Posts Tagged ‘Saalih’

Church Bombings are NOT from Islam

June 6, 2013

The statement of Shaikh Saalih Suhaymee, translated by Rasheed Barbee

Arabic/English audio



Q & A with the Scholars

January 18, 2013


July 2006:

August 2006:

Sept 2006:

Oct 2006

Nov 2006

Feb 2007:

March/April 2007:

March – April – May 2007 (cont):

Oct 2007:

Nov 2007:

Feb 2008:

Mar 2008:

Jan 10 2010:

March 2012:

Fataawa on mioxed education:

The two meanings of من دون الله min doonillah

August 30, 2012

The following taken from:

من شرح كتاب التوحيد لفضيلة الشيخ صالح بن عبد العزيز آل الشيخ
لفظ (من دون الله) يكثر في القرآن والسنة، و(من دون الله) عند علماء التفسير وعلماء التحقيق يراد بها شيئان: الأول: أن تكون بمعنى (مع)، (من دون اللّهِ) يعني مع الله، وعبَّر عن المعية بلفظ (من دون اللّهِ) لأن كل من دُعِيَ مع الله فهو دون الله جل وعلا فهم دونه، والله جل وعلا هو الأكبر هو العظيم وفي هذا دليل على بشاعة عمله. والثاني: أن قوله (من دون اللّهِ) يعني غير الله؛ (من ماتَ وهوَ يَدعو من دون اللّهِ) يعني وهو يدعو إلـها غير الله، فتكون (من دون اللّهِ) يعني أنه لم يعبد الله وأشرك معه غيره؛ بل دعا غيره استقلالا، فشملت من دون الله الحالين: من دعا الله ودعا غيره، ومن دعا غير الله وتوجه إليه استقلالا

From the Explanation of Kitaabut Tawheed by the Honorable Scholar Saalih ibn Abdul Azeez Aalush Shaikh


The expression: “مِنْ دُوْنِ اللهِ” occurs many times in the Qur’an1 and the Sunnah.  And “مِنْ دُوْنِ اللهِ” according to the Scholars of Tafseer and the Scholars of Verification means two things:


Firstly, the meaning is with ( مَعَ ), ‘min doonillah’ means ‘along with Allah’. And it conveys the meaning of ‘with’ because everything which is worshiped along with Allah is worshiped beside Him – Mighty and Lofty is He – so they are (worshiped) along with Him.  And Allah – Lofty and Exalted is He – He is Greater (than all), He is the Most Great, and in this is a proof for the hideousness of worshiping others with Him.


Secondly: the expression ‘min doonillah’ means ‘other than’ Allah; “Whoever dies while he is worshiping other than Allah” – meaning: while he is worshiping someone or something as a god other than Him.  So ‘min doonillah’ may not mean that someone worshiped others along with Allah, rather that he worshiped other than Him instead of Him.  So ‘min doonillah’ includes two meanings:(1) one who worships Allah and also worships someone (or something) along with Him and (2) one who worships other than Allah instead of Him. 

1Examples of a fewverses from the Quran: 2:23, 107, 165; 3:64,79; 5:76, 116

The Living Scholar Saalih bin Muhammad al Luhaydaan

August 17, 2012

Translated from his website:

Translated by Ummu Khadijah


Shaikh Saalih bin Muhammad al Luhaydaan – Allah, The Most High, preserve him – the lofty scholar and caller to Allah, possessing prestige and nobility, the Imam and lecturer

He was born in the city of al Bukayriyah in the area of Qaseem in 1350 H

He graduated from the College of Sharee’ah in Riyadh in 1379H

He worked as Secretary to Shaikh Muhammad bin Ibraheem Aalush Shaikh – rahimahullah – the previous Grand Mufti of Saudi Arabia, after graduating until he was appointed Assistant to the Chief of the High Court of Riyadh in 1383H

He became Chief of the Court in 1384H

He received his Master’s from the Higher Institute of Jurisprudence  in 1389H

He remained Chief of the High Court until he was appointed Appellate Judge and member of the Supreme Court in 1390H

In 1403 he was appointed Head of the Permanent Body of the Supreme Judicial Council

He continued in that position, and substituting for Head of the Council in his absence until 1413 when he was appointed Head of the Council of the General and Permanent Body

He has also been a member of the Body of Major Scholars since 1391 H

He is also a member of the Muslim World League

He was active in establishing the magazine Raayatul Islaam (Flag of Islaam) and he was its Administrator and Chief Editor

He has lessons in the Sacred Masjid (in Makkah) which are broadcast

He gives fatwa for the program “Noor alaa ad-Darb”

He has lectures and seminars and participates in discussing (or debating) Master and Doctoral theses (of the students)

And (he has talks or participates) in other than that from that in which there is good and rectification

(we ask that) Allah reward the Shaikh with the best of rewards and give us and him a good end in all affairs.  (We ask that) Allah raise the rank of our Prophet Muhammad and grant him peace.

And I (the person writing this on the Shaikh’s website) say: he has lectures and lessons in Riyadh and Makkah and tremendous efforts in advising the Muslims – the leaders and the general people

We ask Allah to protect him, grant him success, guide his steps, and give him a good end – Aameen

[end of biography]


Shaikh Hamaad al Ansaaree on Shaikh Luhaydaan:



 What Shaikh Rabee said about Shaikh Luhaydaan



Shaikh Luhaydaan on Shaikh Rabee: 



Shaikh Luhaydaan on the innovator Abul Hasan al Ma’ribi:


Kitabut Tawheed explained by Shaikh Luhaydaan (translated):


A Lesson in the Dark:



Meaning of Ruqyah and Proof of its Lawfulness

August 9, 2012

Quoting from the Rules and Etiquettes of Ruqyah.  Anything in brackets like this: {} is something I added.


The foundation of ruqyah consists of performing supplications, reciting the Qur’aan and blowing spittle in order to seek Allaah’s assistance and refuge in Him.  This is the basis for it, i.e. that one intends by it to prevent or remove a calamity by seeking Allaah’s aid for it or refuge in Him from it.

Based on this, ruqyah can be divided into two parts {types}:

1.Ruqyah by which one seeks refuge in and assistance from only Allaah {God}.  This is what has been permitted and legislated in the Religion.

2.Ruqyah by which one seeks refuge in and assistance in someone other than Allaah.  This is polytheism (shirk) and it is prohibited.

People in the Days of Ignorance {before Islam} would practice ruqyah quite often, as Allaah says:

وَقِيْلَ مَنْ رَاقٍ

And it will be said: ‘Who can cure him by way of ruqyah?’”

[Surah Al-Qiyaamah {75}:27]

This verse means that when death would approach a person (in the Days of Ignorance), he would look for someone to perform ruqyah on him.  A poet once said:

وإذا المنية أنشبت أظفارها          ألفيت كل تميمة لا تنفع

And when the claws of the death take hold

I found every good luck charm  did not benefit.”

This refers to the means of treatment that they would use to cure.  People in the Days of Ignorance would use ruqyah to prevent calamities such as illnesses and the evil eye.  They would also use it to remove and terminate misfortunes just like a medicine that would be used to stop a sickness after it occurs.

However, the difference was that they would seek refuge in other than Allaah when performing ruqyah, such as their gods, idols and even the jinn.  And we seek refuge with Allaah from all of this!  Or they would ask assistance from false gods besides Allaah. 

This is why, as authentically reported in Saheeh Muslim, the Prophet (sallallahu alayhe wa sallam) said:

اِعْرَضُوا عَلَيَّ رُقَاكُم. لا بَأْسَ بِالرُقَى ما لَم يَكُنْ [فيه] شٍرْكٌ

Present your incantations (ruqaa) to me. There is no harm in incantations so long as there is no shirk (polytheism) [in them].”

Meaning: “On the condition that there cannot be found any polytheistic aspects in them.”

The Rules and Etiquettes of Ruqyah by Shaikh Saalih Aalush Shaikh p.13 – 14

Meaning of Dhikr

June 6, 2012

Shaikh Saalih Aalush Shaikh explained the meaning of “dhikr” (remembrance) thusly:


ما معنى ذكر الله ؟ هل هو التسبيح والتهليل والتحميد فقط ؟ الجواب : لا ، فذكر الله عامٌّ في كل ما يذكرك بالله ، كما جاء في صفة أولياء الله أنهم إذا رُؤوا ذُكِر الله . يعني إذا رأيتهم ذكرت الله بالقول ، ذكرت الله بالعمل ، ذكرت الله بالعلم ، هذه صفة الصادقين إذا رؤوا ذُكر الله ، ليس في رؤيتهم ذكر للدنيا ، إنما هو ذكر لله – جل وعلا – فذكر الله يعم أنواع العبادات ، كل العبادات القولية والعملية ، عبادات القلوب أو عبادات اللسان والجوارح كلها ذكر لله – جل وعلا – ، تلاوة القرآن ذكر لله – جل وعلا – قال تعالى ( إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ) (الحجر:9) وقال ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلونَ ) (الزخرف:44) على أحد وجهي التفسير . كل نوع من أنواع العبادة ذِكْرٌ ، إذًا اذكر الله بجميع أنواع العبادات


What is the meaning of dhikr of Allah (God)?  Is it saying “Subhaan Allah1”, “Laa ilaaha illallah2”, and “Alhamdulillah3” only?  The answer is no.  Dhikr of Allah is general for everything that makes you remember Allah, as comes in the description of the Awliyaa of Allah  – that when they are seen, Allah is remembered. Meaning – when you see them, you remember Allah in speech, action, and knowledge.  This is a description of the truthful – when they are seen, Allah is remembered.  There is not remembrance  of the worldly life  from seeing them.  There is only remembrance of Allah – Exalted and Lofty is He.

So dhikr of Allah generally includes all types of worship.  All types of worship from speech, actions, actions of the heart, the tongue, and the limbs- all of that is dhikr of Allah – Exalted and Lofty is He.  Reciting the Quran is dhikr of Allah – Exalted and Lofty is He.  He, The Most High, said (translated): ‘Indeed We have sent down the Dhikr (i.e. the Quran) and indeed We will preserve it’4 (15:9) and He said (translated): ‘And indeed it is a dhikr (reminder) for you and for your people and you will be questioned (about it).’ 43:44




1God is Perfect and Free from all deficiencies and defects

2None deserves to be worshiped except for God alone

3God alone deserves all the praise and thanks

4This is a proof the Quran has been unchanged in 1400 years since its revelation and that it will continue to remain unchanged as Allah (God) has Himself promised to preserve it.  The preservation of the previous Books (the Tawrah revealed to Moses, the Injeel revealed to Jesus son of Mary, etc) was entrusted to men, and they failed in that, see these verses: 5:44, 2:75,79

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 Saalih Fawzaan

December 16, 2010

Translated from:

A brief biography of the Shaikh, the Allaamah, Saalih  bin Fawzaan al-Fawzaan

His lineage:

He is the Noble Shaikh, the Doctor: Saalih bin Fawzaan bin Abdullah, from the people of ash Shamaasiyyah and al Wadaa’een, from the tribe of ad Dawaasir

His upbringing and studies:

He was born in the year 1354 Hijree (calendar) and his father died when he was young, so he was raised by his family.  He learned the Noble Qur’an, reading, and writing from the Imam of the Masjid in his area who was a skillful reciter and the Noble Shaikh: Hamood bin Sulaymaan at Tilaal – who was later appointed judge in the town Dariyah in the area of Qaseem.

Then he joined the government school when it opened in Shamaasiyyah in the year 1369 H. He completed his beginning studies at Faisaliyyah School in Buraidah in 1371H and he was appointed as an elementary school teacher.  Then he joined the educational institute in Buraidah when it opened in 1373H and graduated from it in 1377H.  Then he joined the School of Sharee’aah (Kuliyyah – school which is part of a larger university, ex: School of Medicine, School of Law, School of Business (etc) which are all part of a larger university) in Riyadh and graduated from it in 1381.  He later obtained a Master’s and then a Doctorate degree specializing in fiqh from this School.

His jobs

After his graduation from the School of Sharee’ah, he was appointed teacher in the educational institute in Riyadh.  Then he was  transferred to teach in the School of Sharee’ah. Then he was transferred to teach in Graduate Studies in the School of Fundamentals of the Religion.  Then (he was transferred) to the Higher Institute of the Judiciary.  Then he was appointed Principal of the Higher Institute of the Judiciary.  Then he went back to teaching in it after his time as principal ended.  Then he was transferred to being a member of the Permanent Committee for Fataawaa and Scholarly Research and he hasn’t stopped having that job.

His other work

He is a noble scholar from the Major Ulama, a member of the Fiqh Council in Noble Makkah (part of ar-Raabitah), a member of the Supervisory Committee over the Du’aat (callers) during Hajj, along with his work in the Permanent Committee for Fataawaa and Scholarly Research. And he is Imaam, Khateeb (lecturer), and Teacher at the Masjid of the Prince Mut’ib bin ‘Abdul ‘Azeez Aal Sa’ood in Malaz. He shares in answering questions on the radio program “Noor ‘alaa al Darb”. He also regularly contributes to knowledge-based publications at the Council for Scholarly Research, Studies, Treatises, and Fataawaa – some of which are collected and published. He also supervises many of the knowledge-based treatises (written by students) in the Masters (degree) and Doctorate programs. Numerous students of knowledge study directly from him, continually attending his sittings and Islamic lessons.

His Mashaayikh (Scholars who taught him)

The Noble Scholar studied at the hands of numerous lofty Scholars, the most well-known of them being: the Honorable Scholar ‘Abdul ‘Azeez Bin Baaz, the Honorable Scholar Abdullah bin Humaid – he would attend his lessons in the Masjid of Buraidah, the Honorable Scholar Muhammad al Ameen ash-Shinqeetee, the Honorable Scholar ‘Abdur-Razzaaq ‘Afeefee, the Honorable Scholar Saalih bin ‘Abdur-Rahman as-Sukaytee, the Honorable Scholar Saalih bin Ibraheem al- Bulayhee, the Honorable Scholar Muhammad bin Subayyal, the Honorable Scholar ‘Abdullah bin Saalih al-Khulayfee, the Honorable Scholar Ibraheem bin ‘Ubayd al-‘Abd al-Muhsin, and the Honorable Scholar Saalih al-‘Alee an-Naasir. And he studied from other than them…

His Authored Works

The Noble Scholar has authored many works. From the most prominent of them:

An Explanation of (Ibn Taymiyyah’s) Aqeedatul Wasitiyyah in one small volume

A collection of lectures regarding Aqeedah (beliefs) and Dawah (calling to the correct path) in two volumes

A collection of fataawaa in Aqeedah and Fiqh (jurisprudence) taken from Noor ‘alaa ad-Darb (radio program) 4 volumes completed

Criticism of the book The Halal and Haram in Islam

An Explanation of Kitaabut Tawheed by Imam Muhammad bin Abdul Wahhab – a simple explanation which can be used in schools (He also wrote his own very beneficial book called Kitaabut Tawheed)

Summary of Fiqh Principles in two volumes

Clarification of what the person making Hajj and/or ‘Umrah should do

(for a more complete list of his works, see the Arabic in the link given)

Additionally there are a number of books, research works and knowledge-based treatises – some of which have been published and some of which are in the process of being published.


(End of what I translated from his biography)

Translated by Ummu Khadijah


 A biography of him from salafitalk:


Shaikh Fawzaan on the meaning of “Ahlus Sunnah wal-Jamaa’ah”

Shaikh Fawzaan on so-called “Islamic” songs

The fact that the majority does something is not a proof that it is correct:

Explanation of “Don’t boycott more than three days”

Shaikh Fawzaan on saying “Madkhalis”


9 Questions about the Jinn:


Difference between Hadith Qudsi and the Quran


The devil didn’t make you do it


Putting Parents in a Rest Home



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):




Shaikh Fawzaan Audios 1

May 10, 2010

Here are lectures from his website:


A jumuah khutbah from early 2012 about the two testimonies (shahadataan) and their meaning: