memorized the Ever-Glorious Qur’an during his childhood at the schools of `Abdullah ibn Mufayrij (may Allah be merciful to him) and `Aly ibn `Abdullah Al-Yamany. He studied the science of Tajwid (reciting the Qur’an following the rules of recitation) under the tutelage of Shaykh Sa`d Waqqas (may Allah be merciful to him) in Makkah. He accompanied his father (may Allah be merciful to him) to the learning circles where he studied jurisprudence, Tawhid (belief in the Oneness of Allah/monotheism), and grammar. He then joined the Educational Institute and graduated from the college of Shari`ah in Riyadh in 1376 A.H. Then he was appointed as director of the Department of Ifta’, and later as deputy to the Mufty. After the death of his father (may Allah be merciful to him), Shaykh Ibrahim was chosen as the Chairman of the General Presidency for Ifta’ and the Supervision of Religious Affairs, which was later organized and renamed as the Presidency of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance. He remained Chairman for six years, during which the Council of Senior Scholars was established and he was chosen to be a member of it and as the Chairman of the Permanent Committee for Scholarly Research and Ifta’. He also presided over the awareness campaigns during Hajj for several years.

His Shaykhs:

He acquired knowledge from his father and many Shaykhs, including His Eminence Shaykh `Abdul-Aziz ibn `Abdullah ibn Baz, His Eminence Shaykh Muhammad Al-Amin Al-Shanqyty (may Allah be merciful to him), and many others. He supervised the work of both the preachers abroad and the guides inside the Kingdom. He was nominated as Minister of Justice. After the death of His Eminence Shaykh `Abdullah ibn Hamid, Chief Justice of the Supreme Council of Justice, (may Allah be merciful to him), Shaykh Ibrahim was appointed as Acting Chief Justice. He followed up and supervised the work of the judges and notaries public, with the result that justice was served well during his time and many Shar`y courts were opened across the Kingdom.

He participated in many Islamic conferences and exerted much effort in urging people to adhere to, apply, and substitute the Islamic Shari`ah for the positive laws in Islamic countries. He participated in many of the various committees in the country. Having performed many services for the country for a long period of time, he asked the ruler – may Allah protect him – to retire him due to his health conditions in late 1409 A.H.

He was characterized as having good morals and a commitment to doing good for the people. He died (may Allah be merciful to him) on Thursday, 22 Rabi` Al-Awwal, 1428 A.H.

The Ruling on Saying, “Allah and His Messenger Know Best”

April 1, 2012


سماحة الشيخ، يقول (السائل) ما حكم قول الله و رسوله اعلم؟

(الجواب، شيخ عبد العزيز آل الشيخ)

في عهد النبي صلى الله عليه و سلم يقول الصحابة ذلك يعني الله اعلم و رسوله اعلم

لكن بعد موت النبي نقول الله اعلم

Noble Shaikh, (the questioner) says: ‘What is the ruling on the statement: ‘Allah and His Messenger know best’?”

(Answer, by Shaikh Abdul Azeez Aalush Shaykh): “In the time of the Prophet – sallallahu alayhe wa sallam – the Companions said this – meaning – Allah knows best and His Messenger knows best. However, after the death of the Prophet, we say (only): ‘Allah knows best’”

Shaikh Saalih Aalush Shaikh on Asking the Dead for Dua

March 8, 2012

The following question was answered by Shaikh Saalih Aaalush Shaikh.  Translated from:

Q: Whoever asks the Prophet Muhammad (sallallahu alayhe wa sallam) after his death that he prays (makes dua) for him (the asker) and seeks forgiveness for him  from Allah (God, The Creator), is this polytheism?

A: “Yes, it is major polytheism because the Prophet (alayhes-salatu was-salaam) is not called upon after his death.  So seeking dua (calling upon/invocation) from the dead, seeking dua for deliverance or rain, meaning, that he calls upon God to rescue him or he calls upon God to forgive him, or to give him something, etc, all of these things enter into the meaning of dua (calling upon/invocation).  And God, Lofty and Exalted is He, said (translated):

And the masjids are only for God, so don’t call upon anyone else along with God”1 (Quran 72:18)

And the one who says that this form – seeking dua – is not the seeking which is shirk (polytheism), then he has indeed nullified completely the foundation of monotheism in this respect.  For all types are seeking.  Seeking dua, meaning, seeking dua from the dead, seeking forgiveness from the dead, or seeking dua from the dead – that the dead person prays to God that He forgives, or seeking deliverance from the dead or help, etc., all of this is from the same angle, the angle of ‘seeking’. And ‘seeking’ is dua and this enters into (what is mentioned) in The Most High’s (God’s) statement (translated):

Whoever worships another god along with God has no proof for that2. Verily, his reckoning is with his Lord.  Indeed, He will never cause the disbelievers3 to be successful.” (23:117)

And in His statement (translated):

And the masjids are only for God, so don’t call upon anyone else along with God” (72:18)

  And in His statement (translated):

And those you call upon other than God do not own even a qitmeer (thin membrane over the date seed).” (35:13)

And verses similar to those.  So this differentiation (between praying to the dead and seeking the dead to pray for you) is contrary to the proof.  And whoever understood from the speech of some of our leading scholars a differentiation or that seeking dua from the dead is an innovation, then this doesn’t mean that it is not polytheism. Rather, it is the innovation which is (also) polytheism. 

Meaning, what the people of Pre-Islamic ignorance used to do. They would only seek to become closer to them by calling upon them (and this is disbelief and polytheism).  But seeking from the dead that they pray for you, this is an innovation which has no basis, not from the people of Pre-Islamic ignorance, nor from the Muslims.  So this was something newly invented which is without a doubt an innovation.  But it is an innovation that is polytheism and disbelief.

And its meaning is intercession.  What is the meaning of intercession  which is sought from other than Allah that is polytheism? Intercession is seeking dua.  Seeking dua from the dead is considered intercession (the impermissible intercession which is polytheism since the dead do not have the ability to intercede for the one asking).”

Reference – The 8th tape of the Explanation of al Aqeedatut Tahaawiyah

1 The Scholar at-Tabari said in explanation of this verse:

ا(وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلا تَدْعُوا) أيها الناس ( مَعَ اللَّهِ أَحَدًا ) ولا تشركوا به فيها شيئا، ولكن أفردوا له التوحيد، وأخلصوا له العبادة.

 “’And the masjids are only for God, so don’t call upon’ O mankind ‘anyone else along with God’ and don’t worship anyone or anything with Him, rather single Him out with monotheism, and make all worship only for Him”

2   i.e. there is no command from God, The Creator, instructing people to worship others along with Him.  Rather, God instructs His creation (mankind and jinn) to be true monotheists.  He said in the Qur’an (translated): “And worship God (only) and don’t worship anyone or anything with Him” (4:36)

3 Who disbelieve in the existence of God or who worship others along with Him

The Living Scholar and Current Grand Mufti Abdul Azeez Aalush Shaikh

March 22, 2011

Summary translation from:

His name is Abdul Azeez bin Abdullah bin Muhammad bin Abdul Lateef Aalush Shaikh. He was born in Riyadh in 1360 (H). Ever since his birth suffered from weak eyesight, until he lost his eyesight in 1381 (H).

Occupation: Grand Mufti of the Kingdom of Saudi Arabia and President of the Department of Researching Knowledge-based issues and Fatawaa

His Quest for Knowledge: He began seeking knowledge by studying the Noble Qur’an in Masjid Ahmad bin Sinaan. He memorized the Qur’an when he was twelve. Then he began to seek knowledge with some of the ulamaa in their study circles. In 1375 (H) he joined the Institute Imam ad-Da’wah. He graduated from the College of Sharee’ah in the year 1383/1384 (with a BA in Sharee’ah studies) and he would attend some of the study circles of the Scholars in the Masjids.

Work: He began work after his graduation from the College of Sharee’ah in 1384 (H) – where he worked in the Istitute Imam ad Da’wah as a teacher until the year 1392. Then he was transferred to teach in the College of Sharee’ah in Riyadh. He continued doing that until the year 1412. Then he was made a member of the Permanent Committee for Fatawaa. In the year 1416 he was appointed Vice Mufti of the Kingdom. Previously in 1407 was appointed as a member of the Council of the Body of Major Scholars.

His efforts alongside his work: He was entrusted with the being the Imam of Jumuah at Masjid Shaikh Abdullah bin Abdul Lateef in 1390. Then he was transferred to being Imam of Masjid al Imaam Turkee bin Abdullah in 1412. He was entrusted with giving the khutbahs at Masjid Namrah on the Day of Arafah in the year 1402. And since his time working in the College of Sharee’ah he has supervised some of the undergraduate theses and has participated in debating (them). He also has participated in giving fatawaa on the program Noor alaa ad-Darb since 1414 (H). He has held some study circles in Masjid al Imaam Turkee in Riyadh. He also participates in some of the seminars and lectures along with his work in the da’wah in Riyadh and Taa’if.



Translated by Ummu Khadijah



The Living Scholar Saalih Aalush-Shaikh

May 13, 2010

Taken from:

He is: Saalih bin ýAbdil-ýAzeez bin Muhammad bin Ibraaheem bin ýAbdil-
Lateef bin ýAbdir-Rahmaan bin Hasan bin Muhammad bin ýAbdil-Wahhaab,
may Allah have mercy upon all of those who have passed while preserving and protecting Shaykh Saalih. His lineage is traced back to the well known tribe of Banee Tameem. He was one raised in a religious home filled with knowledge and we do not purify anyone above Allah.

He was born in the city of Riyaadh in the year 1378 A.H. where he completed his secondary studies, and due to his aspiration for the university studies deservedly he entered into the Islamic University of Muhammad ibn Saýud in the College of Usool-ud-Deen in the Department of the Quraan and its Sciences. Upon graduating he worked in the teaching faculty of the Islamic University up until 1416 where he was then appointed as a representative to the Minister of Islamic Affairs of Religious Endowment, Inviting to Islam and Guidance.

In the year 1420 A.H. a decree was passed appointing him as the Minister of Islamic Affairs of Religious Endowment, Inviting to Islam and Guidance in addition to supervising several charitable organizations such as Muassasah al-Haramin al-Khaireeyah, Haiatul-Ighaathah al-Islaameeyah al-ýAalameeyah, and an-Nadwah al-ýAlaameeyah li-Shabaab al-Islaamee.

The Shaykh (hafithahullah) devotes himself to the students of knowledge and provides solutions to their issues based on the understanding of the Major Scholars of the Salafee Daýwah and he has been upon this since his childhood, and he is persistent upon spreading and teaching it in his classes, lectures, and religious counsel that he gives in the various masaajid and in other places.

The Shaykh is an avid reader and researcher of the religious rulings of his grandfather his Eminence ash-Shaykh al-ýAlaamah Muhammad bin Ibraaheem
(rahimahullah) whereas he occupies himself with studying these rulings and
understanding their meanings along with studying the knowledge and fiqh
based terminologies (found in the text of those rulings) as well as those
meanings that are confined to a ruling given at a certain timeframe and locale.

And after Allah, he would seek the assistance of the Major Scholars with
studying those rulings such as his Eminence ash-Shaykh ýAbdil-ýAzeez bin Baaz(rahimahullah), his father ash-Shaykh ýAbdil-ýAzeez bin Muhammad bin
Ibraaheem (hafithahullah), his Eminence ash-Shaykh ýAbdil-ýAzeez Aali ash-Shaykh the Current General Muftee of the Kingdom (hafithahullah) and his
Eminence ash-Shaykh ýAbdillah bin ýAqeel (hafithahullah), Former President of the Permanent Committee of Higher Board Jurisdiction.

He has sought knowledge from a number of Scholars such as:
1. His Eminence ash-Shaykh ýAbdil-ýAzeez bin Baaz(rahimahullah).
2. His father ash-Shaykh ýAbdil-ýAzeez bin Muhammad bin Ibraaheem
3. His Eminence ash-Shaykh ýAbdullah bin ýAbdil-ýAzeez bin ýAqeel
4. His Eminence ash-Shaykh ýAbdullah bin Ghudayan (hafithahullah), member of the Organization of Major Scholars.
5. His Eminence ash-Shaykh ýAbdil-ýAzeez bin Murshid (rahimahullah).
6. His Eminence ash-Shaykh Ahmad al-Muraabit ash-Shanqitee (hafithahullah)
representative of Muftee for the areas of Mauritania in which he studied with him the sciences of the Arabic language.
7. Ash-Shaykh Muhammad bin Saýd al-Badal (hafithahullah) whom he learnt
an-Nahw from.
8. And he had numerous knowledge-based sittings and research with His
Eminence ash-Shaykh the Muhaddith Hamaad al-Ansaaree (rahimahullah).

He has pursued a collection of knowledge-based certifications from various
parts of the land whereas he obtained a number of certificates from some
Scholars of the Kingdom; he has also traveled to Tunisia, Morocco, Pakistan, India, and other places in the path of seeking knowledge. He has a number of writings and verifications of Islamic texts that are sought after by the students of knowledge due to their clearness and knowledge-based detail now reaching seventeen knowledge-based works.

He has also participated in a number of conferences within the Kingdom as
well as abroad such as America, Europe, Egypt, and other places.

May Allah preserve the Shaykh and lead his steps towards the path of

His websites:-





Another biography:


Benefits from the life of Imam Ahmad by Shaikh Saalih Aal ash-Shaikh  (translated):




Forty Hadeeth an-Nawawee

March 15, 2010




الأربعين النووي





The Arabic Text with English Translation (Written)





Audio of the text (Arabic)


(from: )





English Explanation



by the student Saalih as-Saalih – rahimahullah and others (from the works of the scholars):





Explanation from the works of Shaikh Uthaymeen and


Shaikh Saalih Aalush Shaikh: