Clarifying The Errors in the Minhaj of Salafipublications (Update 1.1)

Bismillaahir Rahmaanir Raheem!

All praise is for Allaah, Lord of the Universe. May peace and blessings be upon the one who was sent as a mercy to all of mankind.

To proceed:

Allhumdulilah, this post in the blog will be periodically updated. The purpose of this post is to collect in one place the glaring errors of Salafi Publications and its associates. Almost nearing two decades, it has been noticed that Salafipublications, as an organization and the individuals running it, has been working very hard to monopolize and control Dawathus Salafiyah and have always claimed to be upon the truth. On the contrary, the reality is against them. They have been numerous times refuted and the false principles that the bring about to judge people and affairs to outcast from the fold of salafiyah has been refuted by the Kibar ulamah, allhumdulilah. Here below is the list of links demonstrating the glaring errors and deception of Salafipublications and its followers.

Very recently, a full fledge attack against website was launched by Salafipublications and in defense of it Shaykh Khalid Radaadee spoke and defended the website and its activites.

Shaykh Khaalid ar-Raddaadee Addresses Some of the Malicious Allegations Levied Against Madeenah.Com

The Noble Shaykh (hafidhahullah), amongst other things, clarifies some issues regarding brother abu Usaamah (hafidhahullah) and delivers some much needed naseehah.

Taken from a recorded lecture by Shaykh Waseeullaah ‘Abbaas (17th December 2005) and asked by the brother Abu Muhammad al-Maghribee



Madeenah.Com Responds to the Unfounded Accusations by Salafi Publications Responds to the Unfounded Accusations – 1 Responds to the Unfounded Accusations – 2 Responds to the Unfounded Accusations – 3 Responds to the Unfounded Accusations – 4

A Series of Refutations of the Doubts of Amjad Rafeeq

1’A Clarification of the book ‘Foundations of The Sunnah…afeeq&eman.pdf
A Timely Response to the Shenanigans of Amjad Rafiq of Spubs (may Allah guide them)
A Refutation on Amjad Rafeeq…mjadrafeeq.pdf
A Gift of Guidance to Abu Iyaad regarding the Issues of Eeeman
Another Response to the Feeble Doubts of Amjad Rafeeq
A Second gift for the one who opposed the clear Usool
A Rational Reply to the False Claims of Amjad
Has Spubs been Attacked or Advised?1

A Series of Refutations on Spubs

1: Unveiling the Deception behind “In Defense of the Scholars”, is a 40+ page work by the honorable brother, Abee Ibrahim Abdillah ibn Mohan Al-Hindi.

To Download:

2: Refutation on the response of SPUBS, addresses the points made by SPUBS in an email sent on October 18, 2010.

To Download:

3: The Victory of the lord of the Creation in Clarifying SPUBS’ Deviation, is a 60+ page work by the honorable brother, Abee Ibrahim Abdillah bin Mohan Al-Hindi which continues to shed light on the affair of the SPUBS group .

Read and Approved by: Our honourable Shaikh, The Allamaah, The Muhaddith of Yemen, Abee Abdir-Rahman Yahya bin A’lee Al-Hajooree (may Allah protect him).

To Download:

4:Relative talk about what was posted on Salafitalk.

To Download :

5:In Defense of the Trustworthy Advisor from the Injustices and Scorn of The Ones Put to Trials in the Religion: A Response to Abdul Ghanee ibn Goodchild al- Guyaanee.

To Download:

6:A Clarification of the deceptions of Salafipublications.

To Download:…8&d=1343762517

7:Knowledge Based Refutation of Abdullah Al-Gambi

To Download: :

8:Musa Millington’s Advice to Salafi Publications (SPUBS)

To Download:

9:Returning a reply to the doubts of Abu Khadeejah and clarifying the reality of the Maktabah’s bayaan –

To Download: … deejah.pdf

10:An Accurate Answer to the Question of SPUBS: Why is Maktabah Asl-Salafiyyah Refuted by Ash-Shaykh Yahyaa and others?

To Download: … answer.pdf

To read the statements of the Mashaayikh regarding Spubs click the thread below:


Rulings pertaining to An–Naskh (Abrogation)

Rulings pertaining to An–Naskh (Abrogation)


In the name of Allaah, the Most Merciful, the Bestower of Mercy. The One who sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the disbelievers hate it. They wish to extinguish the light of Allaah with their mouths , but Allaah will not allow except that His Light should be perfected even though the disbelievers hate it. To proceed

Before you is a short treatise regarding an-Naskh (abrogation) and some rules pertaining to it. The origin of this short treatise is that it is a reply to a request by a dear friend of mine. He came across a Christian caller in Leicester (UK) who was trying to create confusion and doubt amongst the Muslims. He would constantly debate with the Muslims regarding the issue of Abrogation. He then challenged the Muslims, saying: ‘if you can answer the following questions I will remain silent; these questions were: What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

The brother asked me to answer these questions so that he could then forward the answer to this Christian. The Issue of Abrogation is an important Issue which many people unfortunately are ignorant of. Due to this ignorance, many Christians callers use it to plant the seeds of doubt into the hearts of unaware Muslims, seeking to remove them from the Light of Islam to the Darkness of Disbelief.

The scholars from the time of the Salaf to this age have clarified this important issue and have thoroughly answered the above questions with proof and Insight. So I have not come with anything new, rather this answer has been taken from the books of our noble scholars. I must emphasise the importance of studying such matters that are frequently used by the enemies of Islaam to create doubt and confusion. No doubt this is an obligation upon the students of knowledge and also encouraged for the common Muslims.

As Muslims we must strive to learn about Islaam and to fortify ourselves with beneficial Knowledge from the Qur’an and the Sunnah upon the understanding of the righteous predecessors.

I ask Allah to protect the Muslims in general and those in the west specifically from the trials and tribulations of doubt and to grant them beneficial knowledge.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Abu Salma Muhammad Ali Hassan
Islamic University of Madinah
Kingdom of Saudi Arabia

26th Sha’baan 1432,
corresponding to 28th July. 2011


In the name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed all praise is due to Allaah alone. We praise Him, we seek His help, and forgiveness, and we seek refuge in Him from the evils of our own souls and actions. To proceed:

From the many bounties and blessings of Allaah on His creation is the revelation and message of Islaam. Allaah sent His Messenger Muhammad (sal Allaahu alayhi wa sallam) as a mercy to mankind. He (the Prophet) carried the message of Islaam with dignity and humility He taught his companions everything that was revealed to him by his Lord and Creator. These revelations came down to him in two forms:

1 – The Qur’an: It contains the exact words of Allaah (the Almighty). It has been preserved to the letter from the time it was revealed to this day. It is the greatest miracle to be given to the Prophet Muhammad (sal Allaahu alayhi wa sallam).

It is a source of guidance to anyone who contemplates its beautiful meanings and reads it with an open heart and mind. It does not – and cannot – contradict itself. Whoever thinks there is a contradiction in the Qur’an then that is due to his weak understanding or corrupt intention.

2 – The Sunnah: This consists of the sayings of the Prophet (sal Allaahu alayhi wa sallam) as well as his teachings and actions. Every word he uttered is considered a revelation from Allaah; similarly every action he performed is also a revelation – even when an action or an event that occurred in the Prophetic city during his lifetime and he affirmed it by not warning the people against such an action, then this action is considered part of his Sunnah.

The different types of Ahkaam (rulings)

All the Ahkaam (rulings) in the Sharee’ah are derived and taken from these two sources: The Qur’an and Sunnah. As Muslims we believe that Allaah has the right to do whatever He pleases, we also believe that Allaah does not oppress anyone and that He is always just. We believe that His rulings and revelations contain much wisdom. We may, or may not, necessarily know this wisdom, however we still have to follow and obey these rulings, simply because He is our Lord and Creator; He created us from nothing. He gave us so many bounties and blessings, were we to try and count them we would fail. From the beautiful names of Allaah are: ‘the All-Wise’ and ‘the Just’. From these two names we can derive the following attributes: Wisdom and Justice. So the revelations of Allaah are based upon wisdom and justice. If we know this fact, we come to the clear conclusion that there is absolutely no contradiction between any verse in the Qur’an, any narration in the Sunnah or between the Qur’an and the Sunnah. This is because the One who revealed them is the All-Wise and the All-Knower.

Every ruling in Islaam must be based upon evidence either from the Qur’an or the Sunnah or both. There are five rulings in Islam:

1) Compulsory: e.g. praying five times a day

2) Recommended: e.g. helping the needy

3) Permissible: This is any action or saying that is not the other 4 rulings.

4) Hated or Disliked: (although it is still permissible but not recommended): e.g. entering a Masjid with your left foot

5) Forbidden: e.g. committing adultery

Every action, word or belief comes under one of these categories. We use the Qur’an and the Sunnah as proof or evidence if we wish to put anything under one of these categories. For example, if one says that praying five times a day is compulsory. This is a ruling, so he must bring proof from the Quran and the Sunnah. The only ruling that does not require proof is the third ruling: that which is Permissible. This is because Allaah mentioned in the Qur’an that He created everything on earth for the luxury and benefit of mankind,

{He it is Who created for you all that is on earth.} [02:29]

The scholars derived from this verse that the origin of everything that is not worship comes under the ruling of being Permissible, and it is upon the one who says that it is impermissible or forbidden to bring a proof from the Quran or the Sunnah. An example of this, is if one was to say that eating dates is permissible – this is correct because the ruling is based upon the original principle (of permissibility). However if one was to say that drinking alcohol is impermissible then he must bring proof from the Quran or the Sunnah (there are many proofs prohibiting the drinking of alcohol found in the Quran and the Sunnah).

An-Naskh (Abrogation)

After this short introduction I would like to answer (with Allaah’s help) the following questions. What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

Meaning of Naskh

Through the ages, the scholars of Islaam have clarified the meaning of abrogation (naskh) and its conditions.

The linguistic definition of abrogation is: suppression and removal.

The Islamic technical definition is: ‘The removal of an evidence (from the Quran or the Sunnah) for a particular ruling or it’s wording, and this removal is done due to an evidence from the Quran or the Sunnah.’

To clarify the above definition, when we say ‘removal’ we mean, that the ruling has changed from compulsory for example to recommended or from forbidden to permissible and vice versa. We also understand from this definition that abrogation is the sole right of Allaah and his Messenger. No scholar or angel can abrogate a ruling without evidence from the Quran or the Sunnah.

Before we move on I would like to clarify a very important point. Abrogation can only happen in the lifetime of the Prophet Muhammad (sal Allaahu alayhi wa sallam). After his death, all the rulings stay the same. This is because Allah mentioned in the Qur’an that He completed for us our religion,

{This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.} [05:03]

The wisdom behind Abrogation

What is the wisdom behind abrogation? Why would Allaah abrogate a particular ruling? The answers are very simple. Naskh (abrogation) employs the logic of chronology and progressive revelation. The different situations encountered over the course of the Messenger’s life, required new rulings to meet the changing circumstances of the Muslim community. From a more theologically-inflected stand-point, the expiration points of those rulings Allaah intended as temporary all along were reached.

Another important point is that Allaah through His Mercy may want to prohibit a certain action, but because of the fact that the Muslims at that time were accustomed to practicing this particular action, it would come as a shock to them if it was suddenly prohibited. So Allaah through His Mercy sends down verses that discourage Muslims to do this action. Then He may send down another verse telling the Muslims about the damage caused by this action. All this, so that the Muslims are ready for the prohibition of this action.

A classic example of this progressive revelation is the prohibition of drinking alcohol. You will find in the Qur’an verses mentioning that the evils of drinking alcohol far out weigh the benefits. You will find another verse prohibiting it altogether. The person who is ignorant may think there is a contradiction.

We must also understand that abrogation or naskh only occurs in verses conveying commands, positive and negative. Verses cast in the indicative and conveying narrative statements, can be affected by neither naasikh [abrogating material] nor mansookh [abrogated text]. To further clarify, verses that talk about stories of the prophets, or the names and attributes of Allah cannot be abrogated. Likewise rulings that are a necessity to society and are a benefit to all mankind in every time and place such as the prohibition of adultery and murder etc cannot be abrogated.

Abrogation is applicable to both sources of Islamic law: the Qur’an and the Prophetic Sunnah. A Qur’anic verse may abrogate another Qur’anic verse, and a Prophetic Sunnah may likewise abrogate another Prophetic Sunnah. Abrogation can also happen between these two sources.

The conditions and pre-requirements of Abrogation

Abrogation cannot occur except if these conditions are found:

1 – That it becomes impossible to act upon both evidences. For example if a particular evidence prohibits an action and another evidence makes it permissible, we resort to abrogation. So one of the evidences abrogates the other providing the other conditions are met.

2 – Knowledge of the date of revelation of both evidences is a must, otherwise it is impossible to differentiate between the abrogating (naasikh) and the abrogated (mansookh). This is only known if the particular evidence contains hints such as the hadeeth ‘I used to forbid you from visiting the graves, so visit them ’ It is clear from the hadeeth that the prohibition preceded the recommendation. The date is also known if a companion informs us.

3 – The naasikh (the abrogating text) must be an evidence that is authentic (this only applies to the Sunnah)

All of this is decided by the scholars; they are the only people qualified to say whether a particular ruling is abrogated or not. It is worth remembering that the rulings that have been abrogated are very few in number, so few it is very easy to count them.

One of the many wisdoms of abrogation is the test it entails. Allaah tests His servants to see whether they will obey the new ruling the same way they obeyed the old one.

Modes of Abrogation

Abrogation has three modes:

naskh al-hukm dūna al-tilāwa: abrogation of the ruling but not the wording, or supersession. A regulation – embodied within either a Qur’anic verse or a hadeeth report- is replaced but its wording remains – in the former case, as text within the mu.shaf.

naskh al-hukm wa-’l-tilāwa: abrogation of both ruling and wording, or suppression/erasure. Applicable only to the Qur’an. A ruling is voided and its text omitted from the mus.haf. Evidence that the verse ever existed is preserved only within the Sunnah.

naskh al-tilāwa dūna al-hukm: abrogation of the wording but not the ruling. Again, applicable only to the Qur’ān. The text of a still-functional ruling is omitted from the mushaf. Proof of the verse’s existence is preserved within tradition (i.e. through a hadeeth report).

I ask Allah by his lofty names and beautiful attributes to bless this small effort and benefit anyone who reads this text.

1. The Qu’ran
2. Al Usool min ilm usool – Sh Muhammad bin Uthaimin

Authored by : Muhammad Ali Aideed Hassan, Abu Salma

Signs of the Servants Love of Allah.

Shaykh ul Islam, Ahmad ibn Abdul Halim ibn Taymiyah (Rahimahullah) mentions in his monumental book: “Al Qaa’idah tu Fil Mahabbah” (“Principle of Love of Allah”)

Chapter: Signs of the Servants Love of Allah.

  1. Love of Death:

The slave loves to meet Allah and has an ardent desire to look at Him Subhannahu wa Ta’ala. It cannot be imagined that the heart can love Allah except that it desires to meet Him and to see Him. An ardent desire to meet Allah is a high and elevated station that emerges from a strong love of Allah Azza wa Jal and the Prophet (Sallahu alaihi wa salam) use to supplicate for this station,

“O Allah I ask you for a desire to meet you” (Hadeeth found in Nasaa’i).

What is being requested here is an ardent desire to meet Allah, which emerges from absolute sincere love of Allah. Many of the Salaf us Salih (i.e. Righteous Predecessors) used to wish for death out of a strong desire to meet Allah.

Abu Ad Darda’a (Radiyallahu anhu) used to say:

“I love death, desiring the meeting with my Lord. I love poverty, humbling myself to my Lord. And I love sickness in order that my sins might be expiated.”

Abu Utbah Al Khowlaani (Rahimahullah) said:

“Your brothers (i.e. the salaf) used to love to meet Allah more than honey” (which was something dear and beloved to the Arabs).

Thun Nun (Rahimahullah) said:

“A desire to meet Allah is the highest level one can attain in his love of Allah. When the slave reaches this level, he considers the approach of death to be too slow because of his longing to meet Allah and to see Him, for indeed your delight with something follows your love of it.”

On the authority of Muslim Ibn Yasaar (Rahimahullah), who said:

“Those who find pleasure, don’t find delight in anything like the happiness they find in seclusion and secrecy with Allah.”

And Fudhayl Ibnul Iyaadh (Rahimahullah) said:

“Tuba (i.e. a tree in paradise or success) is for the one who isolates himself from the people while making Allah his intimate companion.”

And Thun Nun (Rahimahullah) also said:

“Indeed from the signs that one loves Allah is his abandonment of anything that distances him from Allah, until he preoccupies himself totally with Allah alone.”

He also said:

“Indeed from the signs of those who truly love Allah is that they don’t find intimacy with anyone other than Allah and they don’t seek shelter with anyone other than Him.”

Then he said:

“When the love of Allah settles in the heart there is a level of intimacy between the slave and Allah; due to the fact that Allah means more to him than anything.”

  1. Intimacy with Allah while isolating himself from others:

This includes having a covert discourse with Him as well as recitation of His Book. Thus the slave is assiduous in performing Tahajud (i.e. night prayer) and takes advantage of the tranquility and stillness of the night as well as the purity of time that comes with separation from the rudimentary obstacles and hindrances of everyday life. The lowest level of love is to find delight in the one you love while in seclusion with Him.

So, whoever considers sleep and talking business to be more pleasurable to him than seclusion with Allah, then how could his claim to love Allah be authentic?!

Ibrahim Ibn Adhan (Rahimahullah) said:

“The highest level of loving Allah is to cut yourself off from everything that will distance you from Him, all for the sake of your Lord, to seek intimacy with Him with your heart, intellect and the rest of your limbs. Make your love of Him firm in your heart so that you give nothing precedence over it.  If you are fortunate enough to reach this point, then it won’t matter to you if you were on land or at sea or in ease or difficulty!”

  1. Busying oneself with the worship of Allah:

Having a demure love for being obedient to Him and seeking a closeness to Him while distancing himself from other than Him. If the love of Allah is sincere, then it would necessitate a love of obedience to Him and exemplifying His orders, while hating disobedience to Him and avoiding it at all costs. As for the one whom Allah loves, He will bestow on him gentleness like that of the ocean and humility like that of the earth.

Ahmad Ibn Abi Al-Hawari (Rahimahullah) said:

“The sign that the slave loves Allah is to love obedience to Allah.”

Thun Nun (Rahimahullah) said:

“From the signs of the slave’s love of Allah is to abandon everything and anyone that distracts him from Allah until all of his attention is for Allah alone.”

Muhammad Ibn Sa’eed Al Khawarazmi (Rahimahullah) said:

Thun Nun Al Masri said when he was asked about the love of Allah:

“To love Allah means to love what Allah loves and hate what Allah hates, to perform good deeds for the sake of Allah and to avoid anything/anyone that diverts your attention from Allah, to speak the truth and not fear the criticism of those who find fault. Having love and sympathy for the believers and hatred and animosity for the disbelievers while following the Sunnah of the Messenger of Allah (Sallahu alaihi wa salam).”

Abu Yazeed (Rahimahullah) was asked about the signs of the one who loves Allah, so he said:

“Whoever loves Allah, then he finds himself preoccupied with the worship of Allah, prostrating and bowing and if he doesn’t have the ability to do so, he suffices himself with remembering Allah with his tongue along with praising Him. And if he doesn’t have the ability to do this, he remembers Him in his heart and contemplates about His magnificence. The one whom Allah loves, He gives him gentleness like that of the ocean and compassion like that of the sun when it sets and humility like the earth.”

  1. Remembering Him much:

He becomes passionately attached to the remembrance of Allah. His tongue never becomes feeble of it nor does his heart become void of it. Indeed he who loves something constantly remembers it and when he remembers that thing he becomes attached to it.

Ibrahim Ibn Adhan (Rahimahullah) said:

“The highest level of love of Allah is that the remembrance of Allah is to him sweeter then honey and more refreshing and tastier then pure fresh water when thirsty on a hot day.”

Ibrahim Ibn Ali (Rahimahullah) said:

“It is embarrassing to know Allah and then not to love Him! And it is equally embarrassing to love Him and then not to remember Him! To remember Him then fail to taste the sweetness that comes as a result of remembering Him! It is also embarrassing that you taste the sweetness of His remembrance however that sweetness doesn’t distract you away from other than Him!

  1. To love His speech:

If you want to know what your heart contains of love of Allah, then look at the love of the Qur’an in your heart. It is well known that if you love someone, his speech is the most beloved thing to you.

Abdullah Ibn Mas’ud (Radiyallahu anhu) said:

“If someone wants to know whether he loves Allah then let him consider his relationship with the Qur’an. For whosoever loves the Quran indeed loves Allah.”

Urwan Al-Ba’riqi (Rahimahullah) said:

“Loving Allah is loving the Qur’an and loving the Messenger of Allah (Sallahu alaihi wa salam) is acting upon his Sunnah.”

  1. Humbling yourself to Him:

In reference to this Al Fadhl Ar Raqaashi (Rahimahullah) said:

“By Allah! If all of the pleasures of this dunya (i.e. this world) were gathered together, to all of the devoted worshipers of Allah, humbling themselves to Allah in obedience would be more delightful to them! (i.e. than the all of the pleasures of this world”

Thun Nun (Rahimahullah) said:

“Every obedient slave of Allah seeks intimacy with Him and every disobedient slave of Allah seeks separation from Him. Everyone who loves Allah is humble to Him and everyone who fears Him flees from the things that bring about His punishment. Everyone who hopes for the mercy of Allah seeks His pleasure and reward. Everyone who is obedient to Allah makes himself content with what Allah has given him and suffices himself with obedience to Him from disobedience of Him.

Bisr (Rahimahullah) used to say in his dua’a (i.e. supplication) to Allah:

“O Allah! Indeed You know that ignominy is more beloved to me then prestige!”

And Yusuf Ibn Hussein (Rahimahullah) said:

“The case of those who love Allah is that they find contentment in ignominy in their love of Allah.

  1. Being pleased with His decree

Also being pleased with what he is afflicted with in the path of his beloved (i.e. Allah), instead he doesn’t even consider it! This is primarily due to the fact that he knows this is what his beloved (i.e. Allah) intended. So it becomes the most adored thing to him due to the fact that it encompasses the pleasure of his beloved, even if it includes obliteration of his own self!

Fudhayl Ibn ul Iyaadh (Rahimahullah) said:

“The status of being pleased with Allah is the rank of those who are close to Him, there being nothing between them and Him except rest, provision and gardens of delight.”

A man asked Fudhayl Ibn ul Iyaadh (Rahimahullah):

“When has a man reached the pinnacle in his love of Allah?”

So he (Rahimahullah) said to him:

“When you see his giving to you and withholding from you to be for the same reason (i.e. for the sake of Allah and not for personal reasons), then he has reached the pinnacle in his love of Allah.”

Thun Nun (Rahimahullah) said:

“Three things are from the signs of Mahabbah (i.e. love of Allah): Being pleased with the things that you dislike (i.e. from the things that were decreed by Allah) having a good opinion of Allah (e.g. in that He will reward you for the efforts you have put forth) and to consider those things Allah has forbidden to be beneficial (i.e. it is a benefit for you that they are prohibited).”

Abdul Wahid Ibn Zaid (Rahimahullah) said:

“I don’t give any deed precedence over patience except being pleased with Allah, and I don’t know a level higher and more noble than being pleased with Allah, which is the axis of Mahabbah (i.e. love of Allah).”

  1. Simplifying the obligations of Allah:

Being patient with them while hastening to do righteous actions.

Al Hulaymi (Rahimahullah) said: “Indeed the one who loves Allah does not consider the afflictions He has decreed for him to be an act of evil done to him and he doesn’t consider the acts of Ibaadah (i.e. worship) and the responsibilities prescribed for him to be difficult and burdensome.”

So from the signs of the slave’s love of Allah is his hastening to be obedient to Him and not considering the acts of obedience and responsibilities to be burdensome and difficult, because the one whose heart is filled with love of Allah loves what Allah loves, even if it is difficult upon him and finds some complexity  in it.  Just as it is said:

“Love changes those things which are normally difficult into ease!”

And some of the Salaf (i.e. Pious Predecessors) used to say when they were sick:

“What is most beloved to me is that which is most beloved to Him (i.e. Allah)!”

They would also say:

“Whoever attends to the one he loves, finds pleasure in the difficulties that he encounters in his service of him!”

And some of them used to say:

“The heart that loves Allah, loves to exhaust itself for Him.”

And others even went so far to say that they found a sweetness in the punishment of Allah!

  1. To love whom He loves:

The slave gives precedence to that which Allah loves over what he, himself loves, both explicitly and secretly.  He avoids following his desires as well as those things that causes indolence. He is continuously persistent in obedience to Allah seeking a closeness to Him with the Nawaafil (i.e. supererogatory). The heart is not filled with anything like the love of Allah coupled with magnification and extolment of Him. These are some of the most excellent gifts that Allah can bestow upon His slave and this is the bounty of Allah that He gives to whomever He pleases.

Thun Nun (Rahimahullah) was asked about Mahabbah (i.e. love of Allah) and he said:

“To love what Allah loves and to hate what Allah hates and to do acts of good for the sake of Allah and to avoid everything that busies you from the remembrance of Allah and not to fear, in the cause of Allah, the criticism of those who find fault.”

Abu Hussein Ibn Malik as Soofi (Rahimahullah) was asked:

What are the signs of Mahabbah (i.e. love of Allah)?

He said:

“To abandon what you love for the one you love (i.e. Allah)!”

And Bishr ibn Sirri (Rahimahullah) said:

“It is not from the signs of love (i.e. of Allah) that you love what your beloved (i.e. Allah) hates!”

Ruwaym (Rahimahullah) said:

“Mahabbah (i.e. true love of Allah) is to agree with the one you love in all situations!”

  1. Working diligently to achieve His pleasure:

The objective of loving Allah is that He is pleased with you. Have you ever seen someone love someone except he strives to obtain his pleasure?

  1. Fear of Him and weeping over his sins:

Fear of Allah is from the most intrinsic signs to show the slave’s true love of Allah.

Abu Uthman (Rahimahullah) said:

“Depending on the degree of happiness with Allah that reaches the heart of the slave will determine how much he desires to meet Allah and  depending on the degree of his desire to meet Allah, will he will fear being distant from Allah and the abandonment of Allah.”

Fudhayl Ibn ul Iyaadh (Rahimahullah) said:

“Tuba’ (i.e. a tree in paradise or success) is for the one who isolates himself from the people, seeks intimacy with his Lord and weeps over his sins.”

  1. Avoiding Shahawaat (i.e. lowly desires and pleasures) and abstinence from the dunya:

As well as finding pleasure and sweetness in drawing near to Him. This is a direct result of the diligence the slave exercises in seeking the pleasure of Allah. It was said to Thun Nun:

“When does the slave become intimate with his Lord?”

He said:

“When he fears Allah, then he has become intimate with Him! Don’t you know that he who is continuous in committing sin will be far removed from the door of his beloved (i.e. Allah)”

The victory of the Lord of the creation in clarifying Salafi Publications’ deviation(in English)1

The victory of the Lord of the creation in clarifying Salafi Publications’ deviation(in English)1


Written by:1


Abu Ibrahim Abdullah bin
Mohan Al-Hindi


The victory of the Lord of the creation (4)

Read and Approved by:1
Al-Allaamah ,Ash-Shaykh Yahya al-Hajooree, may Allah preserve him

Al-Imaam Muqbil bin Haadee al-Waadi’ee’s Advice to Salafi Publications (Spubs)1


The Shaykh Muqbil, may Allah have mercy upon him, said to SPUBS:1


So it is a must that you are aware of this, do not waste your time Oh fellow brothers, haraam, haraam upon you to waste your time with those losers who posses no goals except the (goal) of gaining the wealth of the people, Allaahu Musta’an, Allah’s aid is sought…”.1


Tape” Questions from Britain, (SPUBS) regarding Jam’iyatul Ihyaa at-Turaath” Side B.11


Al-Imaam Muqbil advised Salafi Publications (Spubs) with this beautiful advice, whereas he feared upon them, deviating from the path that he essentially praised them for, however Spubs began to reject the advice of the Shaykh and began to deviate from the path that ash-Shaykh Muqbil essentially praised them for.1


Also Today I have asked ash-Shaykh Abdul Hameed al-Hajooree, who has been declared to be a scholar by ash-Shaykh Rabee’, regarding the old Tazkiyyah, recommendation of ash-Shaykh Muqbil for Salafi Publications , so replied by saying:


If ash-Shaykh Muqbil was a live now he would have (likely) refuted them for their current mistakes… it is a old tazkiyyah from the Shaykh that is of no benefit to them due to them deviating from what they were upon of uprightness”.1


So we ask Allah to return Spubs back to the path that ash-Shaykh Muqbil essentially praised them for, for verily he guides who he wills.1

When to Pray Istikhaara

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 206 (a), tape no. 664 (b), tape no. 426 (c)


*Question #10: (a) “What should the one making istikhaara[1] prayer say if he has two affairs on the same level and does not have an inclination toward either one, meaning 50-50?”

Shaykh al-Albaani (rahimahullaah) answers: “What I understand from your question is that he does not have anintention (to do something),[2] therefore there is no istikhaara prayer upon him.”

*Question #10: (a) “Is the istikhaara prayer legislated for one who is confused about doing something or is it legislated for one who has made up his mind to do so?”

Shaykh al-Albaani answers: “No, the istikhaara prayer does not remove confusion. Istikhaara prayer is (done) after a person has made up his mind to do something; so here, istikhaara is performed. Istikhaara prayer is not legislated for removing doubt and uncertainty regarding a matter which the Muslim has not made up his mind about.”

*Question #5: (b) “Is the du’aa (supplication) of istikhaara prayer before the tasleem or after it?”

Shaykh al-Albaani answers: “After the tasleem.

*Question #12: (c) “Is it allowed to repeat the istikhaara prayer?”

Shaykh al-Albaani answers: “It is allowed if his istikhaara prayer was not (performed in the way in which it is) legislated, and it is enough for it to be not legislated if he makes istikhaara to his Lord by (merely) his words, and not by his heart. And he himself is aware of this inattentiveness, so then he is forced to repeat (theistikhaara prayer). As for if he himself did not feel any of that, then he has innovated (if he repeats it).”

[1] istikhaara means to seek (from Allaah) that which is best regarding something 
 this is in reference to the actual wording of the hadeeth in which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you intends to do something, then let him pray two ra’kah, then say [the du’aa of istikhaara]“; Saheeh al-Bukhaari #6382


Please refer to the rulings of salatul istikhaara for further understanding.

Rulings of Istikhaara 

The Supplication for When Things Become Difficult for a Person

– From Anas that The Messenger of Allaah (sallAllaahu alayhi wa sallam) said

‘O Allaah there is nothing that is easy except that You made it easy, and You can make this difficulty easy if You so wish to

اللهم لا سهلَ إلا ما جعلتَه سهلاً وأنتَ تجعلُ الحزنَ إذا شئتَ سهلاً

Allaahumma la sahala illa ma ja’alta sahlan wa anta taj’all al-huzna itha shitta sahlan

Collected by Ibn Hibban in ‘Saheeh’, Ibn Sunni, and ad-Deeya in ‘al-Mukhtar’ and shaykh Albani declared it Saheeh upon the conditions of Muslim

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 hadeeth nos. 2886 p.902]

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani

Translated by Abbas Abu Yahya…gs-become.html