The Foundations of the


Approach of As-salaf Aš-šalih1


Part One


Praise be to Allah! Praise be to Allah! In His self-ordainment, He committed


Himself to Mercy. He proffered His encompassing bounties to His creatures, called


them up to follow Islam, reserving His divine guidance and felicity to certain


creatures, as He willed, and wisely and justly establishing proof against those who


refrained from responding (to His Message). I bear witness that there is no deity


worthy of worship except Allah alone with no associate, a witness by His servant, and


the son of His servant parents, who can never do without Allah’s bounty and grace


even for a wink. I also bear witness that our master and Prophet Muhammad () is His


Servant, Messenger, and select Companion. He is sent as a mercy to the whole


universe, an exemplary model for worshippers to follow, and proof of guidance for


followers. May Allah send His Salat (Graces, Honours, and Mercy) and a lot of Peace


on him, his noble and chaste family, his magnanimous and auspicious Companions,


his tabi'în (the contemporaries of the Companions of the Prophet () after his death),


and on all those who have followed them righteously till the Day of Judgment!


Having said that, I advise you, people, as well as myself, to observe taqwa (fear of


disobeying Allah). Do observe taqwa ‒May Allah bestow His grace on you. Be


advised that the most truthful of speech is Allah’s Book and the best guidance is that


offered by Muhammad (). Let it be also known to you that the worst of all existence


consists in fabricated rites in religion, as every such fabrication is misplaced


innovation; every misplaced innovation is a loss of direction; and every loss of


direction leads to Hell-fire. In fact, having few but satisfactory assets is better than


having abundant but distracting assets. Whatever you have been warned of will surely


concretize, as you can hardly impede Allah’s will: And know that Allâh


knows what is in your minds, so fear Him. And know that Allâh is


Oft-Forgiving, Most Forbearing. [Al-Baqara: 235]


O Muslims!


1 This Arabic term means ‘the righteous predecessors’, i.e. the earliest Muslims, including the


Prophet’s Companions, as model examples of Islamic practice.


Page 2 of 13


It would stand to reason and wisdom to realize that the enemies of Islam, those who


lie in ambush for it, take a hardline position on every advocacy to abide by truth and to


reinstate the constant fundaments, principles, and truths of Islam, which is likely to


restore the spirit of pride and dignity to the nation and lead it to glory and strength.


One of them has explicitly declared, “We are not fighting terrorism, but we are


fighting in order to establish the form of Islam that we want.”


Nowadays, in our world, which is devastated by waves of change and overwhelmed


by numerous challenges, the approach of following (our righteous predecessors)


emerges amidst the existence of antagonistic opposites governed by repulsion, such as


accusing others of being infidels, causing people to find in religion a repugnant system


of beliefs, idolizing people, and categorizing political parties and affiliations.


The approach of following (our righteous predecessors) emerges whenever, on the


one hand, intellectual and ideological schisms spread and, on the other hand, sects,


systems, trends and philosophies ‒which reveal the mode of life of the righteous


predecessors along with its distinctive traits‒ grow. This approach is based on a


battery of principles, means, and predispositions which prevent its followers from any


deviation through equipping them with a reasonable awareness of reality and its


canons, as well as a set of tools to accomplish one’s goals, namely leniency,


determination, compassion, and repulsion of evildoing with kindness.


Our righteous predecessors are the pioneers of Islam. Their minds were deeply


rooted in knowledge. They were guided by the teachings of Prophet Muhammad ()


and they were also the guardians of his Sunnah. At the forefront, there are the


Prophet’s Companions ‒May Allah send His Salat and Peace on him and his family,


and be pleased with all the Companions. Allah selected them to be His Prophet’s


Companions, chose them to lay the foundations of His religion, and accepted them as


imams (leaders) of the Ummah. Allah () says in His Holy Qur’ān: And the


foremost to embrace Islâm of the Muhâjirûn (those who migrated


from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-


Madinah who helped and gave aid to the Muhâjirûn ) and also those


who followed them exactly (in Faith). Allâh is well-pleased with


them as they are well-pleased with Him. He has prepared for them


Gardens under which rivers flow (Paradise), to dwell therein


forever. That is the supreme success. [At-Tawba: 100]


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According to Al-Saffarini2 (may Allah bless his soul): “What is meant by the Salafi


doctrine is the exemplary status of the noble Companions, their notable followers who


embraced their method, as well as their subsequent followers from among the Muslim


imams (religious leaders) whose moral rectitude was never questioned, leadership


was recognized, religious renown was peerless, speech was positively received by


people, generation after generation, reputation was immune from accusations of


fabricated innovations in religious rites, and public standing was never tainted by any


unsatisfactory label.”


Abdullah Ibn Mass’ûd () says, “Today, you have preserved your fiŧra status3; you


will certainly be involved in undesirable fabrications in religious rites or witness such


fabrications, if you notice such fabrications, then hold fast to the early generation of


Muslims.” Ibn Mass’ûd () further adds, “Whoever wishes to adhere to the Sunnah,


then he should do so by following the footsteps of those who passed away, for those


who are still alive are never immune from fitna (vulnerability to ordeals). Those


predecessors were Muhammad’s () Companions; they used to have the most


beneficent hearts in the nation, the most insightful understanding ever, and were the


least prone to affectations.”


Abdullah Al-Juwaini, an ex-Imam of the Two Holy Mosques ‒may Allah bless his


soul‒ raised this question, “What is the truth that the Imam coerces people to embrace


once he takes hold of it?” Then, the Imam gives the answer, “What the Imam seeks to


do is unite people around the confessional doctrines of the early salaf (exemplary


predecessors) before capricious impulses could emerge and opinions might deviate


from truth. Those early generations used to dissuade believers from delving into the


world of obscurities, getting involved in the murky waters of problematic issues, diving


into the unfathomable waters of controversies, and devoting one’s time to collecting


data casting suspicion on religion.”


Al-Imam Ad-Dahabi says, “What the Hafiz (memorizer of the Qur’ān) actually


needs is to fear Allah, be intelligent, grammarian, linguist, bashful, and salafi.” For


these scholars, the term salaf is not an honorific title to identify themselves with, nor is


it an indicator of their ancestral lineage. This is reminiscent of one Imam’s reply to the


question, “What is the Sunnah?” His answer was, “Sunnah is what cannot be referred


to by any other term than ‘Sunnah’. As to the other appellations, they either pertain to


the statement or to the speaker himself.” This was made clear by Imam Malik (may


Allah bless his soul) when he answered a man’s question, “O Abu Abdullah! Shall I


ask you a question and make you an arbitrator between me and Allah ()?” Malik


2 Muhammad Ibn Ahmad Ibn Salim (1114 AH [1703 AD]-1188 AH) was born in a small village called


Saffarin, near Nablus in Palestine, in). His family came originally from Hijaz, in today’s western part


of Saudi Arabia, but some of its members settled in Tulkarem and Jaffa in Palestine. Adapted from


this source: h􀆩p://www.arabnews.com/node/215658


3 The Arabic word ( فطرة ) means the original state of the soul which is untainted by interference with


conventional habits.


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rejoined, “Whatever Allah wills we shall definitely accept; there is no might except


that which is derived from Allah. What is your question, then?” The man asked, “What


is meant by the Sunnites?” Malik replied, “The Sunnites are those who have no title


with which they are recognized: neither Jahmîs nor Qadaris (Fatalists).”4


Scholars argued that “declaring one’s affiliation with the as-salaf aš-šaliĥ became


manifest when the Islamic sects and groups first emerged among the Muslim ummah


which was qualified by Prophet Muhammad () as follows: ‘This ummah will split


into seventy-three sects’; then, he () explained the idea of ‘the right path’ by saying


“(It is) the one both my Companions and myself are following.”


The Companions and their righteous followers are the cream of this ummah, who


are the most committed to religion, the most prestigious members of the community,


and the most knowledgeable about how the Prophet ‒May Allah send His Salat (i.e.


Graces, Honors, and Mercy) and Peace on him and his family‒ used to lead his life.


O Muslims!


The approach of the as-salaf aš-šaliĥ is not confined to a particular period in


history; nor is it a specific (confessional) denomination. It is rather a continuous


approach that is limited by neither time nor space. Therefore, this approach is not a


political party, an orientation, a movement, or a political coalition. It is an approach of


a group. Evidence of this is that people subscribing to this approach represent a large


spectrum of the Muslim ummah. Moreover, they represent the mainstream trend in the


Muslim world. In reality, a typical Muslim tends to follow evidence and literally


imitate it, revere the as-salaf aš-šaliĥ, and love them through taking them as a perfect


model. In fact, every Imam in the Muslim ummah adopts the dictum, “Whenever a


hadith is proved authentic, it becomes my confessional doctrine.”


Our Sheikh, Imam Abdul-Aziz Bin-Baz (may Allah bless his soul) says, “The assalaf


aš-šaliĥ are the Prophet’s Companions (), as well as everyone who followed


their way from among the tabi'în (the contemporaries of the Companions of the


Prophet () after his death) and the followers of the tabi'în, including the Hanafis,


Malikîs, Shafiîs, and Hanbalîs, among others who adhered to the right path, held fast


to the Holy Quran and Noble Sunnah as regards the issues of monotheism, Allah’s


attributes and names, and all religious affairs.”


It would thus be a reductive view to restrict the approach of as-salaf aš-šaliĥ to a


checklist of certain issues, a given science, a particular country, or a specific stratum


of society. Nobody can claim to be the representative of as-salaf aš-šaliĥ, for they


4 Jahmis are the followers of Jahm Ibn Safwan. It is an offshoot of the Khawārij sect in early Islamic


history. Qadaris were also a sect in early Islamic history that advocated human powerlessness and


pre-determinism stressing the inevitability of future events and actions.


Page 5 of 13


have no spokesman. For instance, there is no particular group that exclusively


represents their approach. Instead, there are individuals and groups that belong to it


and are affiliated to it, seeking to accomplish the objectives of the as-salaf aš-šaliĥ


maďhab (school of thought). It is an approach which is hardly restricted to partisan


membership, as non-affiliation does not negate affiliation, because it is an approach


and a vision. This approach is not to be held accountable for the faults committed by


its followers; on the contrary, all statements, acts, and behaviors must be imputed to


their perpetrators whoever they might be, individuals or groups, rather than to the


approach per se.


O Muslims!


The approach of the as-salaf aš-šaliĥ rests on textual evidence from religion, the


interpretations of as-salaf aš-šaliĥ themselves, their conclusions, and the sources from


which they receive knowledge. Thus, it is not restricted to the specific construal of a


given scholar. In reality, the foundations and principles of the approach of as-salaf aššaliĥ


have not been the product of human thought and reasoning; nor are they the


outcome of historical circumstances or of a mujtahid’s5 independent judgements. On


the contrary, they are based on the Holy Qur’ān and Sunnah.


Among the defining traits of this approach is the obligation to abide by the


Glorious Book (Qur’ān) along with the authenticated Sunnah, as well as prudence not


to surrender to the enticements of personal caprices and fabricated innovations in


religious rites, in accordance with the Hadith of Prophet Muhammad (), “Those of


you who will outlive their brethren will certainly witness enormous divergence; so,


hold fast to my Sunnah and the Sunnah of the rightly guided caliphs after I pass


away; cling firmly to it (them). Mind out for invented religious ideas; in fact, every


bidâh (fabricated innovation) is a loss of direction.” [Reported by Ahmad, Abu


Dawood, and Tirmithi ‒among others‒ from the Hadith narrated by Al-Îrbâdh Ibn


Sâriya (). At-Tirmidhî validated this Hadith as “hasan (good) and sahih (sound).”]


In addition, the approach of as-salaf aš-šaliĥ is also characterized by its insistence


on observing the communal spirit (“al jamâa”) and strict obedience to the rulers


within the bounds of religious tenets, in pleasant and hard times. Allah () says: O


you who believe! Obey Allâh and obey the Messenger (Muhammad


صلى لله علیھ وسلم ), and those of you (Muslims) who are in authority.


(And) if you differ in anything amongst yourselves, refer it to Allâh


5 A mujtahid ( مجتھد ), in Islamic Law, is a legist formulating independent decisions in legal or


theological matters, based on the interpretation and application of the four usul (i.e. the four


foundations of Islamic jurisprudence: Qur’ān, Sunnah, qiyas [analogy] and ijma’ [consensus]), as


opposed to muqallid (imitator).


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and His Messenger ( صلى لله علیھ وسلم ), if you believe in Allâh and in the


Last Day. That is better and more suitable for final determination.


[An-Nissâ: 59]


There is also the Hadith narrated by Ubada Ibn As-Samit (). He said, “The


Prophet () called us up; so, we pledged allegiance to him. In one of the induction


clauses, he ensured that “by pledging allegiance to him we shall obey his instructions


in times of privilege and adversity, crisis and comfort, giving priority to his safety and


well-being, and that we shall never contest power with those vested with authority


except when—quoting Prophet Muhammad ()—‘you notice a flagrant loss of


religious faith for which you have evidence derived from Allah’s revealed text.’”


[Reported by Al-Bukhari in his ‘Šahîh’]


This is clear evidence of the great importance of strict obedience and that it should


be given absolute priority no matter how disastrous the situations and no matter how


dark the plights might be. However, something that still needs to be clarified is that


obedience to the ruler does not imply losing or being dispossessed of one’s rights. In


fact, in parallel with obedience and allegiance to the ruler, people are still entitled to


claim their own rights from their rulers whether they are tyrannical or equitable. Thus,


there is no contradiction between adhering to obedience and allegiance and claiming


one’s rights and redressing grievances.


Prominent within this approach is giving good counsel, which is made evident by


the Hadith of the Prophet (): “The deen6 is giving good counsel. The deen is giving


good counsel. The deen is giving good counsel" We said: ‘To whom, O Messenger


of Allah? He said: “For Allah, His Book, His Messenger, and the Imams of the


Muslims and their common people.” [Narrated by Muslim in his "Sahih7" from the


hadith of Tameem Dari ().


That’s what Islam is all about: giving good counsel in all integrity, honesty and


faith, observing the individual’s rights and reputation, and avoiding vilification,


defamation and any type of conduct leading to disunity and hatred.


This approach also features the tendency to enjoin Al-Ma‘rûf (virtue) and forbid


Al-Munkar (vice). To this effect, Allah () said: You [true believers in


Islâmic Monotheism, and real followers of Prophet Muhammad صلى


لله عليه وسلم ) and his Sunnah] are the best of peoples ever raised up


6 ‘Deen’ means the religion of Islam.


7 Sunni Muslims view this as one of the three most trusted collections of hadith. The Arabic word sahih translates


as authentic or correct (retrieved from http://en.wikipedia.org/wiki/Sahih_al-Bukhari).


Page 7 of 13


for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all


that Islâm has ordained) and forbid Al-Munkar (polytheism,


disbelief and all that Islâm has forbidden), and you believe in Allâh.


[Aal-Imran: 110]. Allah () also said: The believers, men and women,


are Auliyâ’ (helpers, supporters, friends, protectors) of one another;


they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and


all that Islâm orders one to do), and forbid (people) from Al-


Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm


has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give


the Zakât, and obey Allâh and His Messenger. Allâh will have His


Mercy on them. Surely Allâh is All-Mighty, All-Wise. [Al-Tawba: 71],


and Those (Muslim rulers) who, if We give them power in the land,


(they) enjoin Iqamat-as-Salât [i.e. to perform the five compulsory


congregationalSalât (prayers) (the males in mosques)], to pay


the Zakât and they enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and


all that Islâm orders one to do), and forbid Al-Munkar (i.e.


disbelief, polytheism and all that Islâm has forbidden) [i.e. they


make the Qur’ân as the law of their country in all the spheres of


life]. And with Allâh rests the end of (all) matters (of creatures)


[Al-Hajj: 41]


Such an approach is one where divine revelation constitutes the source of learning,


and where the as-salaf aš-šaliĥ would measure their thoughts, opinions and


perceptions against the provisions of the Holy Qur'ān and the Sunnah, thereby


approbating what proves to be commensurate with them and rejecting what does not.


Verily, the words of Allah () and His Messenger () represent the sole frame of


reference for legality and credibility, where souls are willingly ushered into the act of


following rather than being followed. In this regard, the Prophet () said , “None of


you believes until his likes and dislikes be in conformity with what I have brought.”


[A ‘saheeh’ (sound) and ‘hasan’ (good) hadith extracted by the (Hadith) Imams in


Page 8 of 13


their Musnads 8 from a Hadith by Abdullah ibn Amr ibn al-Aas9 (May Allah be


pleased with both of them)10.


The legal (Islamic) text has juristic prevalence; its surface meaning is to be


adopted until provably interpreted otherwise. Argument supported by a legal text,


whether conclusive or presumptive, may not be rejected. Commitment to the


provisions of the Holy Qur'ān and the Sunnah does not annihilate reason nor does it


deny its importance. Reason is by far the greatest and most distinguishing gift with


which Allah has endowed man, and it is through it that legal rulings are recognized. It


is indeed the object of legal capacity and the tool of inference.


Such a sound approach is what strikes a balance between the wording of a text and


its meaning; between its form and its content. This is the approach of the Salaf


(predecessors) whereby they tend to engage controlled interpretation of texts and


benefit from their allusions, connotations and objectives.


This is a middle ground between the staleness of literality and the degradation of


an odd and abusive interpretation within such a compromising approach that does not


allow the annulment of one side at the expense of the other or the overshadowing of


one at the expense of the other. As a result, the text’s originality and significance are


maintained and its dimensions, connotations and aims appreciated, in addition to


benefiting as much as possible from the knowledge it might hold, whether new or old.


Imam Al-Shatiby –may Allah bless his soul– says: "Unless the mind is committed


to the rules of Islamic Sharia, passion and lust are unleashed."


O Muslims!


This approach also features tolerance, save in matters of righteousness, the sanctity


of the book of Allah and the words of His Messenger (). ‘Tolerance’ is dissonant


with ‘infallibility’ for no one of the religious scholars or Imams among the


Companions and their successors, as well as the rest of us, is perfect. Infallibility is an


exclusive feature of the Messenger of Allah () in carrying out the word of His Lord


().


On such premises, the as-salaf aš-šaliĥ would not mind disagreement so long as it


is justified, based on plausible interpretation of the text, and considerate of the pros


and cons and the achievement of the goals and objectives, and provided that Ijtihad11


8 They are collections of hadiths.


9 He is a Companion of Prophet Muhammad (). He was the author of "Al-Sahifah al-Sadiqah" ("The Truthful


Script", Arabic: الصحیفة الصادقة ), a hadith compilation document which recorded about one thousand of the Prophet’s


narrations. (Adopted from: http://en.wikipedia.org/wiki/%27Abd_Allah_ibn_%27Amr_ibn_al-%27As).


10 Abdallah is the son and Amr is the father, and both were Companions of the Prophet (), thus


deserving the eulogy (May Allah be pleased with both of them).


11 The word, Ijtihad, in Arabic means ‘effort’. In Islamic law, it means the independent or original


interpretation of problems not precisely covered by the Qur'ān or Hadith. (retrieved from


www.britannica.com)


Page 9 of 13


is appropriately rendered by its right scholars. Therefore, the as-salaf aš-šaliĥ used to


disagree among each other and wholeheartedly accept this fact.


The parameters of this approach also include the explicit distinction between the


ruling on awsāf12 (absolute charge of unbelief) and that on a’yān (specific charge of


unbelief). The ruling on a’yān features a certain degree of accuracy, restraint and


prudence that so characterize this blessed approach.


O Servants of Allah!


The broadness of this approach and the immensity of its legacy do not entail its


looseness or ambiguity for there is much room for Ijtihad about it. The more a servant


of Allah is guided to closely abide by the sunnah and is granted commitment to it, the


more he is willing to follow it, approve of it and be guided by it. The further he


proceeds along the path of righteousness and commitment to the sunnah, the more


profound and insightful and the less factitious he turns out to be, provided that he


observes the provisions of Islamic Sharia law; indeed, Allah has set a


measure for all things. [At-Talaq: 3]. In all of this, those who memorize the


words of Allah and the sunnah of His Messenger from among Ahl al-Dhikr13 remain


the main frame of reference for the “proper investigators” as evidenced in the Book of


Allah (): if only they had referred it to the Messenger or to those


charged with authority among them, the proper investigators


would have understood it from them (directly). Had it not been for


the Grace and Mercy of Allâh upon you, you would have


followed Shaitân (Satan), save a few of you. [An-Nisa: 83]


May Allah () benefit me and you with the Great Qur'ān and the Guidance of


Muhammad (). I say this, and I ask Allah to forgive my sins, yours, and those of all


the Muslims, so ask Him for forgiveness, for He is the Forgiving, the Merciful!


Part Two


Praise be to Allah for His blessings, and thanks are due to Him for his graces! I


bear witness that there is no deity but Allah () alone with no partner, and that our


Master and Prophet Muhammad is the servant and Messenger of Allah, the best He


12 In Arabic: ( التكفیر المطلق (الأوصاف) والتكفیر المعین (الأعیان


13 Lit. “people of remembrance”. The term occurs in Surah An-Nahl of the Qur'ān: “And, We did not send


before you except men, revealing unto them. Ask then the people of Remembrance – if you do not know [An-


Nahl: 43]. In the wider sense, the terms refer to anyone who possesses revealed knowledge, specifically those


among them who are endowed with wisdom. (Adopted from: www.islamicencyclopedia.org)


Page 10 of 13


has ever created among men and the most immaculate among His patrons. May Allah


send His Salat (Graces, Honors, and Mercy), Peace and Blessing upon him, his


family, his honourable Companions, the tabi'in and those who followed them in


righteousness for as long as He () commands the heavens and the earth. May the


Peace of Allah () ever be on him until the day we stand before Him!


O Muslims!


The as-salaf aš-šaliĥ offer a holistic and integrated approach engendering religion


in its entirety, including all the legislations pertaining to Tawhid14, belief, Salat,


Zakat15, fasting, Haj, Jihad, enjoining Al-Ma‘rûf and forbidding Al-Munkar, in the


areas of human relations, rights, transactions, and politics with its verities, confines


and terms.


Omar Ibn Abdul Aziz ‒may Allah bless his soul– sums up the approach thus: "The


Messenger of Allah () and those who succeeded him issued sunan (legislations)


where the application thereof is considered to be an act of commitment to the Book of


Allah (), and of making thorough obedience to Him and a strength to carry out the


rules that were set by His religion and that no one would be able to change or alter,


nor consider anything that is in conflict with them. Those who seek guidance in such


sunan shall be guided to the right path and those who seek triumph by them shall


come out triumphant. However, those who neglect them shall be guided to a path


other than that of the believers and shall keep him in the path he has


chosen, and burn him in Hell - what an evil destination! [An Nisa:


115]


Scholars and imams are renewers and not founders; any call exalting the legal


(religious) text and safeguarding its significance against distortion by fanatics, false


interpretations by the ignorant, and false claims by the impudent is a call of truth.


Moderation and tolerance may not hold until they are clear from two extremes:


dogmatism or immoderation, and fluidity or indulgence. The attempt to forge a


compromise between personal whims and convictions, on the one hand, and legal


provisions, on the other, is far from being a scholarly practice nor is it an instance of


freedom of thought.


14 Tawhid, (“making one,” “asserting oneness”), the oneness of Allah, in the sense that he is one and


there is no deity but He. To most Muslim scholars, the science of tawhid is the systematic theology


through which a better knowledge of Allah may be reached. (Adopted from:


http://www.britannica.com/EBchecked/topic/584517/tawhid).


15 Zakāt means in Arabic "that which purifies" . It is the giving of a fixed portion of one's wealth as a


tax, generally to the needy. It is one of the Five Pillars of Islam. (Adopted from:


h􀆩p://en.wikipedia.org/wiki/Zak%C4%81t).


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When a scholar speaks out to label as haram (forbidden) what others might


consider as halal (permissible), or to call ‘obligatory’ what his colleague may classify


as simply ‘preferable’, he should not be stigmatized as being radical for this has


nothing to do with scholarly knowledge and manners, let alone if what he is claiming


is endorsed by the majority of scholars.


O fear Allah –may Allah have mercy on you! Commit yourselves to the right path,


follow the sunnah, and hold tight to the pristine guidance of Muhammad ().


This being said, I advise you to send your Salat and peace on the Mercy and


Blessing Allah bestowed on you, your Prophet Muhammad (), the Messenger of


Allah, as Your Lord commanded you to do in His wise Book where He so truthfully


and graciously said: Allâh sends His Salât (Graces, Honours, Blessings,


Mercy) on the Prophet (Muhammad صلى لله علیھ وسلم ), and also His


angels (ask Allâh to bless and forgive him). O you who believe! Send


your Salât[1] on (ask Allâh to bless) him (Muhammad صلى لله علیھ


وسلم ), and (you should) greet (salute) him with the Islâmic way of


greeting (salutation i.e. As-Salâmu ‘Alaikum. [Al Ahzab: 56]


O Allah! Send Your Salat (Graces, Honours, Mercy), Peace and Blessing on Your


servant and Messenger, our Master and Prophet, Muhammad (), the beloved and the


Chosen One; on his virtuous and immaculate family and on his wives, mothers of the


believers. O Allah! We seek Your satisfaction with the four Caliphs, Abu Bakr, Omar,


Othman, and Ali; the Prophet’s Companions, the tabi’in and those who followed them


in righteousness until the Day of Judgment! O Allah! We seek Your Satisfaction with


us as well, as You are Most Forgiving, Most Generous, and Most Beneficent!


O Allah! Grant glory to Islam and Muslims! O Allah! Grant glory to Islam and


Muslims! O Allah! Grant glory to Islam and Muslims, and fail polytheism and


polytheists! O Allah! Let down tyrants and infidels and all other enemies of Islam!


O Allah! Grant us security in our homelands, and set right our Imams and


leaders! O Allah! Entrust our government to those who fear You and seek Your


satisfaction! O Lord of the Worlds!


O Allah! Grant our Imam and Leader a success of Your own! Honor him with


Your obedience and make Your word the uppermost through him! Make him an asset


to Islam and Muslims! Grant him sound health and wellness! Guide him, his deputy,


his brothers and his aides to do what You love and please, and lead them to


righteousness and piety!


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O Allah! Help the Muslim leaders to abide by Your Book and to follow the Sunnah


of Your Prophet, Mohammad ()! Make them a blessing on Your faithful, and unite


them on the grounds of righteousness and truth! O Lord of the Worlds!


O Allah! Make for this nation (the nation of Islam) a matter (an affair) of


rationality (guidance) where the people of piety are honored and those of sins are


guided, and where virtue is promoted and vice is prevented! Verily, You are the


Omniscient!


O Allah! Save our brothers in Syria! O Allah! Save our brothers in Syria and in


Burma! O Allah! Unite them; spare their blood; heal their patients, bless the souls of


their dead, and shelter their homeless! O Allah! Unite them and set right their affairs!


O Allah! Turn their concerns and distress into relief, and their inflictions into


wellbeing! O Allah! Help them defeat their enemy and Yours!


O Allah! Do punish the tyrants in Syria and Burma for they have laid waste the


land, oppressed the people and harmed them! O Allah! They have gone too far in


destruction and killing! O Allah! Do punish them as You are more than a match to


them! O You, the Strong, the Invulnerable! Disperse them and turn the tides against


them!


O Allah! Do punish the usurpers and occupiers among the Jews, for You are


capable of so doing! O Allah! Give them a taste of Your sturdiness that is so


inevitably destined to strike the offenders! O Allah! We pray You to drive them off to


their own detriment, and we seek refuge in You from their evils!


O servants of Allah! Verily, Allâh enjoins Al-‘Adl (i.e. justice and


worshipping none but Allâh Alone - Islâmic Monotheism) and Al-


Ihsân [i.e. to be patient in performing your duties to Allâh, totally


for Allâh’s sake and in accordance with the Sunnah (legal ways) of


the Prophet صلى لله عليه وسلم in a perfect manner], and giving (help)


to kith and kin[1] (i.e. all that Allâh has ordered you to give them


e.g., wealth, visiting, looking after them, or any other kind of help),


and forbids Al-Fahshâ’ (i.e all evil deeds, e.g. illegal sexual acts,


disobedience of parents, polytheism, to tell lies, to give false witness,


to kill a life without right), and Al-Munkar (i.e all that is prohibited


by Islâmic law: polytheism of every kind, disbelief and every kind of


Page 13 of 13


evil deeds), and Al-Baghy (i.e. all kinds of oppression). He


admonishes you, that you may take heed. [Al-Nahl: 90]


So, remember Allah and He shall remember you, and be grateful to Him for His


blessings and He shall give you more of them. … and the remembering


(praising) of (you by) Allâh (in front of the angels) is greater indeed


[than your remembering (praising) of Allâh in prayers. And Allâh


knows what you do. [Al-‘Ankabut: 45].