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‫َن َﺼ ْﺤﺘ َُﻚ ِح ﱢﺒﻲ أَ ِﺧﻲ ِيف َح َي ِاﻲﺗ‬

‫َوهَ ِﺬي ا ْل َوﺻ ﱠي ُﺔ ِمﻦْ َم ْﺮ َم ِﴘ‬

I advised you, my beloved brother, in my lifetime


And this is my final advice from my grave

Presented To

Presented By

Date

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The_Last_Testament_2013october23.indd 2 26/10/2013 23:56:44
The Last Testament of
Imam Abdessalam Yassine

Translated from the Arabic


by the Editorial Board
of Justice and Spirituality Publishing

New Britain, PA, USA ♦ 2014

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© 2014 by Justice and Spirituality Publishing

All rights reserved. No part of this book may be reproduced,


in any form or by any means, without prior written permission
from the publisher.

Printed in China

Published by Justice and Spirituality Publishing


P.O. Box 5189
New Britain, PA 18901
U.S.A.

Web site: www.JSpublishing.net

ISBN 978-0-9675795-5-9

Library of Congress Catalog Card Number 2013953181

Printed on acid-free paper

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The_Last_Testament_2013october23.indd 5 26/10/2013 23:56:45
In the name of God, Most Gracious, Most
Merciful
May God shower His mercy, peace and blessings
upon our Master Muḥammad, his family, his
companions, his brothers and his party

The Last Testament


of Imam Abdessalam Yassine
The ultimate goal of my testament is that
believing men and women should hear it recorded
in my voice or read a transcript of it and invoke
mercy upon me as I rest in my grave, a prisoner
of my sins and hopeful of the mercy of my
Lord. That is the foremost aim. May God have
mercy on those servants who call on Him with
a humble heart, praying for one whose deeds

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are cut off except for those three things that may
be hoped for.1 Perhaps God will cause the benefit
of your prayers to reach us, may God reward you.

The second aim is that someone may


remember and take heed of the essence of that
which we called to when we were among the
residents of the material world, passing on to
the eternal. It is a testament so that people may
remember and pray, such that those elements that
connected us in life may be rejoined and the virtue
of visiting and loving one another for the sake of
God may be realized across time. The connection
is not restricted by the barrier of death.

1
TN: Abū Hurayra, may God be pleased
with him, reported that the Prophet, may
God bless him and grant him peace, said,
“When the son of Adam dies his deeds are
cut off except for three: charity of contin-
uous benefit, beneficial knowledge he left
behind, or a righteous child who prays for
him.” Narrated by Muslim.

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Al-Bukhārī, Muslim, Abū Dāwūd, at-
Tirmidhī, an-Nasāʾī and Mālik in the Muwaṭṭaʾ all
narrate on the authority of our master ʿAbdullāh
b. ʿUmar, may God be pleased with him, that the
Messenger of God, may God bless him and grant
him peace, said, “It is not appropriate that a Muslim
who has something to give as a bequest should sleep
for two nights in row without having a written
testament.”

Indeed, I have multiple things to bequeath


and advise for those who hear and understand,
and I hope that its echo will reach open ears and
receptive hearts, by the permission of our Lord,
the Guardian, the Praiseworthy.

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An echo that will be conveyed onward,
God willing, by the generations of Justice and
Spirituality (al-ʿadl wa’l-iḥsān) until the Day of
Judgment, in order that they may bear witness on
the Day that witnesses stand forth that Abdessalam
Yassine is a servant in utter need of the forgiveness
of his Lord, who admits his sins and bears witness
that there is none worthy of worship other than God,
the One, the Self-Sufficient who neither begets nor
was begotten and to Whom there is no likeness,
and that our master Muḥammad is His servant and
His Messenger, who He sent with guidance and
the religion of Truth in order that He may make
it prevail over all religion – beginning as an open
appeal and a comprehensive proof for all creation
and then reaching fruition as an awe-inspiring
khilāfa built on the method of Prophethood.

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He further bears witness that the angels are
a purified creation from among the creations of
God, and that the Book that God sent down is true,
having reached us free of any distortion – may
God reward the Companions who preserved and
conveyed this book with the help of God such that
the words of our Lord reached us between the two
covers of the muṣḥaf.

He further bears witness that the Messengers


of God, may God bless them and grant them
peace, conveyed the messages of their Lord until
the certainty of death reached them, and that
their leader and seal is the beloved of God, His
Prophet and Messenger Muḥammad, may God
bless him and grant him peace, our intercessor
with God on the day of the great terror when
people stand before the Lord of the Worlds.

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He further bears witness that God’s measuring
out of all events is true – not a single atom in
existence moves without the permission of the
All-Wise, the Well-Acquainted.

He further bears witness that the Resurrection


after death is true, the Gathering is true, the
Balance is true, the Bridge over Hell is true, the
Garden is true, the Fire is true, the Final Hour is
coming without a doubt and God will resurrect
those in the graves.

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After that, I advise the one who hears or reads
my words with that which God advised the human
being. The Creator of the human being advised
him to treat his parents well since his mother
carried him, nursed him and raised him with
tenderness and since both his mother and father
took responsibility for him as a fetus and infant
when he had no strength or ability of his own, and
then through the various stages of his life.

God advised kindness and excellent


treatment towards parents, especially in their old
age when they are weak and in need of a tender
hand, a sympathetic heart and beautiful treatment
springing from fidelity and love.

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I advise that which God advised His righteous
servants and Messengers, Noah, Muḥammad,
Abraham, Moses and Jesus, peace and blessings
be upon them – namely that the religion be
established and that its adherents remain united
as we read in Sūrat ash-Shūrā. Indeed, shūrā, or
mutual consultation in public and private affairs,
as well as in governance, is from the essence of the
religion. We, the umma of Islam, are even more
responsible for fulfilling all that God advised His
beloved chosen servants for their ummas insofar
as we are the umma that has inherited God’s
message and has been appointed as witnesses over
mankind.

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I advise with all that God advised His
believing servants in Sūrat al-Anʿām (The
Chapter of Livestock), in order that the believers
be distinguished from the polytheists and that God
may know who will come to the aid of His religion
and His Messengers and who forsakes them. On
this basis He will reward those who obey and
disgrace those who are ungrateful and disobedient.

These are four pieces of advice so that we


may understand deeply and be among the righteous
monotheistic believers: that we not ascribe partners
to God by worshipping material or mental idols,
that we treat our parents kindly, that we not kill
our children out of fear of poverty – one of the
worst manifestations of such “killing” is to allow
the sources of misguidance and corruption to pick
them off in front of our eyes –

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and that we not approach shameful deeds whether
they be open or secret.2 If we approach such things
by our own will, or if we sit idly by in the face
of those oppressive forces who would erase our
culture and corrupt our morals then we have fallen
into the quagmire of shameful deeds. “And do
not take any life, which God has made sacred,
except by just right…” Killing the very humanity
of the human being and convincing him that he
is merely an evolved animal who has no meaning
to his existence other than grazing like an animal,
entertainment and meaningless action are the
worst forms of taking the life that God has made
sacred – this wreaks havoc on the human being,
his soul and his rights.

2
TN: All of these prohibitions are
mentioned in Qur’an 6:151.

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I convey the following four pieces of advice
from Sūrat al-Anʿām, reminding of that which God
reminded anyone willing to take heed: that we not
approach the property of the orphan except in the
best manner, that we give full, just balance, that we
be just and unbiased where the truth is concerned
and that we fulfill God’s covenant. (Qur’an 6:152)
All of that should be understood in its generality
with respect to individual character and private
practice of religion, and understood according to
its specific limits with respect to communal and
political action.

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I advise with the mother of all divine
injunctions in Sūrat al-Anʿām, which came
to us in a single verse and is directed to us, the
believers, perchance we may be among the God-
conscious. This injunction is following the straight
path – the path of God to Whom belongs all that
is in the heavens and the earth and to Whom all
matters return and to Whom we will return after
death. This mother of all injunctions warns us
against following those paths that would divide
us or remove us from the expansive path of God.

I advise with the advice of Abraham, peace be


upon him, whose religion we have been ordered to
follow: He advised his sons that they not stray from
the religion that God had chosen for them and that
they not die except in a state of submission to God.

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Abraham’s grandson Jacob gave the same advice,
upon him and our Prophet and all the Prophets
and righteous servants of God be the purest peace.
This is the natural, inborn, easy religion that
is renewed, beautified and completed with the
message of the best of the children of Adam, our
master Muḥammad ibn ʿAbdullāh, may the peace
and blessings of God be upon him.

I further advise with that which


our master Muḥammad, may God bless
him and grant him peace, advised in his
Farewell Pilgrimage, in the last period
of his life in this passingworld, when he
enjoined on his noble Companions, his
exalted family and his umma until the Day
of Judgment that we not return to disbelief
after him by striking one another’s necks,

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and that we beware of the False Messiah (ad-
Dajjāl), and that we refrain from shedding the
blood or usurping the property of Muslims since
they are forbidden, and that we protect the honor of
Muslims. That was his advice – may my father and
mother be sacrificed for him – and he called God
and those present to bear witness to his testament.
This testament has been conveyed to us and we
have been admonished and warned so there is
none among us who is not counted among those
who heard, whether we obey or disobey, take heed
or turn away.

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I advise with that which the Messenger of
God, may God bless him and grant him peace,
advised when he was on his death-bed: the
prayer and that which our right hands possess.
Prayer, prayer! And in that which our right hand
possess we should not transgress God’s law or
the testament of His Messenger. Slavery was
an institution that existed when polytheism
faced faith with equal military preparation. The
people of faith then had the message of God
and they conveyed it by calling others to it and
defended its homeland through military strength.
In our time and in the future conveying this
message is still a weighty responsibility upon
our shoulders, and every age has its own system
organizing warfare and peace. We should struggle
to defend our religion and possess the means of
strength so that we can maximize our resources
and “our right hand” can have some meaning.3
3
TN: This sentence means that Mus-
lim countries should strive to free them-
selves from economic and military
dependence on other powers as a pre-
requisite to being able to defend their
interests on a global stage.
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I advise with that which the Messenger of
God, may God bless him and grant him peace,
advised as death approached during his last
moments in the world. He advised good treatment
of women and we have been ordered to take this
responsibility seriously, especially with respect to
our wives and daughters. He emphasized in his
last testament that which he had taught before –
that the best of us are those who treat their wives
best. And he left the example of his own beautiful
conduct towards his wives, the Mothers of the
believers, may God be pleased with them.

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I advise of the prayer – that it be established
in a congregation in the mosque, carefully
fulfilling the prerequisite of purification in
full awareness of the sunna of the Messenger
of God, may God bless him and grant him
peace, in movements, stillness, prayer times
and all else related to the manner of his prayer.

The prayer! The prayer! The prayer! It is the


pillar of the religion and the support that holds it
in place.

Establishing the prayer is the


supplication that our father Abraham
made for himself and his descendants:
“My Lord, make me and my descendants
among those who establish the prayer.
Our Lord! And accept my supplication.”
(Qur’an 14:40)

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I advise those who hear and understand to
listen attentively and be eager to act every time
they hear the appeal, “O you who believe…” They
should be ready to obey commands patiently and
restrain themselves from prohibitions.

I advise everyone whose aspiration has been


awakened that their utmost goal should be the
Countenance of God, for any lesser goal is liable
to veil them from God. Seeking rewards and the
Garden is certainly part of the sharīʿa, but longing
for the Countenance of God and striving to gain His
pleasure by engaging in those things that bring us
near to Him is the ultimate aim of lofty aspirations.
This is with the condition of consistent, tireless
action and a perpetually renewed intention.

I advise that justice (al-ʿadl) is the


inseparable counterpart of iḥsān in the book
of our Lord and in the name of our school.

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So the continual jihād to establish a just state in
our umma should not distract us from an intensive
jihād to reach the ranks of spiritual excellence and
closeness to God. Iḥsān is that you worship God
as if you can see Him, and there is no entry to this
path without righteous companionship (ṣuḥba)
that opens closed doors and guides you into the
world of light and subtle meanings of the heart.

For this reason, I advise of righteous


companionship and building a community
(as-ṣuḥba wa’l-jamāʿa), and of righteous
companionship within that community (as-ṣuḥba
fī al-jamāʿa). I advise of righteous companionship
and building a community, and of righteous
companionship within that community. I advise
of righteous companionship and building a
community, and of righteous companionship
within that community.4

4
TN: In his recorded reading of
this testament, Imam Yassine re-
peated this phrase three times with
great emphasis.

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In earlier times, a single Shaykh with an
enlightened heart would take the hand of an
aspiring spiritual wayfarer in the path on an
individual basis. For the future of our daʿwa we
hope that God, the Light of the heavens and the
earth, will pour His mercy upon his individual
awliyāʾ and inspire them to cooperate in
righteousness and God-consciousness – in guiding
creation through righteous companionship that
brings hearts together. There is no harm if the
love of Zayd for ʿAmr is more than his love for
Khālid.5 Our hope from the Sovereign Bestower
is that righteous companionship and community
(as-ṣuḥba wa al-jamāʿa) will be as inseparable as
justice and iḥsān. The magnetism of one immersed
in the spiritual world of light should not overcome
the sharīʿa which orders, “…and take counsel with
one another in a fair manner.” (Qur’an 65:6)
5
TN: In other words, not everyone within the
community has to love the same person with
equal intensity. It is acceptable for different
people within the community to incline more to
some of its righteous members than others as
long as a spirit of love and brotherhood is pre-
served amongst all and the procedures for deci-
sion-making and implementation are respected.
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I advise my beloved brothers that they should
pray to our Lord that He hold together the unity
of righteous companionship and community (as-
ṣuḥba wa’l-jamāʿa) just as He holds the heavens
and the earth from passing away.

I advise my beloved brothers and sisters from


the Justice and Spirituality Association that they
should pray to our Lord that He hold together the
unity of righteous companionship and community
just as He holds the heavens and the earth from
passing away.

I advise my beloved brothers and sisters in


the Justice and Spirituality Association that they
should pray to our Lord that He hold together the
unity of righteous companionship and community
just as He holds the heavens and the earth from
passing away.6
6
TN: Imām Yassine also repeated and
emphasized this phrase three times
with very slight differences.

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‫يف املسموع‬
‫وليس يف املخطوط‬
‫اقرتحوا ما نضع هنا‬

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I advise of remembrance of God in public and
in private, and I advise of all the specific forms
of remembrance that are explained in detail under
the attribute of “remembrance (adh-dhikr)” in my
writings.

I advise of sincerity and of being amongst


the sincere, exercising patience in this company,
carrying the loads it entails and bearing faults
and mistakes with forbearance. For patient
companionship with the sincere is no light matter.
Whoever claims that he is sincere and then stops
in his path when the first signs of an uphill climb
appear to him has proven his claim to be empty.

I advise of ascending and overcoming the


steep climb, as God has advised of this.7 Otherwise,
low-lying, easy lands are a grazing pasture for
others. Be people of high aspirations, my brothers
and sisters!
7
TN: “But he [the human being]
would not try to ascend the steep
climb.” (Qur’an 90:11)

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I advise of sacrificing from one’s wealth,
voluntary charity and great concern for giving
the zakāt and putting it to use in the appropriate
manner. Zakāt is an obligation from God for every
individual who has the minimum amount of wealth
and property required for it. It is a system to close
the holes of poverty and need in a just state.

I advise of seeking knowledge – knowledge


which guarantees the felicity of each individual in
the Hereafter and knowledge of those sciences and
disciplines that guarantee strength for the umma.
Intellects capable of organization, production and
creativity are necessary in gaining this strength
before strong hands and well-spent wealth.

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I advise of righteous deeds, beginning from
the righteousness of obligatory and voluntary
worship that bring believing men and women close
to God and then moving on to the strenuous efforts
necessary to unify the umma step by step. This is
to be undertaken by far-sighted men and women
who are patient in the face of the trials they go
through in this path until the edifice of the khilāfa
built on the method of Prophethood is raised. This
is what the Messenger whose words are divinely
inspired promised us, giving the glad tidings of
the future of Islam concerning which there is no
doubt, just as the Final Hour, the Resurrection, the
Gathering, the Garden and the Fire are realities
regarding which there is no doubt.

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I advise of the beautiful comportment of
Islam that manifests in the character, appearance
and reputation of believing men and women. We
should be distinguished as people whose noble
comportment and sublime concerns transcend
the lowly concerns and degraded character of
others, just as they transcend their media, their
entertainment and their aimless action. We seek
refuge in God from the evil whisperer who
whispers in the hearts of people and jinn and then
retreats.

I advise of being deliberate in our actions


so that we may be led with wisdom, and of
moderation so that our direction may be sound,

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and of jihād in the path of God – the jihād of
the strong who do not aggress and of the gentle
who are not weak. I advise of deliberateness,
moderation and jihād in a world that is shaken
by various types of divine trials that God uses to
sort out the good from the evil at the individual
and communal levels. God makes Truth supreme
whenever and however He wills. And He grants
victory to whomever He wills, however He wills,
whenever He wills.

We take rest on a bed of patience beneath the


drops that fall from the spout of God’s decree, as
the Master ʿAbd al-Qādir al-Jīlānī said, may God
sanctify his secret.

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This is the last of what God has eased as a
testament. It was written on the 25th night of Dhū
al-Ḥijja in the year 1422 at roughly 3:30 AM, the
time of God’s bounty and answered prayers in the
last third of the night, when our Lord manifests
Himself in the most generous bestowal. Let us
move on to duʿāʾ ar-rābiṭa8 and donating the
reward of reading the Qurʾān as a gift to those for
whom we pray. I advise of duʿāʾ ar-rābiṭa – let
nothing hold us back from it or busy us from it.
8
TN: Duʿāʾ ar-rābiṭa or the supplication of spiritual bond,
is a daily supplication that aims to strengthen the bonds of
love between the Muslims of the past, present and future.
It is a supplication in which one prays to God for His be-
loved Messenger Muḥammad (God bless him and grant
him peace), the former prophets (peace be upon them),
the previous generations of the righteous, the angels,
one’s parents and family, one’s brothers and sis-
ters in Islam in the present day, and even for future
generations. Its primary purpose is to establish
a strong spiritual bond and lasting rela-
tionship with the role models whom one
prays for, and to follow their example
in the hope of being counted amongst
them in the presence of God.

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Do not forget us in your prayers, may God reward
you generously. I leave your faith and the seal of
your deeds in the care of God. May the peace,
mercy and blessings of God be upon you.

O God, send your blessings upon the Prophet


Muḥammad, his wives, the Mothers of the believers,
his descendants and the people of his house, just
as you have sent blessings upon the family of
Abraham in all the Worlds, indeed You are Majestic
and Praiseworthy. O God, fill our hearts with love
of You, love of Your Messenger Muḥammad, may
God bless him and grant him peace, love of the
chosen ones amongst Your Messengers, Prophets
and saints, especially the noble Companions, who
struggled, were patient, emigrated and supported
Your cause, and especially the purified People of
the Prophet’s House, the chosen amongst
the last people created by God. All praise
is due to God, Lord of the Worlds.

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Following the above is a testament in the
form of poetry that I composed recently. Its verse
speaks to a part of the soul that prose cannot reach.

I advised you, my beloved brother, in my lifetime


And this is my final advice from my grave

Daughter of my soul, sister in struggle


I present to you a garment of silk brocade

I present to all the essence of wisdom from a lifetime passed


In which hardship was suffered and success was gained

The final advice of one laid to rest


A person forgotten in the darkness of his grave

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The Lord of People will remain as a witness
Watching over all who adopt it or leave it aside

O my companions, has there come to you


Or have you remembered or forgotten?

Mention of the race to a resting place


Near to God in holiness sublime

If you don’t find provision


And an intimate companion close to the source of Light

Your heart will be confused


By empty and worthless debates

Do you prefer, my friend, the scorch of estrangement


Or the gift of an intimate companion?

What a loss if the soul reaches the throat


And you have not attained the presence of intimacy?

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And you have not attained the station of spiritual maturity
So you die while your heart is full of darkness

When Zayd, ʿAmr and Daʿd are all brought to their graves
Along with all those who passed before

And you come to the grave in darkness


And pass further into the night of constriction and detainment

And in the scene of Resurrection how great your regret


Over your commerce that has left you utterly bankrupt!

It will be said, “Here, take your record!


You will be sent forth to felicity or to torment”

Life passed by in heedlessness


The soul was not purified nor did it follow right guidance

The poor man was duped into purchasing


The diversions of life’s pleasures for the most valuable price

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Another poor heedless woman failed to expend
Any of the vanity of fine clothing

Or to spend of the jewelry of which she is proud


Or of precious gems and diamonds

Youth passed with its ease


And now life gives way to grey and old age

As if the supple branches of youth never flourished


And the water of your youth never gushed forth

One tree is brought to life by a wind from the east


And dances as one passing the night in celebration

And your tree, young lady, has withered


As if its branches never bent with the wind

A cheek once clothed with the pink hue of youth


Turns pale and gray in old age

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The wide eyes of youth once sparkled
And shone like the gentle glow of a flower

And here they are in the twilight of life


Fading into the darkness of night

Your hair is now a mix of grey and black, my grandmother


So you may expose it or cover it as you wish

Only yesterday your braids were adorned


With henna in the darkness of night’s celebration

But today the grey of old age is apparent


Like white flowers dotting an empty landscape

My sister, do not be alarmed at the approach


Of a warner of the departure from the prison of life

Rush towards the Garden


As the believing women strive, and do not be in loss

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Arise and ride forward on the aspirations of the righteous
Aspiring to the holiest abode

Stand tall in the lofty heights


And do not surrender or retreat

And you, my brother, descendant of the proud


Emerge from the dark of night into the light

Stand up and call to God,


Let nothing divert your determination lest you be among
the cowards

Purify yourself, my brother


For you have no chance of survival amongst the filthy

Approach God in the company of those


Whose pure raiment is not defiled

Let your companions be people of iḥsān


Accompany them well and do no harm

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If you should follow their steps
They are your guide to the holiest of all goals

Their caravan strives towards God


So love them and you will be saved from loss

You will gain with them the good pleasure of God


And from their enlightened hearts you will gain light

And from remembrance, your provision in every gathering


Partake of their pure drink!

In the extensive shade of the angels’ wings


Who surround your gathering, you will find peace

If some people clamor in winding valleys


And they are nourished by the confusion of the corrupt

Then rush to that place where the sweet-smelling calm


Of the most precious of breaths is diffused

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The perfume of those who pray and remember God
And the musk of mosques and their devotees

With those who sacrifice, extend your helping hand


To those sunken in misery

With those who know, expend your effort to arrive at the truth
And study with them yet again

With those who work, roll up the sleeves of your efforts


Do not be grieved or lose hope

With the women who work you will be


A model of goodness for multitudes to follow

Purify your comportment from blind, aimless following


And from the empty deeds of a shameless fool gone to waste

O sister, God has clothed you


With the veil of modesty so do not be saddened

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Do not be enticed by the adornment of a woman
Who is chewed up by others’ teeth for their pleasure

Indeed, snakes full of deadly poisons


Are adorned in beautiful patterns and smooth to the touch!

With the patient proceed deliberately and moderately


And do not be one who perpetuates the slumber
of the heedless

If the forbearance of one who struggles


Is not joined tightly with determination it will wane

Seek the way of the Prophet and renew


The signposts of the religion that have faded away

Follow the companions, the predecessors and the righteous


And hold them always as your model

They are my example in life


My aid and my protection

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In struggle be a wise companion
Be gentle and merciful and be not adverse

With the Muslims be merciful


And be gentle in your relations with all

Proclaim the truth openly


With wise and gentle speech

If enemies should transgress against you be as a lion


They will return humbled and hanging their heads

Your struggle is two-fold: be firm without wavering


As the man of strength must be

And then call people forth


From the ruin of total ignorance

Call them and guide them to Light


From the darkness of the night

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Draw near to God by fulfilling His obligations
And through extra deeds approach Him and despair not

From non-existence you were brought forth to eternity


So that you may be tested in the world of madness

So be not in doubt regarding the meeting


With God in a resting place of delight

Prepare earnestly for the day of your exposition


When the records of each soul will be displayed

Here is a bride brought in her procession


To the Gardens of eternity, but another wrought evil

So she is resurrected in a single line


With obstinate deniers and the defiled

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Another rose to the heights of perfection
Swaying with those who sway in delight

And yet another ascended to a station of Truth


He fulfilled his trust and did not breach it

Send Your blessings my Lord, on the chosen one


Of the most blessed and precious essence

And upon the family and companions – the guardians


of the sanctuary
May the peace of our sincere assembly rest

Glory be to your Lord, the Lord of honor


and might. Peace be upon the messengers, and all
praise is due to God, the Lord of the Worlds.

Completed at 5:00 AM exactly, shortly before


dawn on Wednesday the
28th of Dhū al-Ḥijja, 1422
(March 13, 2002).

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By the Same Author
Translated in English:
1. Memorandum To Him Who Is Concerned (Translation
from the French of an open letter to Morocco’s new
king, Mohamed VI), 1999
2. Winning the Modern World for Islam (Translation
from the French), 2000
3. The Muslim Mind on Trial: Divine Revelation versus
Secular Rationalism, 2003
4. Day and Night Schedule of the Believer (A book in
Arabic and English), 2007
In Arabic:
1. Islam between the Appeal and the State, 1972
2. Tomorrow Islam!, 1973
3. Islam or the Flood (An Open Letter to the Late King
of Morocco), 1974
4. Dialogue with our Westernized Elite (Translation from
the French), 1980
5. Centennial Royal Epistle in the Balance
of Islam, 1980
6. The Prophetic Method [al-Minhāj an-Nabawī], 1982
7. Islam and the Challenge of Marxism-Leninism, 1987
8. Men of God (1st in the series Al-Iḥsān), 1988
9. Preliminary Remarks on Methodology, 1989
10. Islam and the Challenge of Secular Nationalism, 1989
11. Reflections on Islamic Jurisprudence and History, 1989
12. Spiritual Gems (A Collection of Poems), 1992
13. The Muslim Mind on Trial: Divine Revelation versus
Secular Rationalism, 1994

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14. A Dialogue with Honorable Democrats, 1994
15. A Letter of Reminder (1st in the series Rasā’il Al-
Iḥsān), 1995
16. On the Economy, 1995
17. A Letter to Students and to all Muslims (2nd in the
series Rasā’il Al-Iḥsān), 1995
18. The Muslim Woman: Journey into the Light, 1996
19. Shūrā and Democracy, 1996
20. Poetic Exhortations (3rd in the series Rasā’il Al-Iḥsān),
1996
21. Dialogue of the Past and the Future, 1997
22. Dialogue with a Berber Friend, 1997
23. Spirituality [Al-Iḥsān] V1, 1998
24. How Shall We Renew Our Faith, How Do We Advise
For the sake of God And His Messenger? (1st in the
series “Lessons on the Prophetic Method”), 1998
25. Al-Fiṭra and the Remedial Treatment of Prophecy
for Hearts, 1998 (2nd in the series “Lessons on the
Prophetic Method”), 1998
26. Spirituality [Al-Iḥsān] V2, 1999
27. Memorandum To Whom It May Concern
(Translation from the French of an open letter to
Morocco’s new king, Mohamed VI), 1999
28. Cultivating a Sound Heart (3rd in the series “Lessons
on the Prophetic Method”), 1999
29. Braving the Obstacles (4th in the series “Lessons on the
Prophetic Method”), 1999
30. Justice: Islamists and Governance, 2000
31. A Harvest of Poems (A Collection of Poems), 2000

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32. Winning the Modern World for Islam (Translation
from the French), 2000
33. The Scholarly Treatise, 2001
34. Caliphate and Monarchy, 2001
35. Exemplary Men of Uprising and Reform, 2001
36. Day and Night Schedule of the Believer, 2002
37. The Price (5th in the series “Lessons on the Prophetic
Method”), 2004
38. God’s Custom, 2005
39. Preliminary Steps towards the Future of Islam, 2005
40. Leadership of the Umma, 2009
41. The Qur’ān and Prophecy, 2010
In French:
1. The Islamic Method of Revolution, 1980
2. Toward a Dialogue with our Westernized Elite, 1980
3. Winning the Modern World for Islam, 1998
4. Memorandum To Him Who Is Concerned (An open
letter to Morocco’s new king, Mohamed VI), 1999
Translated in German:
1. Memorandum To Him Who Is Concerned (Translation
from the French of an open letter to Morocco’s new
king, Mohamed VI), 1999
2. Winning the Modern World for Islam (Translation
from the French), 2000
Translated in Turkish:
1. The Prophetic Method [al-Minhāj an-Nabawī], 2012
2. God’s Custom, 2012
3. Caliphate and Monarchy, 2012
4. Exemplary Men of Uprising and Reform, 2012

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