Salafi Scholar Dr. R.K. Noor Muhammad on Nouman Ali Khan


Question: Is Nouman Ali Khan, (the famous English orator) a Da’ee who follows the Quraan, Hadeeth and Manhaj-e-Salaf? And can people with sound Aqeedah listen to his lectures?

Shaykh. DR. R.K Noor Muhammed Answered: All praise is to Allah, May prayers and peace be on the Prophet Muhammad (saw), his family and his companions and whoever follows them with good till the day of judgement.

Noumaan Ali Khan is a Non-salafi, rather a Soofi Da’ee. It is clear from his speeches and his relationship with the soofis that he is a non-salafi Da’ee, and the people of sound Aqeedah should stay away from such personalities (who don’t know what Aqeedah is, moreover mock at it) and not listen to their speeches.

Proof-1: In one of his speeches he said, “Did Allah (you know) make a big deal out of the question where Allah is? People come and ask where Allah is? Is He up in the seventh heaven or is He everywhere? Did Allah Ask that question? Did the Sahabah ask that question? Did they repeatedly ask that question?”

(Ref: Link : Is Nouman Ali Khan with Hamza Yusuf and the Sufi-Asharis?

(Ref its refutation too: Response to video – “Is Nouman Ali Khan with Hamza Yusuf and the Sufi-Asharis?”)

The Prophet (saw) to test the Imaan of a slave girl asked her, “where is Allah?” and in the reply she said, “In the sky.”

Mu’awiyah as-Sahmi رضي الله عنه reported: “I had some sheep which I kept between Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet (sallallaahu `alaihi wasallam) and reported to him the incident. He terrified me with the gravity of my action. I said, ‘Messenger of Allah’! Shall I free her (as an expiation of my sin.) He said ‘Call her over’. When I did, he asked her, ‘Where is Allah?’ She said, ‘Above the heavens’. Then he asked her, ‘Who am I?’ She said, ‘The Messenger of Allah (sallallaahu `alaihi wasallam) ‘. Thereupon, the Messenger of Allah (sallallaahu `alaihi wasallam) ordered me, ‘Free her. She is a believer’.” (Hadeeth no.1227 in Sahih Muslim)

Therefore we come to know that the Prophet (peace be upon him) to test the Imaan, he asked, “where is Allah?” There are so many proofs which inform us that Allah is above the seven heavens and his knowledge is everywhere.

Moreover, it is important to believe that Allah is above the heavens, otherwise according to the belief that Allah is omnipresent, the concept of creator and creation unification (hulool and Moksha) will be applied. Moreover, idol worship also becomes allowed because there is space inside idols.

Proof-2: In another lecture he said, “when people come and ask me, what’s your opinion about the prophets birthday? I say, I don’t have an opinion about the prophet’s birthday, because that’s not an issue the issue is our children are doing drugs, the issue is kids are leaving Islam, that’s an issue, you want to spend your energies debating whether it is halal or haram, or bida’h or Sunnah, when you have people leaving the Deen itself, What is wrong with you? It’s a non-issue”

(Ref: Link : Is Nouman Ali Khan with Hamza Yusuf and the Sufi-Asharis?

If we don’t differentiate between Bid’ah (innovation) and Sunnah, then which Islam is correct and which is wrong? The sin of Bidah is worse than the sin of drinking wine and stealing, as the person who steals or drinks alcohol knows that it is a sin and tries to repent but the person who innovates, perceives the Bid’ah to be the Sunnah and does not repent.

Proof-3: NOUMAN ALI KHAN in his tafseer of Surah Yaseen narrates a conversation with a lady in Kuwait who came up to him with a book and said
Lady: Akhee, you need to tell people that they have to learn the correct Aqeedah and this is the book of the correct Aqeedah and you need to teach this book, so people have the right Uloohiyyah, Rububiyyah and Asma wassifat because people do a lot of shirk, because they don’t have the correct Aqeedah.
NOUMAN ALI KHAN: Thank you, what book is this? Is it Quraan? Is it a Sura’h?
Lady: No this is a book of this… chapters and these… deviations that people have and what people consider to be shirk and it protects people from making these kind of mistakes.
NOUMAN ALI KHAN: This is really complicated. I am trying to study Islam, I am scared right now. I feel like I might be a Mushrik.
Lady: Akhee this is really important, you don’t know this stuff?
NOUMAN ALI KHAN: No I don’t know it.
Lady: Don’t you want to know it?
NOUMAN ALI KHAN: No, I don’t want to know it either.
Lady: Don’t you want to have the perfect Aqeedah?
NOUMAN ALI KHAN: Yeah, I do…(Maybe I should find out where Allah talks about Aqeedah in the Quraan….) I find the ayah of Aqeedah, there isn’t one. If that word was so important where would it be?

Ref : Link : Nouman Ali Khan Unveiled : Noman Ali Khan Said Aqeedah is Not Important

From this we understand that Nouman Ali Khan doesn’t know Arabic though he knows to speak and also doesn’t know Deen.
Nouman Ali Khan is famously known as Mufassir-e-Quraan in the west. We ask Nouman Ali Khan whether the word TAFSEER, has come in the Qura’an in context to tafseer-e-qur’aan? The word Tafseer is present but not in the context of Tafseer-e-Qur’aan. Then what Tafseer is Mr. Nouman doing?

Has the word hadeeth or Sunnah occurred in the Qur’aan with context to the Hadith and Sunnah of Prophet (peace be upon him)? Then should we na udhubillah not accept the ahadiths?
Similarly “fiqh” and many other “Ulooms”, where if you apply the condition (Is it there in the Qur’aan?) like how Nouman Ali Khan claims, then there would be no knowledge of Islam.
Likewise the word seerah doesn’t exist in the Quraan. If you search all these words in the Quraan with their terminologies, you will not find it.

However, Deen is learnt by understanding the Quraan and Hadeeth, as it was understood by the Salaf (the first three generations of Islam), not by individual intellect or counting the number of times a word occurs in the Quraan (to categorize it as important).
All the Islamic sciences like, Aqeedah, Tafseer, Hadith, Fiqh, Seerah and many more are derived from the Quraan and Hadith. The Ulama and Salaf presented Deen (its explanation) in the light of Quraan and Hadeeth.

Moreover, mocking the word “Aqeedah”, I (Dr. RK Noor) don’t understand how a person does Tafseer of Quraan when he is not aware of Aqeedah, Subhanallah! And how do people accept his words?
The lady informs Nouman Ali Khan that people are involved in shirk, because they are unaware of the right Aqeedah, still Nouman Ali Khan didn’t find this topic (Tawheed) to be important. I don’t know towards which Islam Nouman Ali Khan invites others.

If abstaining from shirk and protecting people from shirk is not Islam, then what is Islam? The second name of Islam is Tawheed. The reason behind revealing Quraan and other heavenly books, sending prophets to nations and creating Paradise and Hell is Tawheed of our creator. This shows us that Nouman Ali Khan couldn’t recognize the Da’wah of the messengers, because all the prophets called towards the worship of Allah alone (21:21).
Though the word Aqeedah is not there in the Quraan, its root word ع ق د
١ – العقود (ٱوفوا بالعقود) المائده – ١
٢ – عقدت (وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ) النساء – ٣٣
٣ – عقدتم (وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ) المائدة- ٨٩

1. In these three words the meaning of firmness is found which is contained in the technical meaning of the word Aqeedah. Namely those fundamental things which a person has complete certainty and faith in.

In respect of the technical meaning of Aqeedah it has come as a word in the hadith (يعتقد) in Sunan Darimi no 229, there is an authentic narration from Zaid bin Thaabit radhiyAllaahu anhu that the prophet (saw) said, “The heart of a Muslim who believes in the three qualities will enter Paradise…”

2. In the noble Quran the word Imaan has been used with the meaning of Aqeedah which Nouman Ali Khan himself admits to, in his talk, when he says ‘nobody has taught Imaan better than the prophets, Imaan not Aqeedah.’

This clearly shows that Nouman Ali Khan knows that Aqeedah means Imaan, despite this due to partisanship and hatred towards the Salafi Manhaj he could not even tolerate the word Aqeedah.

3. Tawheed ar Ruboobiyyah, Tawheed al Uloohiyyah and Tawheed ul Asmaa was Sifaat are categorised in this way to help to understand Tawheed. This is due to the fact that people generally understand Tawheed to only mean Ruboobiyyah. However even the kuffaar of the Quraish accepted Allaah as their Rabb. And this categorization has been taken from the Quran itself and not from any other book.

However Mr Nouman is so biased that he could not even bring himself to look at the book that this lady had told him about, so that he could examine it to see whether it speaks in the light of the Quran and hadith or without evidence.

I don’t know if the al Bayyinah institute which he founded and whose logo he wears on his collar even understands the meaning of this word or not.

4. Mr Nouman Ali Khan claims to want to stay away from the discussion about the sects whereas the Quran orders to follow the straight path and to stay away from sectarianism, see Surah al An’aam ayah 2.

Proof-4: Nouman Ali Khan is an admirer and supporter of Moulana Tariq Jamil, the Sufi. And it is known about Tariq Jamil that he is a Sufi personality.

Imam Awzaie said: (إنْ خَفِيَتْ عَنّا بِدْعَتُهُمْ لَمْ تَخَفْ عَنّا إلْفَتُهُمْ) that if a person of innovation’s bidah is not becoming clear to us, then at the very least his companionship is not hidden, because the companionship of ahlul bidah is with the ulama of ahlul bidah not with the ulama of ahlul haq.


Therefore salafi brothers and sisters are requested to keep far away from such people and instead take benefit from the ulama of the truth such as Allaamah Shaikh bin Baaz, Shaikh Albaani, Shaikh ibn Uthaymeen rahimahumullaah, and Shaikh Saalih al Fawzaan and Shaikh Abdul Muhsin al Abaad hafidhahumallaah and their likes, so they can be guided to the true deen.

We ask Allah to guide brother Nouman Ali Khan to the straight path.

May Allaah allow us all to be steadfast upon the truth.


Written by Dr. R.K. Noor Muhammad Umari Madani

Vice President, Jamiat Ahlul Hadith, Tamil Nadu India

Translated by: Dr. MA Hussain

here the orginal text where Shaykh . Dr. R.K Noor Muhammad had writen

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4 nak


5. 5 nakWatch This in you tube link Salafi Scholar Dr. R.K. Noor Muhammad On Nouman Ali Khan

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Also Visit this Link : “NOMAN ALI KHAN” IS a Deviated Individual

3 thoughts on “Salafi Scholar Dr. R.K. Noor Muhammad on Nouman Ali Khan

  1. Assalamu alaikum wa rahmatullahi wa barakaatuhu,
    I know that shortening the beard below the fist is haraam.
    So should I listen to scholars like muhammad saleh, bilal philips, and yasir qadhi?
    And also coloring the beard black is haraam. So should I listen to mufti menk?
    Jazakallah/Thank you.


  2. Αλή Αλ-Γιουνάνι December 25, 2021 — 10:20 pm

    “The Prophet (saw) to test the Imaan of a slave girl asked her, “where is Allah?” and in the reply she said, “In the sky.””

    Concerning the saying of the slave-girl when the Prophet asked her: “Where is Allah?” (ayn Allah) And she said: “In the heaven” (fi al-sama’): She belonged to a people who worshipped stones and denied the Maker. When she confirmed the existence of Allah, she became thereby a believer. If the Prophet had condemned her for this answer, it would have been established that she was disbelieving in the Maker. But he said of her: “She is a believer.” He understood from her gesture magnification of the Creator.

    Nawawi said in his commentary on Muslim (Kitab 5 Bab 7 Hadith 33):

    This is from among the ahadith that deal with Allah’s Attributes and there are two schools of reading for it… The first consists in believing in it without entering into its meaning, while holding that there is nothing like unto Allah, with His elevation above the characteristics of things created. The second consists in interpreting it with what befits Him.

    Whoever holds the latter position says that the meaning of the tradition is that the Prophet intended to test her: was she a believer in oneness (muwahhidah) who confirms that the Creator, Disposer, and Doer is Allah alone? That He it is Who, when the petitioner invokes Him, he turns towards the heaven, and when the worshipper prays, he turns towards the Ka`ba? — and this is not because He is circumscribed in the heaven, just as this is not because He is circumscribed in the direction of the Ka`ba; rather this is because the heaven is the orientation of those who invoke, just as the Ka`ba is the orientation of those who pray — or, on the other hand, was she of the idol-worshippers who worship the idols that are in front of them? When she replied: “In heaven,” it was understood that she was a believer in oneness and not an idol-worshipper.

    Qadi `Iyad said:

    “There is no disagreement among the Muslims, all without exception: their jurists, scholars of hadith, theologians, keen-sighted ones, and imitators, that the external meanings cited pertaining to Allah being “in the heaven” — as in His saying: “Have you taken security from Him Who is in the Heaven that He will not cause the earth to swallow you?” (67:16) and the like — are not as they appear (laysat ala zhahiriha) but rather are interpreted by all of the scholars (muta’awwila inda jami`ihim). He among the muhaddithin, fuqaha’ and mutakallimin who spoke to establish that there is aboveness in direction without specifying dimension or modality : he did so only by interpreting “in the heaven” (fi al-sama’) to mean “above the heaven” (`ala al-sama’). And of the great multitude of the keen-sighted ones and theologians and those who establish Allah’s freedom from any likeness to creation who spoke to negate the concept of limit and the inconceivability of direction with relation to Allah: they did so only by interpreting with various figurative interpretations, according to the necessity of each case.

    Qadi Iyad continues, “Some of them practiced mutual tolerance in the matter of establishing a direction for Allah (i.e. they did the latter to some extent), but only with apprehension at such tolerance: for is there any difference between asking ‘how’ and establishing directions for Allah? However, whatever generalization the Law has made such as about Allah being the Omnipotent over (fawqa) His slaves and His establishing Himself over (ala) the Throne, it is always with strong adherence (tamassuk) to the verse which sums up the total transcendence (al-tanzih al-kulli) of Allah above creation, “There is nothing like unto Him,” without which nothing of what is conceived in the mind is sound. Such adherence is perfect protection for him to whom Allah the Exalted grants success.”
    “And this,” says Nawawi, is the end of Qadi `Iyad’s discourse.”

    `Ali al-Qari said in his commentary on Mishkat al-masabih in relation to the hadith “Where is Allah?”:

    Al-Qadi `Iyad said: “By asking this, the Prophet’s intent was not to ask about Allah’s place (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in oneness (muwahhida) or someone who associated partners to Allah (mushrika), because the unbelievers (kuffar) of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized, and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Prophet therefore meant to determine what she worshipped. When she said: “in the heaven,” — and another narration says that she made a sign towards the heaven — it was understood that she was a believer in Oneness. He meant by this line of questioning the disavowal of the gods of the earth (nafi al-aliha al-ardiyya) which are the idols, not the establishment of the heaven as a location for Allah, and Allah is greatly exalted from the sayings of the wrong-doers!“


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