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THE MUNAFIQOON (HYPOCRITES) IN OUR UMMAH; THEIR TRAITS, LIES AND BID‘AH (INNOVATION IN RELIGIOUS MATTERS)

Most believers are easily deceived by their false opinions or teachings due to the tactics they employ; mixing truth with falsehood and concealing the truth from the public. Allah says:

“And do not mix the truth with falsehood, and do not hide the truth, while you know it.” [The Noble Qur’an, Surah Al-Baqarah, 2:42]

Although this prohibition is addressed to the Children of Israel, many who hold the titles of ustadh, ustadhah, ‘alim (a Muslim scholar), and imam within our Ummah use the same tactics to gradually mislead us. They are numerous, making those who propagate and adhere to the true teachings of Islam the minority. The majority of our Ummah are diverted from the Straight Path due to blind following, negligence and ignorance of the pure teachings of Prophet Muhammad ﷺ (may Allah send Blessings and Peace upon him). Allah says:

“And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.” [The Noble Qur’an, Surah Al-An‘am, 6:116]

According to this verse, most of them will lie about the teachings of Islam to mislead us from the way of Allah. They are advocates to false beliefs and innovations that have no basis in the teachings of Al-Qur’an and As-Sunnah.

Do not think that because of their qualifications from a renowned Islamic university, they can be trusted and relied on. These hypocrites only attain their credentials just to gain trust from the believers. Their true intention is to deceive those who trust them by mixing truth with falsehood. Mixing truth with falsehood is a tactic employed by them in order to make their lies less obvious, making it difficult to detect their false teachings so that the ignorant easily believe them. Allah says in the Qur’an:

“And of mankind, there are some (hypocrites) who say: ‘We believe in Allah and the Last Day,’ while in fact they believe not. They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies.” [The Noble Qur’an, Surah Al-Baqarah, 2:8-10]

When the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. But when they are alone with their Shayatin (Satans or devils), such as their leaders and masters among the Jews, hypocrites and idolators, they claim that they are on their side and that they are only mocking and deceiving the believers. [Tafseer ibn Katheer]

Allah says:

“And when they meet those who believe, they say: ‘We believe,’ but when they are alone with their Shayatin (devils – polytheists, hypocrites, etc.), they say: ‘Truly, we are with you; verily, we were but mocking.’” [The Noble Qur’an, Surah Al-Baqarah, 2:14]

Allah warns us to be wary of them because they are the silent enemies of Islam. Allah says:

“…They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right Path.” [The Noble Qur’an, Surah Al-Munafiqoon, 63:4]

THEIR TRAITS, LIES, AND BID‘AH

Not every Muslim who fits the following list should be labelled as a hypocrite. Among them are those who are merely followers due to ignorance or blind imitation. Nevertheless, we must remain cautious of those who exhibit the characteristics mentioned below.

(1) Labelling Those Who Firmly Adhere to Manhaj As-Salafus-Salih as “Wahhabi” or “Salafi”

Wahhabiyyah and Salafiyyah are not a new movement or a particular madhhab; rather, they represent a call to Tawheed and an effort to revive aspects of the religion that have been neglected. Therefore, be cautious of those who warn people to stay away from those labelled as “Wahhabi” or “Salafi”, for in reality they are warning people to stay away from the truth and the path of the early generations of this Ummah.

Using the labels “Wahhabi” and “Salafi” against those who adhere to the correct ‘Aqeedah (creed) and warning people to stay away from them is the way of the ignorant and the biased. Only those who hate the truth would warn the masses against those who adhere to the way of as-Salafus-Salih by labelling them as “Wahhabi” or “Salafi.” The label that we should use instead is “Muslim”, as stated in the Qur’an.

(2) Most of Them Are Scholars

“The majority of the hypocrites in my nation are its reciters (of the Qur’an).” [Musnad Ahmad (6633)]

This refers to those who recite or possess knowledge of the Qur’an outwardly, but whose hearts and actions are insincere. The narration is attributed to Prophet Muhammad ﷺ.

(3) They Have Graceful Outer Appearance and Are Eloquent

They will impress the Muslims through their appearance e.g., attire and body language, and by their eloquence in speech to gain followers. Allah says in His Book:

“And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up (i.e., bodies with empty minds and empty hearts). They think that every cry is against them (i.e., every time an incident occurs or something frightening happens, they think it is headed their way; indicative of their cowardice). They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right Path.” [The Noble Qur’an, Surah Al-Munafiqoon, 63:4]

They will use their eloquence to preach about matters in Islam, blending truth with falsehood, and the ignorant who listen to them will trust every word they say. Be wary of them!

(4) They Claim That It Is Not Obligatory To Leave the Beard as It Is

One notable characteristic of such people is that many of them trim and style their beards to appear neat or fashionable to onlookers, intending to blend in with the surrounding society and present themselves as exemplary models to the ignorant in our Ummah. This, in turn, prompts their followers to believe that it is not obligatory to leave the beard in its natural state.

They claim that they love Prophet Muhammad ﷺ. But how can one who claims to love Prophet Muhammad ﷺ not follow this basic and simple Sunnah: to grow the beard and leave it as it is? Even worse is when they say that it is not obligatory to grow the beard because it is a matter of dispute among the scholars.

If someone believes that trimming the beard is Makruh (disliked, but not to the extent of being Haram), or that shortening the beard and keeping it neat is sufficient to be considered following the Sunnah, then, in this particular respect, he is not following the Sunnah of the Prophet ﷺ. This is because Sunnah Fi‘liyyah refers to the actions or conduct practised by the Prophet Muhammad ﷺ.

They may be following the Sunnah in terms of physical appearance by keeping a beard, even if it is short and neatly trimmed. However, in terms of actions and conduct, they are not emulating the way the Prophet ﷺ kept his beard.

Furthermore, even when examined from the perspective of physical appearance, their beards are not the same as the beard of the Prophet ﷺ. The beard of the Prophet ﷺ was certainly much longer because he never trimmed or cut it.

So, how can someone claim to be imitating the Sunnah in terms of physical appearance when the beard of the Prophet ﷺ was much longer because he was not known to have ever trimmed or cut his beard?

Follow the Sunnah by emulating the actions and conduct of the Prophet ﷺ, not merely by imitating his physical appearance or clothing.

According to scholars who adhere to the understanding of as-Salafus-Salih, it is fard (obligatory) to grow the beard and leave it as it is. Prophet Muhammad ﷺ instructed us:

“Be different from the polytheists, trim closely the moustache and grow the beard.” [Sahih Muslim (259c)]

In another hadith, it is narrated:

“Cut the moustaches short and leave the beard (as it is).” [Sahih al-Bukhari (5893)]

Sheikhul-Islam Ibn Taymiyyah رحمه الله (may Allah have mercy on him) said:

“The Qur’an, Sunnah and ijma’ (scholarly consensus) all indicate that we must differ from the unbelievers in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. At-Tirmidhi reported that the Messenger of Allah ﷺ said: ‘He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.’ [Jami’ at-Tirmidhi (2695)] According to another version: ‘Whoever imitates a people is one of them.’” [Sunan Abi Dawud (4031)]

If we do not grow the beard and leave it in its natural state, not only we are disobeying the command of our Messenger ﷺ, but we will also lose out in practising the Sunnah of passing fingers through the beard when performing ablution that is mentioned in Sunan Abi Dawud (145):

“Whenever the Messenger of Allah ﷺ performed ablution, he took a handful of water and, putting it under his chin, made it go through his beard, saying: ‘HAAKADZAA AMARANEE RABBEE ‘AZZA WA JALLA (Thus did my Lord command me).’”

Do not follow those who cherry-pick from Al-Qur’an and As-Sunnah only what suits their own desires to preach or practise. We should have the mindset of Abu Bakr As-Siddiq رضى الله عنه (may Allah be pleased with him) who is known to follow every sunnah of Prophet Muhammad ﷺ. Abu Bakr رضى الله عنه said:

“I will not leave anything Allah’s Messenger ﷺ used to do except that I will also practise it, for indeed I am afraid that if I leave anything of his commands, then I would deviate (from the right path and be led astray).” [Sahih al-Bukhari (3093)]

Ruling on the Beard:

(5) They Teach the Ignorant to Utter the Intention Before Performing Acts of Worship Such as the Prayer, Fasting, I’tikaf and etc.

Allah says in His Book:

“Verily, Allah is All-Knower of the secrets of (your) breasts.” [The Noble Qur’an, Surah Al-Maidah, 5:7]

The place of intention is in the heart. Allah knows our intentions without us uttering them before performing acts of worship. Furthermore, it is not from the Sunnah of our Prophet ﷺ to verbalise the intention when he wanted to perform acts of worship such as the prayer. Therefore, this widespread practice in our Ummah is regarded as a bid‘ah by the scholars who follow the Salaf.

Ruling on Uttering the Intention:

https://islamqa.info/en/answers/13337/do-you-need-to-utter-intention-for-acts-of-worship

(6) They Propagate the Popular Asmaa’ul-Husna Song to Assert That Allah Has Only 99 Names, and That the Names Listed in the Song Are Authentic

They propagate these ninety-nine names by teaching them in madrasahs and mosques, publishing them on social media and websites, printing them on the endpapers of the Mushaf (Al-Qur’an), and selling products such as wall art frames, which has led to the widespread belief within our Ummah that these are the only ninety-nine authentic names that Allah has.

Actually, the ninety-nine Names of Allah (Asmaa’ul-Husnaa) mentioned in the popular nasheed that most likely you have heard, learnt or memorised are sourced from ‘Da‘eef’ (weak) hadiths such as Jami’ at-Tirmidhi (3507) and Sunan Ibn Majah (3861); listing some names that are not explicitly derived from Al-Qur’an and As-Sunnah. It has not been authentically established that Prophet Muhammad ﷺ (may Allah send Blessings and Peace upon him) specified all of those ninety-nine names. The hadiths which has been reported about this are unauthentic. Ibn Taymiyyah رحمه الله wrote in his book Majmoo’ al-Fatawa (6/382):

“Those names being specifically mentioned (in the hadiths above) are not from the speech of the Prophet ﷺ, as agreed upon by the scholars of hadith.”

In Fathul-Bari (11/215), Ibn Hajar رحمه الله explained that Imam Bukhari رحمه الله and Imam Muslim رحمه الله rejected this hadith [Jami’ at-Tirmidhi (3507)], not only because it was related through just one person, namely al-Waleed ibn Muslim; but also because of other inconsistencies in the narration, in addition to the possibility of additional wordings added to the narration. Therefore, the scholars who follow as-Salafus-Salih (the Pious Predecessors, the first and best three generations of the followers of Prophet Muhammad ﷺ) have disagreed on the names that should be contained in that hadith.

Scholars have agreed that the Names of Allah are not limited to only ninety-nine. In fact, the Names of Allah mentioned in Al-Qur’an and As-Sunnah number over a hundred. No one knows the actual number of Allah’s Names. This is based on the saying of Prophet Muhammad ﷺ:

“I ask You by every name that is Yours; by which You have named Yourself, or taught anyone of Your creation, or revealed in Your Book, or kept in the knowledge of the unseen that is with You.” [Musnad Ahmad (3712), Sahih Ibn Hibban (972) and Sheikh al-Albani’s Silsilah al-Ahaadeeth as-Saheehah (199)]

We, of course, have no way of knowing or counting those names that Allah has kept exclusively for Himself.

As stated in the book of Sheikh Muhammad ibn Salih al-‘Uthaymeen رحمه الله, ‘al-Qawaa‘idul-Muthlaa Fee Sifaatil-laahi Ta’aalaa wa Asmaa’ihil-Husnaa’ (The Exemplary Principles Concerning the Attributes of Allah, the Exalted, and His Beautiful Names); one might argue that Allah has only ninety-nine names based on the saying of Prophet Muhammad ﷺ:

“Verily, Allah has ninety-nine names; one short of one hundred. Whoever enumerates them (means to memorise them, to understand their meanings, and to worship Allah based on the significance of those meanings) will enter Paradise.” [Sahih al-Bukhari (7392) and Sahih Muslim (2677)]

In reality, this hadith does not indicate that Allah has only ninety-nine names. Had that be the intended meaning, the wording of the hadith would have been: “Allah has a total of ninety-nine names” or similar wording which points to a finite number. Therefore, the correct meaning of the hadith is as follows: “In regard to the ninety-nine of Allah’s Names, if one enumerates them, he will enter Paradise.” A similar statement is for you to say: “I have with me one hundred dirham that I have set aside for charity.” This statement of yours does not mean that you have only one hundred dirham, or that you do not have other money which you have set aside, for instance, in your bank account. Hence, this rationalise that Allah has more than ninety-nine names.

If we were to count the Names of Allah that are mentioned in both Al-Qur’an and As-Sunnah, they will number over a hundred. Among them are ninety-nine names which, if one memorises, learns and lives by them, will bring the reward of entering Paradise as stated in the hadith above.

Watch the video below for a brief explanation on the number of Allah’s Names:

You can download from the link below a PDF file listing the authentic Names of Allah with references from Al-Qur’an and As-Sunnah. Download this list to study the meanings and explanations of the Beautiful Names of Allah:
https://shorturl.at/w4a8C

Alternatively, you can view the list of Allah’s Names at the link below:
https://shorturl.at/D4Qzq

(7) They Propagate the Teaching of “20 Sifat” (Attributes) of Allah

Prophet Muhammad ﷺ, the Companions, and the two generations after them, did not systematise Allah’s attributes into “20 Sifat” or any fixed number. They affirmed all the names and attributes mentioned in Al-Qur’an and As-Sunnah without restricting them to a set list; avoiding philosophical classifications of the attributes of Allah found in “Sifat 20” such as:

(A) Sifat Nafsiyyah (Self-Attribute); attribute related to Allah’s very essence or existence:

  1. Wujud (Exists)

(B) Sifat Salbiyyah (Negating Attributes); attributes that negate flaws or imperfections of Allah:

  1. Qidam (Pre-Eternity; existing without a beginning))
  2. Baqa’ (Everlasting)
  3. Mukhalafatuhu lil-hawadith (Different from the creation)
  4. Qiyamuhu binafsih (Self-subsisting and depends on nothing)
  5. Wahdaniyyah (One; without any partner)

(C) Sifat Ma‘anee (Meaningful Attributes); attributes related to Allah’s power, will, knowledge, and other aspects that give meaning to His existence:

  1. Qudrah (Powerful)
  2. Iradah (Will)
  3. ‘Ilmun (Knowing)
  4. Hayyun (Living)
  5. Sama’ (Hearing)
  6. Basar (Seeing)
  7. Kalam (Speaking)

(D) Sifat Ma’nawiyyah (Derivative Attributes); attributes that are consequences or expressions of the Sifat Ma‘anee:

  1. Kaunuhu Qadiran (His state of being the All-Powerful)
  2. Kaunuhu Muridan (His state of being the All-Willing)
  3. Kaunuhu ‘Aliman (His state of being the All-Knowing)
  4. Kaunuhu Hayyan (His state of being the Ever-Living)
  5. Kaunuhu Sami‘an (His state of being the All-Hearing)
  6. Kaunuhu Basiran (His state of being the All-Seeing)
  7. Kaunuhu Mutakalliman (His state of being the All-Speaking)

Scholars who adhere to the understanding of the Salaf avoid such philosophical classifications because these terms were influenced by Greek logic and ‘Ilm al-Kalaam (speculative or rational theology).

The belief of Ahlus-Sunnah wal-Jamaa’ah regarding the Names and Attributes of Allah is to affirm all the Names and Attributes which Allah has confirmed for Himself in the Qur’an and Sunnah, without:

(A) Tahreef (distorting or changing a Name or Attribute of Allah other than its true meaning)

(B) Ta’teel (denying or negating it)

(C) Takyeef (describing and explaining the reality of Allah’s Attributes, e.g., by saying, “I affirm Allah’s Attribute of possessing a Face, and His Face look like such and such” or questioning the “how” of them, e.g., by saying, “How does Allah’s Face look like?”)

(D) Tamtheel (to imply a similarity between the Attributes of Allah and that of His created beings)

The “20 Sifat” is considered a bid‘ah by the Salaf-oriented scholars because of the following reasons:

(A) No basis in Al-Qur’an & As-Sunnah

  • The Prophet ﷺ or his Companions never said: “Allah has exactly 20 attributes you must know.”
  • Restricting the attributes to 20 implies limitation, whereas Allah’s attributes are infinite.

(B) Influence of Philosophical Theology

  • The “20 Sifat” framework was developed by scholars after the Salaf (especially Ash‘ariyyah and Maturidiyyah) using rational proofs to defend Islam against philosophers, Mu’tazilah, etc.
  • Salaf-oriented scholars regard this as a form of kalaam (speculative) innovation that employs rational and argumentative methods to establish, defend, and debate the fundamental tenets of the Islamic faith.

(C) Risk of Negating Other Attributes of Allah

  • By systematising into categories, some attributes mentioned in Al-Qur’an and As-Sunnah are left out (e.g., Love, Mercy, Anger, Pleasure of Allah)
  • It is the way of as-Salafus-Salih to affirm all the Attributes of Allah as they were revealed, without reducing His Attributes to a man-made list.

(D) Imposition on Muslims

  • In Ash‘ariyyah teaching, knowing the “20 Sifat” is sometimes made a condition of valid faith.
  • Salaf-oriented scholars argue that such knowledge is not required by Allah as He commanded the Prophet ﷺ to teach his companions to believe simply in Allah, His Names and Attributes as revealed.

Although the “20 Sifat” serves as a theological framework aimed at safeguarding correct belief in Allah’s Attributes against heretical ideas, we, the Salaf-oriented, regard it as a bid‘ah because it fixes a number, relies on philosophical categorisations, and was never taught by the Prophet ﷺ or his Companions.

The Correct Belief in Allah’s Attributes:

(8) They Propagate the Song-cum-Salawat such as “Salawat Tafrijiyyah” (or known as “Salawat Nariyah”), “Salawat Fatih”, “Salawat Syifa”, “Salawat Badar”, “Salawat Munjiah” and etc., Which Contain Elements of Shirk (Polytheism)

What made all these salawat so popular is the fact that they were turned into melodious songs, sung by various artists, and shared widely on social media platforms, gaining millions of views on YouTube despite music being considered prohibited in Islam according to the understanding of the Salaf. As a result of the propagation of these “songs-cum-salawat”, many Muslims have deviated from the true teachings brought by the Messenger ﷺ, falling into false beliefs disguised under the name of salawat. Know that these innovated salawat were never taught by Prophet Muhammad ﷺ, nor did he promise any virtues for singing or reciting them.

(A) “Salawat Tafrijiyyah”

The translation of this salawat is as follows:

“O Allah, send perfect blessings and complete peace upon our master Muhammad, by whom all knots are untied, all hardships are relieved, all needs are fulfilled, all desires are attained, and a good ending is granted; and by whose noble face the clouds are asked to bring rain. And (send blessings and peace) upon his family and companions, with every breath and every glance.”

They claim that by singing or reciting this salawat daily, one will obtain benefits from its supposed virtues, such as relief from hardship and sorrow, forgiveness of sins, increased blessings and provision from Allah, elevation in rank, prayers being answered more easily, and attaining a position close to Prophet Muhammad ﷺ in the Hereafter. Some even claim that whoever recites this salawat a specific number of times will achieve whatever they desire.

In reality, this salawat contains expressions that contradict the teachings of Islam, falling into shirk and exaggeration (ghuluw) with regard to the Prophet ﷺ. It attributes to him actions that cannot be attributed to anyone other than Allah, such as fulfilling people’s needs, relieving distress, granting their wishes, and bestowing a good end. Allah commanded His Prophet ﷺ:

“Say: ‘It is not in my power to cause you harm, nor to benefit you.’” [The Noble Qur’an, Surah al-Jinn, verse 72:21]

The meaning of this salawat clearly contradicts pure Tawheed, because supplications and requests can only be directed to Allah alone, without any intermediary.

As a result of the propagation of this “song mixed with salawat” and its practice, many Muslims have deviated from the true teachings brought by the Messenger of Allah ﷺ, falling into false beliefs disguised under the name of salawat. Know that this salawat is made up by someone; therefore, it was never taught by Prophet Muhammad ﷺ, nor did he ever promise any of the virtues attributed to it.

The authentic Sunnah regarding salawat upon the Prophet ﷺ shows that when we send blessings upon the Prophet ﷺ once, Allah sends ten blessings upon us, ten of our sins are erased, and we are raised ten darajaat (ranks) [Sunan an-Nasa‘i (1297)]. I urge you to learn and memorise the collection of authentic salawat by downloading the “Dhikr & Dua” app by Life With Allah at the following link:
https://understandislamthewayofthesalaf.com/2025/03/25/life-with-allah-dhikr-dua-app/

If we truly love Prophet Muhammad ﷺ, then we should follow his teachings by studying his Sunnah and reflecting on Al-Qur’an as much as possible, and then put them into practice. Every act of worship must be supported by evidence from Al-Qur’an and As-Sunnah; otherwise, it should be abandoned. Prophet Muḥammad ﷺ said:

“I have left you with two things and you will never go astray as long as you hold on to them: the Book of Allah (Al-Qur’an) and Sunnah of His Prophet (As-Sunnah of Prophet Muhammad ﷺ).” [Muwatta’ Malik]

Ruling on “Salawat Tafrijiyyah (Nariyah)”:

(B) “Salawat Fatih”

The translation of this salawat is as follows:

“O Allah, send prayers upon our master Muhammad, the opener of what was closed, and the seal of what had preceded, the helper of the truth by the Truth, and the guide to Your straight path. May Allah send prayers upon his Family according to his greatness and magnificent rank.”

“Salawat Fatih” is a revered Wird (phrases to be recited as dhikr) in Sufi tradition, especially embraced by followers of the deviant Tijaniyyah order. It was transmitted by Muhammad ibn Abi al-Hasan al-Bakri who claimed to be a descendant of Abu Bakr as-Siddiq رضي الله عنه. According to tradition, the text was revealed to him on a piece of paper. Later, the Wird was embraced and propagated by Ahmad al-Tijani, the founder of the Tijaniyyah Sufi sect, and later considered as salawat by millions of followers; reciting it regularly as part of their spiritual practice.

Ahmad al-Tijani said about the virtues of this salawat (he lied in his statement):

“…Then the Prophet ﷺ commanded me to return to this Salawat al-Fatih. When he commanded me with this, I asked about its virtue. So he informed me, for the first time, that reciting it once is equal to reciting Al-Qur’an six times. Then he informed me, for the second time, that reciting it once is equal to every glorification (tasbeeh) found in this entire universe, from every remembrance (dhikr), from every supplication, whether small or great, and equal to reciting Al-Qur’an 6,000 times, because it is included among the acts of dhikr.”

The quote above can be found in the book ‘Jawaahir al-Ma‘aanee wa Bulugh al-Amaanee’, p. 100, published by Dar al-Kutub al-‘Ilmiyyah in Beirut, Lebanon. This book is a primary source for the Tijaniyyah order, containing a collection of the sayings, teachings and claimed experiences of Ahmad al-Tijani which was compiled by his disciple, ‘Ali Harazim ibn al-‘Arabi.

Deceitful virtues of this salawat include:

1. One recitation equals thousands of other salawat

Some scholars of the tareeqah state that the reward of one recitation is extremely great.

These statements are often attributed to Ahmad al-Tijani and other Sufi scholars.

2. Protection from Hellfire

  • Whoever recites it once in his lifetime will not enter Hellfire. [salawat.com]

3. Forgiveness of sins

  • Reciting it continuously for 40 days leads to acceptance of repentance and forgiveness of sins. [salawat.com]

4. Seeing the Prophet ﷺ in a dream

A report attributed to Habib Muhammad al-Haddar (d. 1418 AH) states:

  • Reciting 100 times on Thursday night may lead to seeing the Prophet ﷺ in a dream. [salawat.com]

5. Spiritual illumination and removal of veils

Some Sufi masters mention that:

  • Reciting 100 times daily removes spiritual veils and brings divine lights and their wishes will be fulfilled and their knowledge will remain solely with Allah. [salawat.com]

6. Fulfilment of needs and removal of difficulties

Some devotional instructions say:

  • Reciting it 10 times after two raka‘ah of prayer at night can help overcome problems and obstacles. [salawat.com]

7. Opening spiritual knowledge

Certain Sufi writings describe it as:

  • A “treasure that opens the gates of divine secrets” and leads to deeper spiritual knowledge.

This is clear disbelief, because it considers the virtues of this salawat to be greater than that of the Speech of Allah (the Noble Qur’an). Truly, it is utter foolishness for any rational person, let alone a Muslim, to hold a belief in such extremely ignorant claim of these Ahlul-Bid‘ah (innovators).

In fact, Prophet Muhammad ﷺ did not teach such salawat to his companions. Never did he promise that reciting “Salawat Fatih” carries virtues superior to reciting the Noble Qur’an. Without doubt, the best form of dhikr is the recitation of the Noble Qur’an. The Noble Qur’an is Allah’s greatest gift to mankind as it is the eternal book of guidance. Reciting it is one of the most virtuous deeds and one of the best ways to gain Allah’s closeness. For each letter recited, a servant gains ten rewards. Prophet Muhammad ﷺ taught his companion, ‘Abdullah ibn Mas‘ud رضي الله عنه, the virtues of reciting the Speech of Allah:

“Whoever recites a letter from Allah’s Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.” [Jami’ at-Tirmidhi (2910)]

Thus, this proves that this salawat is definitely a bid‘ah so do not be deceived by its captivating made-up virtues.

(C) “Salawat Syifa (Tibbil Quloob)”

The translation of this salawat is as follows:

“O Allah, send blessings and peace upon Muhammad, the remedy of the hearts and their cure, the well-being of the bodies and their healing, the light of the eyesights and their illumination, and also send blessings and peace upon his companions and his family.”

This salawat is widely practised by many traditional healers and Raaqee (someone who performs ruqyah) in our country, Singapore, and also neighbouring countries such as Malaysia and Indonesia. It is used as a form of dhikr or supplication to treat or heal individuals who suffer from certain health problems.

It has become very popular, to the point where it had been turned into nasheed and sung by many as part of their daily chants. Unfortunately, most of those who practise it merely recite and sing it without understanding its meaning and realising the elements of shirk that it contains.

If we carefully examine each phrase of this salawat, we will find that it ascribes qualities to the Prophet Muhammad ﷺ that do not rightfully belong to him, such as:

(I) “Muhammad, the remedy of the hearts and their cure”

  • means that our Prophet ﷺ is the one who gives remedy and cure to our hearts.

(II) “the well-being of the bodies and their healing”

  • the one that grants health and heals our bodies.

(III) “the light of the eyesights and their illumination”

  • the one who brings light to the eyesights.

In reality, only Allah has the power to heal the hearts, grant health to the bodies, and bring light to the eyesights. The Prophet ﷺ himself does not possess these abilities, neither for himself nor for us.

Allah says in His Book:

“Say (O Muhammad ﷺ): ‘I have no power for myself any benefit nor harm except as Allah wills.’” [The Noble Qur’an, Surah Al-A’raf, 7:188]

[Prophet Ibraheem (Abraham) عليه السلام (May the Peace be upon him) said] “And when I am ill, it is He (Allah) who cures me.” [The Noble Qur’an, Surah Ash-Shu‘ara, 26:80]

“And he for whom Allah has not appointed light, for him there is no light.” [The Noble Qur’an, Surah An-Nur, 24:40]

The Messenger of Allah ﷺ warned us not to exaggerate in praising him:

“Do not exaggerate in praising me as the Christians praised the son of Maryam (Mary), for I am only a servant. So, call me the Servant of Allah and His Messenger.” [Sahih al-Bukhari (3445)]

Sheikh Muhammad ibn Salih al-‘Uthaymeen رحمه الله commented regarding this particular salawat:

“…this supplication is close to being shirk. The Prophet ﷺ is not the remedy nor cure for the hearts in a physical sense. This means, if the heart is ill physically with a perceivable sickness, then the Prophet ﷺ is not its doctor. Since the Prophet ﷺ has now died, no one can benefit from him physically. But if he meant that belief in him is a remedy and a cure for the hearts, then this is true. There is no doubt that belief in the Messenger ﷺ heals the hearts from their diseases; spiritual diseases, and that he is a cure for them. The same is said about the well-being of the bodies. The Prophet ﷺ is not the bestower of well-being of the bodies, rather he ﷺ used to supplicate to Allah for the sick in order to heal them, and he is not the one who heals them, rather the one who heals them is Allah Almighty, and he himself ﷺ used to ask for well-being, saying: ‘O Allah, heal me’, so how can he be the bestower of well-being!? Also, this is a false supplication that is not valid, as in (saying the Prophet ﷺ is) the light and illumination of the eyes. This is wrong; the light of the eyes is an attribute of the body that Allah Almighty once has created. The light of the eyes is a creation of Allah, Glorified is He, the Most High, and not him, the Messenger ﷺ, and he is not the one who created the light of the eyes…” [binothaimeen.net]

This salawat has never been taught by the Messenger of Allah ﷺ through any authentic narration, nor was it practised by his companions. Therefore, it falls under the category of fabricated and man-made salawat, invented purely based on personal desires. So avoid this salawat, O Muslimeen!

(D) “Salawat Badar (Badriyah)”

The translation of this salawat is as follows:

“May Allah’s blessings and peace be bestowed upon Taha, the Messenger of Allah. May Allah’s blessings and peace be bestowed upon Yasin, Habeebullah (Beloved of Allah). We tawassul (seeking means of nearness to Allah) through the name of Allah and through the Guide, the Messenger of Allah, and through all those who strive in the way of Allah, as well as through the People of Badr, O Allah.”

Know that this salawat potentially can cause deviation in ‘Aqeedah (creed) because it leads to prohibited tawassul, attempting to draw close to Allah by means that He does not approve.

There are four issues that need to be discussed concerning this salawat, namely:

(I) This salawat has never been taught by the Messenger of Allah ﷺ through any authentic narration, nor was it practised by his companions.

(II) Calling the Messenger of Allah ﷺ, Habeebullah (Allah’s Beloved), even though there is a description of him that is more noteworthy than that, which is Khaleelullah (Allah’s Friend). [Read more here]

(III) Attributing the Name of Allah, Al-Hadee (The Guide), to the Messenger of Allah ﷺ by calling him as such.

(IV) Tawassul to Allah through calling on the dead or people who are absent, namely, the Messenger of Allah ﷺ and the People of Badr.

Tawassul can either be permissible or prohibited as elaborated in the following.

Permissible Tawassul

Permissible Tawassul is seeking to draw close to Allah through acts of worship which He loves; these may be obligatory or encouraged, and may take the form of words, actions or beliefs. Some types are as follows:

(I) Seeking to draw close to Allah by means of His names and attributes.

Allah says in His Book:

“And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [The Noble Qur’an, Surah Al-A’raf, 7:180]

So when a person makes du‘aa to Allah, he begins by calling on Allah with the name that is most apt, such as Ar-Rahman (the Most Merciful) when seeking mercy and Al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.

(II) Seeking to draw close to Allah by means of faith and Tawheed.

Tawassul through faith and Tawheed means seeking closeness to Allah by mentioning one’s belief in Him and His Oneness when making du‘aa, which is clearly supported by the Qur’an. Allah says:

“Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [The Noble Qur’an, Surah Ali ‘Imran, 3:53]

“Those who say: ‘Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.’” [The Noble Qur’an, Surah Ali ‘Imran, 3:16]

“Our Lord! Verily, we have heard the call of one (Prophet Muhammad ﷺ) calling to Faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those who are obedient to Allah and follow strictly His Orders).” [The Noble Qur’an, Surah Ali ‘Imran, 3:193]

(III) Seeking to draw close to Allah through righteous deeds, whereby a person asks Allah by virtue of the best deeds that he has done, such as salah, fasting, reading Qur’an, avoiding haram things, and so on.

An example of this is the authentic hadith [Sahih al-Bukhari (2215)] about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allah by virtue of their best deeds to save them.

(IV) A person may also ask Allah by virtue of his total dependency upon Him or by admitting his own wrongdoing, as Allah mentions in Al-Qur’an:

(Prophet Ayyub عليه السلام said) “Verily, distress has seized me, and You are the Most Merciful of those who show mercy.” [The Noble Qur’an, Surah Al-Anbiya, 21:83]

(Prophet Musa عليه السلام said) “My Lord, indeed I am, for whatever good You would send down to me, in need.” [The Noble Qur’an, Surah Al-Qasas, 28:24]

(Prophet Yunus عليه السلام) “None has the right to be worshipped except You (O Allah). Glorified (and exalted) are You. Truly, I have been of the wrong-doers.” [The Noble Qur’an, Surah Al-Anbiya, 21:87]

“They (Prophet Adam and his wife, Hawa عليهما السلام) said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.’” [The Noble Qur’an, Surah Al-A’raf, 7:23]

Prohibited Tawassul

Prohibited tawassul refers to seeking closeness to Allah or seeking requests through means that Allah has not legislated, and which may lead to shirk (associating partners with Allah) such as:

An example would be tawassul by means of the dhaat (essence) of the Prophet ﷺ or his status, as is found in this salawat. This is something that leads to shirk, and thus it is impermissible.

Similarly, tawassul to Allah through the Ahlul-Badr (People of Badr) or through their status before Allah is also invalid, because their status before Allah benefits only them, not anyone else.

Trying to draw close to Allah by calling on the dead or people who are absent, asking them for help and so on is prohibited in Islam. This is a form of major shirk, which goes against Tawheed.

The evidences for the prohibition are as follows:

  • Tawassul is an act of worship, and acts of worship cannot be performed unless there is evidence permitting them. Since tawassul through the status of the Prophet ﷺ or through the Companions who participated in the Battle of Badr was never practised by the Salaf, it is impermissible.
  • This practice resembles the actions of those who worship others besides Allah, because in reality, they worship these figures as a waseelah (means) to get closer to Allah. Likewise, those who use the essence of righteous people as a waseelah to seek closeness to Allah are essentially doing the same thing.

(E) “Salawat Munjiah”

The translation of this salawat is as follows:

“O Allah, send blessings upon our master Prophet Muhammad ﷺ, by means of which You will save us from all frightening situations and from every trial. And by means of it, You will fulfill our needs. And by means of it, You will purify us from all evils and sins. And by means of it, You will raise us to the highest ranks. And by means of it as well, You will bring us to the most perfect goal in every goodness, during life and after death. By Your mercy, O Most Merciful of those who show mercy.”

All Muslims are in agreement that this salawat has no textual evidence. It was never taught by the Prophet ﷺ, the Companions, the Tabi‘in, nor the Tabi’ Tabi‘in. In fact, it was never discussed by the leading imams of the madhhabs such as Abu Hanifah, Malik ibn Anas, ash-Shafi‘i, and Ahmad ibn Hanbal رحمهم الله.

We do not know with certainty the historical origins of this salawat. However, some people state that it was first composed by a Sufi figure of the Shadhili tareeqah named Musa al-Dharir al-Shalih. It may be judged that the Shadhili order is among the tareeqahs that deviated from Islam. They hold the belief that their figures are able to know unseen matters.

The founder of this order, Abul Hasan Ali al-Shadhili, claimed that he possessed ten oceans of knowledge: five from among humans and five from among spirits. The five oceans of human knowledge were the Prophet ﷺ, Abu Bakr, Umar, Uthman, and Ali. As for the five from among the spirits, they were Jibril, Mikail, Israfil, Izrail, and at-Ruh al-Akbar (Latha’if al-Minan, al-Iskandari, p. 146).

Therefore, for adherents of the Shadhili order, their figures are excessively venerated beyond the level of ordinary human beings. They even believe that their imam had been informed by Allah regarding every one of his followers until the Day of Judgement who are guaranteed entry into Paradise.

The question is: is it appropriate to preserve and continue such a salawat when its source comes from someone whose creed deviates from the teachings of Islam?

Source: [https://konsultasisyariah.com/23290-apa-itu-shalawat-munjiyat.html]

The Actual Sunnah of Salawat

The actual Sunnah of salawat indicates that when we send one salah (grace, honour, blessing and mercy) upon the Prophet ﷺ, we will receive ten salawat from Allah in return, ten of our bad deeds will be erased, and we will be elevated by ten degrees. [Sunan an-Nasa’i (1297)] This reward applies only when we recite the salawat exclusively taught by our Prophet ﷺ.

I urge you to learn and memorise the Sunnah salawat by downloading the ‘Dhikr & Dua’ app by Life With Allah at the following link:
https://understandislamthewayofthesalaf.com/2025/03/25/life-with-allah-dhikr-dua-app/

How to Send Salawat According to the Sunnah:

(9) They Permit Listening to Music and Playing of Musical Instruments

They issue fatwas declaring both listening to music and playing musical instruments permissible, normalising these practices within our Ummah, although all the four madhhabs prohibit music except playing the duff. They employ the tactic of mixing truth with falsehood by attempting to legitimise listening to popular nasheed artists such as Maher Zain, Harris J, and Sami Yusuf, whose songs contain lyrics that may seem acceptable according to the Shari‘ah, yet its melody is accompanied by musical instruments. When questioned about the ruling on music, they consistently cite scholars who allowed it, while avoiding evidences from Al-Qur’an and As-Sunnah. Prophet Muhammad ﷺ said:

“From among my followers, there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful.” [Sahih al-Bukhari (5590)]

“People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.” [Sunan Ibn Majah (4020)]

“When my Ummah does fifteen things, the afflictions will occur in it.” It was said: “What are they O Messenger of Allah?” He said: “When Al-Maghnam (the spoils of war) are distributed (preferentially), trust is usurped, Zakah is a fine, a man obeys his wife and disobeys his mother, he is kind to his friend and abandons his father, voices are raised in the mosques, the leader of the people is the most despicable among them, the most honoured man is the one whose evil the people are afraid of, intoxicants are drunk, silk is worn (by males), there is a fascination for singing slave-girls and music, and the end of this Ummah curses its beginning. When that occurs, anticipate a red wind, collapsing of the earth, and transformation.” [Jami’ at-Tirmidhi (2210)] Even though this hadith is graded ‘Da’eef’ (Weak), some of its signs have already occurred. Therefore, we should not take lightly the signs mentioned in this hadith.

Who do we follow? The opinions of scholars that suit our desires, or the teachings of our Messenger ﷺ?

Ruling on Music:

(10) They Rule Smoking As Makruh

Islam forbids everything that is harmful. It is proven that smoking significantly increases the risk of developing various serious health conditions and diseases. There is no disagreement among the physicians and sane people that smoking is harmful for health. It is harmful not only to the smoker himself but also to those around him. The evidences in Al-Qur’an and As-Sunnah that prohibit smoking are as follows:

“There is no harm or causing of harm.” [Sunan Ibn Majah (2340, 2341) and Imam al-Bayhaqi’s as-Sunan al-Kubra (11495), Dr. Abdullah al-Turki’s edition, published by Markaz Hajar (Cairo, 2011)]

“And spend in the way of Allah and do not throw (yourselves) with your (own) hands into destruction. And do good; indeed, Allah loves the doers of good.” [The Noble Qur’an, Surah Al-Baqarah, verse 2:195]

“…he allows them as lawful at-Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful al-Khabaaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods).” [The Noble Qur’an, Surah Al-A’raf, 7:157]

“…and do not be extravagant wasters. Indeed, those who waste extravagantly are brothers of ash-Shayaateen (the devils).” [The Noble Qur’an, Surah Al-Isra’, 17:26-27]

“And do not kill yourselves. Indeed, 1Allah is Ever-Merciful to you.” [The Noble Qur’an, Surah An-Nisa’, 4:29]

Yet, despite the explicit evidences above, there are still Muslims who opine that the ruling on smoking is Makruh.

Ruling on Smoking:

(11) They Permit the Bride and Groom to Sit Side by Side on the Dais, Displaying Themselves Before Non-Mahrams

Know that the intention behind this act is to display the adorned couple in front of both non-mahram men and women, and to take group photos. The Noble Qur’an reminds both men and women to lower their gaze and refrain from looking at the opposite gender even if the ‘Awrah is fully covered, except in cases of necessity. It is only permissible to look at a non-mahram when buying and selling, giving testimony, giving or receiving medical treatment, and proposing marriage. As for looking with desire, that is forbidden according to scholarly consensus.

Furthermore, women are forbidden from displaying their beauty before non-mahram men. This includes wearing revealing or tight-fitting clothing, applying make-up, or dressing in adorned garments to be seen by non-mahram men. Such acts are impermissible and regarded as major sins, as they constitute disobedience to Allah’s command. Allah reminds the women in the Noble Qur’an:

“And stay in your houses, and do not display yourselves like that of the times of ignorance.” [The Noble Qur’an, Surah Al-Ahzab, 33:33]

Women are permitted to go out only if there is a genuine need, such as working, purchasing essential provisions, seeking knowledge, or attending to necessary affairs. However, this permission is tied to observing the guidelines of modesty and safeguarding chastity as prescribed by the Shari‘ah.

There are well known hadiths which warn against Tabarruj (wanton display of one’s beauty and adornments). Prophet Muhammad ﷺ said:

“There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked (i.e., wearing revealing or tight-fitting clothes), who is inclined to immoral acts and inclines others to them (tempting men towards committing adultery, e.g., walking with an enticing gait), with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” [Sahih Muslim (2128)]

“Any woman who perfumes herself then passes by the people so that they can smell her fragrance is an adulteress.” [Sunan Abi Dawud (4173), Jami’ at-Tirmidhi (2786) and Sunan an-Nasa’i (5126)]

Since Allah has commanded both men and women to lower their gaze, and because Tabarruj is condemned in Islam, having a dais to display the bride and groom during a wedding ceremony is forbidden, as the intention or purpose of it violates the Shari‘ah.

Ruling on Bride and Groom Sitting Side by Side on the Dais, Displaying Themselves in Front of Non-Mahrams:

(12) They Celebrate Mawlid

The celebration of Mawlid has no basis in the Qur’an or the Sunnah. Prophet Muhammad ﷺ, his companions, and the early generations of Islam did not celebrate it. Imam ash-Shafi‘i, whose legal opinions many Muslims in Singapore claim to follow, also did not celebrate the Prophet’s ﷺ birthday.

The first records of Mawlid celebrations trace back to the Fatimid Caliphate in Egypt, approximately 5 centuries after the Prophet’s death. The Fatimids belonged to a specific sub-sect of Shia Islam known as Ismaili Shia. They traced the Imamate through Ismail ibn Ja’far, unlike the Twelver Shia who followed Musa al-Kadhim. They are also classified as extremist Batini Shia by Sunni scholars.

It was later adopted in the Sunni world around the 6th/7th century Hijri, credited primarily to the ruler of Irbil, Sultan Muzaffar ad-Din ibn Zain al-Din (Abu Sa‘id Kokibri).

Because the practice was not introduced until centuries after the Prophet, it is considered as a prohibited religious innovation (bid‘ah) by the Salaf-oriented scholars. They emphasise that expressing love for the Prophet should be shown by following his teachings daily, rather than through annual celebrations.

The Prophet ﷺ reminded us:

“Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a servant. So, call me the Servant of Allah and His Messenger.” [Sahih al-Bukhari (3445)]

So what did Prophet Muhammad ﷺ do on the day of his birth? What has been reported is that he made the day of his birth a day of worship, which is different to a celebration. He was asked about fasting on Mondays, and he said:

“It is (the day) when I was born and revelation was sent down to me.” [Sahih Muslim (1162)]

Ruling on Celebrating Mawlid:

(13) They consider Majlis Tahlil or Tahlilan As Not a Bid‘ah (Innovation)

Majlis Tahlil or Tahlilan; a ceremony or practice of reciting adhkaar (remembrances of Allah), Surah Yasin (Chapter 36 of the Qur’an) and supplications in congregation, particularly for the deceased, often followed by a meal prepared by the bereaved family for their guests. Some families organise majlis tahlil on specific days after the funeral, such as the 3rd, 7th, 40th, and 100th day.

Prophet Muhammad ﷺ and his companions never practised such an innovation. Although reciting dhikr, Qur’an and making supplications are great acts of worship, but if we recite them congregationally with the intention that the deceased will be forgiven and receive mercy from Allah, then this practice is not from the pure and complete teachings of Islam.

Ruling on Majlis Tahlil or Tahlilan:

(14) They Practise Reciting Surah Yasin Congregationally in the Mosque Every Thursday Night

Yasinan; a tradition where Muslims gather at a mosque every Thursday night to recite Surah Yasin congregationally as an act of worship and to seek blessings. This surah is also often recited in unison by attendees during religious events or ceremonies like funerals or celebrations.

Because a specific time, Thursday night, is being allocated and the recitation is done in congregation although no authentic evidence to that effect has been reported from the Prophet ﷺ to justify it, thus this act is considered a bid‘ah and is not allowed in Islam. It should therefore be avoided.

Wouldn’t this practice disturb the tranquility of those who are praying or engaged in i’tikaf? Prophet Muhammad ﷺ said there will be those among his followers who raise their voices in the mosque:

“When my Ummah does fifteen things, the afflictions will occur in it.” It was said: “What are they O Messenger of Allah?” He said: “When Al-Maghnam (the spoils of war) are distributed (preferentially), trust is usurped, Zakah is a fine, a man obeys his wife and disobeys his mother, he is kind to his friend and abandons his father, voices are raised in the mosques, the leader of the people is the most despicable among them, the most honoured man is the one whose evil the people are afraid of, intoxicants are drunk, silk is worn (by males), there is a fascination for singing slave-girls and music, and the end of this Ummah curses its beginning. When that occurs, anticipate a red wind, collapsing of the earth, and transformation.” [Jami’ at-Tirmidhi (2210)]

Ruling on Yasinan Every Thursday Night:

(15) They Allow Building Structures on Top of Graves

It was narrated that Jabir ibn ‘Abdullah رضي الله عنه said:

“The Messenger of Allah ﷺ forbade plastering or coating graves, sitting on them, and building structures over them.” [Sahih Muslim (970)]

Ruling on Building Structures on Top of Graves:

(16) They Practise Making Dhikr and Du‘aa in Congregation After Every Obligatory Prayer

Prophet Muhammad ﷺ never led his companions by raising his voice in making dhikr and du‘aa after every obligatory prayer. Raising voices in the mosque is among the matters mentioned in the hadith cited earlier, which states that when it occurs, afflictions will befall the Ummah.

Most of the imams in Singapore are definitely deviating from the sunnah of Prophet Muhammad ﷺ by not following him in this regard. They claim that by leading the congregants in making dhikr, they are following the opinion of Imam ash-Shafi‘i رحمه الله who said:

“I prefer that the imam and follower remember Allah (dhikr) after the tasleem, and do so silently unless the imam wants to be learned from, in which case he says the invocations aloud until he believes that he has been learned from, after which he says them to himself.” [Kitab al-Umm]

This opinion of Imam ash-Shafi‘i رحمه الله is no longer applicable in our time, as there are now many books and mobile applications available for us to learn the authentic adhkaar and du‘aas after the obligatory prayers.

What about making du‘aa collectively after every obligatory prayer? Whose practice are they following? Which scholars’ opinions are they relying upon?

They claim to follow Imam ash-Shafi‘i رحمه الله, yet making du‘aa in congregation after every obligatory prayer is not part of the teachings of Imam ash-Shafi‘i رحمه الله. There is no evidence in any book that Imam ash-Shafi‘i رحمه الله would lead the congregation in du‘aa aloud after every obligatory prayer, nor that he approved of such a practice.

There is evidence supporting making du‘aa after the obligatory (fard) prayers, but there is a difference of opinion regarding how it should be understood.

Abu Umamah رضي الله عنه narrated: “It was said: ‘O Messenger of Allah, which supplication is most likely to be listened to?’ He said: ‘(During) the last part of the night, and at the end of the obligatory prayers.’” [Jami’ at-Tirmidhi (3499)]

Scholars have interpreted that ‘end of the obligatory prayers’ can refer to either just before the salam or after it. But the most authentic opinion is that ‘end of the obligatory prayers’ means after the final tashahud and before the salam. There is no evidence that the Prophet ﷺ raise his hands to supplicate after every obligatory prayers. Even if an imam wishes to supplicate after every obligatory prayer, he should supplicate alone; not in congregation because the Prophet ﷺ never led his companions in making du’aa by raising his voice after every obligatory prayer.

If you need to make du’aa after the prayer, it is best to make it after completing the prescribed Sunnah adhkaar.

I urge you to learn the actual adhkaar and du‘aas that our Prophet ﷺ used to recite after the obligatory prayers, as what many imams recite today differs from his practice. A free reliable dhikr and du‘aa app can be found here:
https://understandislamthewayofthesalaf.com/2025/03/25/life-with-allah-dhikr-dua-app/

Ruling on Making Dhikr and Du‘aa in Congregation After Every Obligatory Prayer:

(17) They Prescribe Performing the Regular Sunnah Prayer After the Adhan of the Jumu‘ah Prayer

There is no evidence in the hadith collections that our Prophet ﷺ used to perform the Sunnah prayer after the adhan of Jumu‘ah prayer. Rather, what is prescribed is to offer whatever voluntary prayers one wants, from the time one enters the mosque until before the Adhan is called.

Ruling on Performing the Sunnah Prayer After the Adhan of the Jumu‘ah Prayer:

(18) They Practise Making Takbeer in Unison During Eid

There is no evidence in the teachings of our Prophet ﷺ that he and his companions make takbeer in unison in the mosque before the Eidul-Fitr and Eidul-Adha prayer. This is a bid‘ah practised by imams in most mosques including the ones in Singapore. Furthermore, raising voices in the mosque is one of the signs that afflictions will occur in the Ummah as cited in the earlier hadith.

Ruling of Making Takbeer in Unison:

(19) Of Them Are Those Who Practise Tasawwuf (Sufism)

Most of these people are advocates to Sufi tareeqahs, practising some serious and grievous innovations, some of which could lead to them being deemed disbelievers, and others of which are less serious than that.

The words “Tasawwuf” and “Sufism” are modern terms which refer to something that is not automatically approved of in the Shari‘ah neither is it automatically condemned. Sheikh al-Islam Ibn Taymiyah رحمه الله (May Allah have mercy on him) said: 

“The words ‘al-faqr’ and ‘at-tasawwuf’ (i.e., Sufism ) may include some things that are loved by Allah and His Messenger, and these are things that are enjoined even if they are called faqr or tasawwuf, because the Qur’an and Sunnah indicate that they are mustahabb and that is not altered if they are called by other names.”

The problem is that these people classify parts of the knowledge of Al-Qur’an and As-Sunnah as “knowledge of Tasawwuf”. They then use this as a means to attract followers and form sects dedicated to learning and practising what they label as Tasawwuf. Worse still, they have invented their own Wirds (phrases to be recited as dhikr), Hizb (books of du‘aas to be read daily by their followers), and unique methods of worship by which each group distinguishes itself from the others; contented with their practices, rejoicing. This contradicts the Shari‘ah and causes division within the Ummah. Allah says in His Book:

“Of those who have divided their religion (i.e. who left the true Islamic Monotheism) and became sects [i.e. they invented new things in the religion (Bid‘ah), and followed their vain desires], every sect rejoicing in what it has with them (of beliefs, opinions, customs, and etc.).” [The Noble Qur’an, Surah Ar-Rum, 30:32]

Ruling on Tasawwuf:

(20) They Celebrate Nisfu Sha’ban, the Night of Al-Isra’ and Al-Mi’raj, and Hijri New Year

They have introduced the bid‘ah of celebrating the middle of Sha’ban (Nisfu Sha’ban) and designating its day for fasting. However, there is no authentic evidence to support this practice. A number of ‘Da‘eef’ (weak) hadiths have been reported regarding its virtues, but they cannot be relied upon. As for the narrations concerning the merits of performing prayer on this night, they are mawdoo’ (fabricated), as affirmed by scholars who follow the Salaf.

There is nothing in the authentic hadiths that proves the exact date of Al-Isra’ and Al-Mi’raj. The scholars of hadith affirm that any narrations specifying a particular date for these events cannot be authenticated as originating from the Prophet ﷺ.

In Islam, there is no special religious ceremony to mark the New Year. Sheikh Salih al-Fawzan حفظه الله (may Allah preserve him) said concerning commemorating the end of the year:

“There is no basis for that, and singling out the end of the year for specific acts of worship such as fasting is a reprehensible innovation (bid‘ah).”

However, since our calendar is the Hijri calendar, this time serves as a good reminder to reflect on the meaning and significance of the Hijrah.

Ruling on Celebrating Nisfu Sha’ban:

Ruling on Celebrating the Night of Al-Isra’ and Al-Mi’raj:

Ruling on Celebrating Hijri New Year:

(21) They Conclude the Recitation of Al-Qur’an With “SADAQALLAAHUL ‘ADZEEM”

Prophet Muhammad ﷺ never concluded his recitation of Al-Qur’an with “SADAQALLAAHUL ‘ADZEEM”; making it as a habit. To know the actual Sunnah of our Prophet ﷺ after reciting Al-Qur’an, refer to the article at the following link:
https://understandislamthewayofthesalaf.com/2025/03/25/practice-of-prophet-muhammad-ﷺ-after-reciting-al-quran/

Ruling on Concluding the Recitation of Al-Qur’an with “SADAQALLAAHUL ‘ADZEEM”:

(22) They Practise Ruqyah Not in Accordance With the Shari‘ah

Do not be deceived by ruqyah practitioners who claim to practice “Ruqyah Syar‘iyyah” but sell commercial products falsely promoted as cures for sihr, jinn possession, or illnesses caused by the evil eye, such as bottled water over which Qur’anic verses and salawat have been recited for drinking and bathing, bidara spray mist, bidara shower gel, and the like. In reality, the products they sell do not help in healing us at all.

Most of them are in fact people of innovation (bid’ah) who label themselves as practitioners of Ruqyah Syar’iyyah. They use verses and supplications that are not prescribed in the Qur’an and the Sunnah when performing ruqyah, and they charge high fees (unreasonable price) for their services. They deceive the public by selling commercial ruqyah products that are not in accordance with the Sunnah; misleading them into believing that these products are the source of their healing. Know that purchasing such products and believing in them as a means of cure is considered an act of shirk.

True Ruqyah Syar’iyyah practitioners are those who adhere firmly to the methodology of the Salaf, only use incantations based on the Qur’an and the Sunnah, and they do not sell products that contradict the Sunnah while labelling them as ruqyah.

Allah is Ash-Shaafee; the One Who Cures, the Healer. Trust and rely on Allah, and know that performing ruqyah on yourself (if you are able to) by reciting the prescribed verses from Al-Qur’an and As-Sunnah is sufficient for your cure. You may also recite these verses over water, then drink from it and use the remainder for bathing.

The method of performing ruqyah and the prescribed verses to recite can be downloaded from the following link:
https://lifewithallah.com/wp-content/uploads/2022/07/Ruqyah-by-Life-With-Allah.pdf

WAYS TO AVOID BEING DECEIVED BY THEM AND FALLING INTO BID‘AH

(1) Make Du‘aa

Prophet Muhammad ﷺ said:

“There is nothing more honourable with Allah, The Exalted, than supplication.” [Jami’ at-Tirmidhi (3370)]

“The supplication is the essence of worship.” [Jami’ at-Tirmidhi (3371)]

Allah says in His Book:

“And your Lord said: ‘Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).’” [The Noble Qur’an, Surah Ghafir, 40:60]

The du‘aa is a tool we should use to counter the enemies of Islam. Ask Allah in our prayers for guidance and help in seeking the truth. There are four Sunnah du‘aas we can put into practice:

(A)

اَللّٰهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى.‏

ALLAAHUMMA INNEE AS-ALUKALHUDAA WATTUQAA WAL‘AFAAFA WALGHINAA.

Meaning:

O Allah, I ask You for guidance, Taqwa, chastity (purity from sins) and self-sufficiency. [Sahih Muslim (2721) and Jami’ at-Tirmidhi (3489)]

(B)

اَللّٰهُمَّ اهْدِنِيْ وَسَدِّدْنِي، اَللّٰهُمَّ إِنِّي أَسْأَلُكَ الْهُدَىٰ وَالسَّدَادَ.‏

ALLAAHUMMAHDINEE WASADDIDNEE, ALLAAHUMMA INNEE AS-ALUKAL HUDA WASSADAAD.

Meaning:

O Allah, guide me and grant me correctness (i.e., soundness or rightness in understanding and practising the religion). O Allah, I beg You for guidance and correctness. [Sahih Muslim (2725)]

(C)

اَللّٰهُمَّ أَلْهِمْنِي رُشْدِي، وَأَعِذْنِيْ مِنْ شَرِّ نَفْسِي.‏

ALLAAHUMMA ALHIMNEE RUSHDEE WA-A‘IDZNEE MIN SHARRI NAFSEE.

Meaning:

O Allah, inspire me Rushdee (my sound understanding, rectitude of actions and good management of affairs concerning the religion) and protect me from the evil of my self. [Jami’ at-Tirmidhi (3483)]

(D) (To be recited in the prayer as du‘aa al-Istiftah (opening supplication) before reciting Surah Al-Fatihah)

اَللّٰهُمَّ رَبَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ.‏

ALLAAHUMMA RABBA JIBRA’EELA WA MEEKAA’EELA WA ISRAAFEELA, FAATIRAS SAMAAWAATI WAL-ARDHI, ‘AALIMAL GHAIBI WASHSHAHAADATI, ANTA TAHKUMU BAINA ‘IBAADIKA FEEMA KAANOO FEEHI YAKHTALIFOONA, IHDINEE LIMAKHTULIFA FEEHI MINAL HAQQI BI’IDZNIKA, INNAKA TAHDEE MAN TASHAA’U ILAA SIRAATIM MUSTAAQEEM.

Meaning:

O Allah, Lord of Jibrail and Mikail and Israfil, Originator of the heavens and the earth, Knower of the unseen and the seen. You guide between Your slaves in what they are differing. Guide me for which is disputed of the Truth by your permission. Indeed, You guide whoever You will to the Straight Path. [Sahih Muslim (770)]

(2) Strive to Seek Beneficial Knowledge

Seeking the knowledge of Al-Qur’an and As-Sunnah and conveying what we have learnt is an obligation upon everyone of us. Prophet Muhammad ﷺ said:

“Seeking knowledge is an obligation upon every Muslim.” [Sunan Ibn Majah (224)]

“Convey from me even if it is a verse.” [Sahih al-Bukhari (3461)]

Seeking knowledge needs to be accompanied with constant du‘aa. Prophet Muhammad ﷺ used to ask Allah for increase in beneficial knowledge. There are du‘aas both from Al-Qur’an and As-Sunnah that we can take advantage of and implement them daily such as:

(A)

رَبِّ زِدۡنِي عِلۡمًا.‏

RABBI ZIDNEE ‘ILMAN.

Meaning:

My Lord! Increase me in knowledge. [The Noble Qur’an, Surah Taha, verse 20:114]

(B) (To be recited daily after the Fajr prayer)

اَللّٰهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلًا مُتَقَبَّلًا.‏

ALLAAHUMMA INNEE AS-ALUKA ‘ILMAN NAAFI‘AN, WARIZQAN THOYYIBAN, WA‘AMALAN MUTAQABBALAN.

Meaning:

O Allah, I ask You for beneficial knowledge, wholesome sustenance, and deeds which are accepted. [Sunan Ibn Majah (925)]

(C)

اَللّٰهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا.‏

ALLAAHUMMA INFA’NEE BIMAA ‘ALLAMTANEE, WA‘ALLIMNEE MAA YANFA‘UNEE, WAZIDNEE ‘ILMAN.

Meaning:

O Allah, benefit me with what you have taught me, teach me what will benefit me, and increase me in knowledge. [Jami’ at-Tirmidhi (3599)]

The cure to ignorance is seeking beneficial knowledge and acting upon it. Whenever we are in doubt about a piece of information, we must verify its source to ensure it is in accordance with the teachings of Al-Qur’an and As-Sunnah. Know that the Truth will always prevail over falsehood.

(3) Understand Islam the Way of As-Salafus-Salih

Be mindful of whom you choose to follow. Do not just follow any scholar to guide you when seeking knowledge. Read or refer to books authored by those who follow the Manhaj (methodology or doctrine) of the Salaf and learn from these scholars. There is only one way in understanding and practising Islam and every Muslim are commanded to adopt it; that is the way of the Salaf. It is not a sect, as some in our Ummah label “Salafi” or “Wahhabi”, but rather the Manhaj that sculpts our understanding and practices; corresponding with the Prophet’s ﷺ, his Companions, and the two generations that came after them. Prophet Muhammad ﷺ said:

“The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter. Then there will come some people who will bear witness before taking oaths, and take oaths before bearing witness.” [Sahih al-Bukhari (3651)]

“Verily, he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen al-Mahdiyyeen (the rightly guided caliphs). Cling to it stubbornly (literally: with your molar teeth). Beware of newly invented matters (in the religion), for verily every bid‘ah (innovation) is misguidance.” [Sunan Abi Dawud (4607)]

“What befell the Children of Israel will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed, the Children of Israel will split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire except one sect.” He was asked: “And which is it O Messenger of Allah?” The Prophet ﷺ replied: “What I and my Companions are upon.” [Jami’ at-Tirmidhi (2641)]

If we truly love Prophet Muhammad ﷺ, then we should follow his Sunnah by reading and learning as many of his hadiths as we can, and putting them into practice. We must not adopt practices that have no basis in Al-Qur’an and As-Sunnah. Prophet Muhammad ﷺ said:

“I have left you with two things and you will never go astray as long as you hold on to them: the Book of Allah (Al-Qur’an) and Sunnah of His Prophet (As-Sunnah of Prophet Muhammad ﷺ).” [Muwatta’ Malik]

May Allah guide us to adhere strictly to Al-Qur’an and As-Sunnah, to study them much as possible, and to avoid all practices that have no basis in the teachings of our Prophet Muhammad ﷺ. May He protect us from being influenced by the Ahlul-Bid‘ah (the innovators) that are prevalent in our Ummah. May Allah increase us in beneficial knowledge, grant us enthusiasm in seeking it, and bestow upon us the true understanding of the pure teachings of Prophet Muhammad ﷺ. Aameen.

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