Month: October 2014

Lessons of Creed Acquired From the Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr
Translated by Abbas Abu Yahya

Chapter Seven

Kissing the Black Stone and Touching theYemeni Corner [1]

What preceded was a discussion of the excellence of Tawaaf of the House of Allaah al-Haraam, the great act of worship and important act of obedience which is a pillar from the pillars of Hajj and Umrah and that it is prescribed for this one place only, as AllaahTa’ala said:

وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ

<< and circumambulate the Ancient House (the Ka’ba at Makkah). >>

[Hajj: 29]

So it is not permissible to make Tawaaf of domes, graves, tombs or other things; since these matters clash with the principles of the Sharia’ and they oppose the reality ofTawheed, because it involves associating and equating the created with The Creator -Subhanahu.

The discussion of a part of this issue, with a brief explanation, has already preceded.  As for what we will discuss here, by Allaah’s permission, regarding another lesson and benefit for the Muslim is what happens when he reaches the House of Allaah al-Haraamto perform Tawaaf of it.  It is legislated at this place to kiss the black stone and touch the Yemeni corner in obedience to Allaah and in imitation of the Messenger of Allaah –sallAllaahu alayhi wa sallam. There are very many proofs which explain the legality of it and show that the Prophet –sallAllaahu alayhi wa sallam– did this when he came to the House of Allaah al-Haraam.

It has been narrated by Bukhari and Muslim on the authority of Abdullaah bin Umar bin al-Khattab –RadhiAllaahu anhu- who said : ‘I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he came to Makkah.  He touched the black corner (the black stone) at the beginning of his Tawaaf and he would jog the first three of the seven circuits.[2]

It is narrated by Muslim in the hadeeth of Jaabir bin AbdAllaah, who said that: ‘When the Prophet –sallAllaahu alayhi wa sallam– came to Makkah he entered the Masjid and touched the stone, he then began from the right hand side.  He jogged for three circuits and walked for four………..’[3]

Hence, the Muslims also kiss the stone imitating the Messenger of Allaah –sallAllaahu alayhi wa sallam, following his guidance and adhering to his Sunnah; rejecting any belief that the Black Stone could bring benefit or harm or give or withhold.  This is why the Ameer ul-Mumineen, Umar bin al-Khattaab -RadiAllaahu anhu- said, as he kissed the Black stone:

‘Indeed I  know that you are a stone and you cannot cause benefit or harm.  If it were not that I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam–kiss you, I would not have kissed you.’

Narrated by Bukhari and  Muslim.

Ibn Jareer at-Tabaree -Rahimullaah- said:

‘Verily, Umar said this because the people had newly entered Islaam after having left the worship of idols.  So Umar feared that some of the ignorant people would take the act of touching of the stone to signify glorification of stones or rocks as had been the practice of previous Arabs in times of ignorance.  Umar intended to teach the people that he only touched this stone imitating the action of the Messenger of Allaah, not because the stone itself caused harm or benefit, which they had previously believed about their idols.’[4]

As for what has been narrated in the hadeeth of Abu Saeed that Alee, when Umar said this, responded by saying. ‘Indeed it does harm and benefit’ and went on to mention how Allaah took covenants from the sons of Aadam and they were written upon parchement which were devoured by the stone.  He continued, ‘I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say:

‘The black Stone will be brought on the Day of Judgment, it will have a tongue and it will testify for those upon Tawheed who touched it.’

Then, this narration is not established from the Ameer ul-Mumineen, Alee bin Abu Taalib.  Hafidh Ibn Hajr said in Fath ul-Bari: ‘In its chain is Abu Haroon al-Abdee and he is very weak.’[5]

Abu Haroon, the narrator of this narration is Matrook Hadeeth (his narrations are not accepted) according to the people of knowledge, some even call him a liar! an-Nisaee mentions that he is ‘Matrook al-Hadeeth’.  Hamaad Ibn Zayd said ‘Abu Haroon al-Abdee is a liar, in the morning he says one thing and  in the evening another!’

Al Jawzajani said of him ‘a slandering liar’ and Ibn Hibban said of him ‘I used to narrate from Abu Saeed that which was not narrated by him. It is not permissible to write his hadeeth except from the standpoint of amazement!!’[6]

So how can anyone support this narration if this, according to the people of knowledge, is the state of the narrator.

Thus what is prescribed is kissing of the Black stone only and if you cannot do so then touching it.  If it is not possible to kiss or touch it then pointing to it is sufficient.

It is also legislated to touch the Yemeni corner, as found in the two authentic books.  On the authority of Abdullaah bin Umar bin al-Khattaab –RadiAllaahu anhu-  ‘I did not see the Messenger of Allaah –sallAllaahu alayhi wa sallam– touch any part of the House except the two Yemeni corners.’[7]

This clarifies that it is not legislated to touch any part of the House other than the twoYemeni corners, namely the Black stone and the Yemeni corner.

Shaykh ul-Islaam Ibn Taymeeyah said: ‘No corners other than the two Yemeni corners are to be touched and not the Shami corners.  The Prophet – sallAllaahu alayhi wa sallam – specifically touched them because they are from the foundations laid by Ibraheem whilst the other corners are from inside the House.  Thus the Black stone is touched and kissed and the Yemeni corner is touched but not kissed.  The remaining two corners are not touched or kissed. Al-Istislaam is to touch with the hand.

Concerning the remaining parts of the House and the Station of Ibraheem, the entiremasjid and its walls, graves of Prophets and righteous people, such as the house of our Prophet – sallAllaahu alayhi wa sallam, the cave of Ibraheem, the place in which our Prophet used to pray in and other places such as the graves of the Prophets and the righteous people and the stone in Bait al-Maqdis, then none of these are to be touched or kissed and the Imaams are all in agreement on this.’[8]

There are great lessons and benefits which the Muslim derives from the fact that touching and kissing is only legislated at the above-mentioned specific place.  The evidence does not allow these acts to be performed at other than these two places.  Thus the Muslim does this in obedience to Allaah and imitating His Messenger – sallAllaahu alayhi wa sallam.  The Muslim does not believe that in doing this (i.e. touching/kissing) he will receive any benefit or ward off any harm, as in the preceding explanation of the Ameer ul-Mumineen, Umar bin Khattab, where he kissed the Black stone and said as much in front of the people in order to teach and guide them.

As previous texts have illustrated, touching or kissing the walls of the Ka’ba at other than the Yemeni corners or the Black stone is not from the Sunnah.  The texts show that touching or kissing the station of Ibraheem is, likewise, not from the Sunnah as nothing regarding this has been narrated from the Messenger of Allaah –sallAllaahu alayhi wa sallam–.

If it (i.e. touching/kissing) is not permissible with the Ka’bah itself -whose sacredness over all other Masajid and places is well-known- then it is not permissible at the Station of Ibraeem, about which Allaah says:

وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِ‍ۧمَ مُصَلّٗىۖ

<< And take the Maqaam (place) of Ibraheem [or the stone on which Ibraheem stood while he was building the Ka’bah] as a place of prayer>>

[al-Baqarah : 125]

Even though it is known that there is the Station of Ibraheem in Shaam, and other places, along with the other places of the Prophets lesser than this one, Allaah has only ordered us to take this particular, one station as a place of prayer.  Yet even so, we are not allowed to touch it or kiss it, as there is no evidence to sanction such an action.

So Know! That the rest of places cannot be made places of prayer nor can you touch or kiss any of them.  In fact there is no one thing on the face of this earth other than the Black stone that it has been made allowed to kiss.[9]

As for those ignorant people -who encourage one another to gather around shrines and tombs etc- they kiss, rub and touch them.  They seek blessings from them and request their help and aid.  All of this has nothing at all to do with the Deen.  On the contrary, it is clear misguidance and a great lie.

Shaykh ul Islaam Ibn Taymeeyah said: ‘As for touching/rubbing a grave, regardless of whose it is, kissing it or placing one’s cheek upon it then this is prohibited by the consensus of the Muslims, even if they were the graves of the Prophets.  Neither anyone from the Salaf of this Ummah nor from the Imaams did it, rather this is fromShirk.’[10]

Lessons of Creed Acquired From the Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr
Translated by Abbas Abu Yahya 

Chapter Six

Tawwaf of the House of Allaah al-Haraam

Indeed from the great lessons that benefits the pilgrim is when he reaches the Ancient House and carries out that great act of worship which is: Tawwaf of the House of Allaahal-Haraam.  He sees all those pilgrims performing Tawwaf in obedience to Allaah and fulfilling His command.

What benefits him in this situation is that which is well-known; the important state and noble value of this worship and the great intensity with which it enters the hearts of the believers.  This is especially so when the large masses of believers are all dressed in one type of clothing and are of uniform appearance, circling the House of Allaah, saying: ‘SubhanAllaah, La illaah ill Allaah and Allaahu Akbar’ (Far is Allaah from imperfection, There is none worthy of worship in truth except Allaah and Allaah is the Greatest), supplicating to their Noble Lord, beseeching Him for success, asking of Him and turning to Him in prayer.

Every single one of them is making a Tawwaf of seven circuits, all of them beginning at the black stone and ending at it and this is what the Tawwaf is: going around the Ka’baseven times with the intention of Tawwaf, in worship of Allaah, starting with the black stone and ending at it, with the Ka’ba on their left hand side.  The Muslims do this in obedience to Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam, and, for each person, the level of perfection for this act of worship is the equivalent to how much he followed the Noble Messenger– sallAllaahu alayhi wa sallam.

Tawwaf is the first action a Muslim does when he reaches Makkah.  It is narrated by Bukhari and Muslim on the authority of ‘Ayesha -radiAllaah anha – who said:

‘Indeed the first action the Prophet –sallAllaahu alayhi wa sallam– performed when he reached Makkah was that he made Wudhoo, then he made the Tawwaf.’[2]

It has been narrated by Muslim in his authentic book on the authority of Jaabir ibn Abdullaah – radiAllaah anhu – who described the Hajj of the Prophet –sallAllaahu alayhi wa sallam– saying:

‘…until we came to the House with the Prophet, where he touched the corner (black stone), then briskly walked the first three circuits and calmly walked four circuits.’[3]

It has also been narrated by Bukhari and Muslim from the Hadeeth of Ibn Umar – radiAllaah anhu- ‘that the Messenger of Allaah –sallAllaahu alayhi wa sallam– if he madeTawwaf in the Hajj or Umrah, the first thing he would begin with was walking briskly for three circuits and walking the remaining four normally.  Then, he prostrated twice (i.e. he prayed two rakahs) and, next, walked between as-Safa and al-Marwah.’[4]

The evidences in the Book and the Sunnah showing the legislation of Tawwaf of the House of Allaah al-Haraam are numerous and there are multiple narrations from the Messenger of Allaah –sallAllaahu alayhi wa sallam.  This is proof that this action brings one closer to Allaah and it is obedience from Allaah’s slaves that He loves.  He has legislated it for them and commanded them with it, urged them to carry it out and made it a rite from the rites whereby His House al-Haraam is intended as He said :

وَأَذِّن فِي ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالٗا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ لِّيَشۡهَدُواْ
مَنَٰفِعَ لَهُمۡ وَيَذۡكُرُواْ ٱسۡمَ ٱللَّهِ فِيٓ أَيَّامٖ مَّعۡلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلۡأَنۡعَٰمِۖ فَكُلُواْ مِنۡهَا
وَأَطۡعِمُواْ ٱلۡبَآئِسَ ٱلۡفَقِيرَ ٢٨ ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ

<<And proclaim to mankind the Hajj.  They will come to you on foot and on every lean camel, they will come from every deep and distant mountain highway (to performHajj).  That they may witness things that are of benefit to them and mention the Name of Allaah on the appointed days, over the livestock animals that He has provided for them.  Then eat thereof and feed therewith the poor having a hard time.  Then let them complete their prescribed duties and perform their vows, and circumambulate the Ancient House.>>

[al-Hajj: 27-29]

Indeed Allaah appointed His Prophet and friend, Ibraheem, along with his son Ismaeel, the Prophet of Allaah –alayhis Sallat wa Sallam, to sanctify the House, build its foundations and prepare it for those who would perform Tawwaf, stand up for prayer, make Rukoo and make Sujood, Allaah says :

وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِ‍ۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

<<and We commanded Ibraheem and Isma’eel that they should purify My House (the Ka’bahat Makkah) for those who are circumbulating it, staying (in it i.e. in I’tikâf), bowing or prostrating themselves (there, in prayer) >> [al-Baqarah : 125]

In addition, He says:

وَإِذۡ بَوَّأۡنَا لِإِبۡرَٰهِيمَ مَكَانَ ٱلۡبَيۡتِ أَن لَّا تُشۡرِكۡ بِي شَيۡ‍ٔٗا وَطَهِّرۡ بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

<<And (remember) when We showed Ibraheem the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, those who stand up for prayer, and those who bow and prostrate (in prayer)”>>[Hajj: 26]

It becomes clear from what has preceded that Tawwaf of the Ancient House is a noble act of worship and great act of obedience that Allaah loves from His slaves.  He has legislated it and ordained it for them.  He has prepared a great reward and many gains for those performing the Tawwaf.  Tawwaf of the House is a pillar from the pillars ofHajj, just as it is also a pillar from the pillars of Umrah.  This shows the great importance and high status of the Tawwaf with Allaah; since neither the Hajj nor theUmrah can be complete without it.

Indeed, in this great act, the Muslim learns great lessons and attains significant benefits, which is that this significant act of worship – by which I mean the Tawwaf – was legislated for this place alone, around the House of Allaah al-Haraam, as preceding texts from the Book and Sunnah have shown and there are many other texts as well.

Due to this, the Muslim comes to know that making Tawwaf in any place of the world other than this place is not legislated and there is nothing that proves its legislation.  Rather it is misguidance and false to make the houses of the creation equal with the House of the Creator; that place that He -Subhanahu- commanded to be established for His remembrance, obedience and to be faced in His -Subhanahu- worship.  There is no difference amongst the people of knowledge regarding the futility of making Tawwafin any area or location other than the House of Allaah al-Haraam.

So it  is not permissible to make Tawwaf around domed shrines or graves, nor around tombs, trees, stones or anything else, and there are many, many narrations from the people of knowledge regarding this.  Perhaps, if time allows, I will mention some of their statements.

Imaam an-Nawawee -Rahimullaah- said in his book ‘al-Majmoo Sharh al-Muhadhib’: ‘and it is not permissible to make Tawwaaf of his grave –sallAllaahu alayhi wa sallam.’

He continues after mentioning some points: ‘A person should not be deceived by many of the common people performing this Tawwaf because following the Sunnah and performing an action is only done by following the Ahaadeeth and the sayings of the scholars; no attention is paid to the innovations and ignorance of the common people or other then them.  It is affirmed in the two authentic books on the authority of ‘Ayesha -RadiAllaah anha: that the Messenger of Allaah ––sallAllaahu alayhi wa sallam-said:

‘Whoever innovates in this matter of ours that which is not from it then it is rejected.’[5]

Also in the narration of Muslim :

‘Whoever does an action that we have not commanded then it will be rejected.’[6]

And on the authority of Abu Huraira – radiAllaah anhu – who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

‘Do not frequent my grave, and send prayers upon me, as your prayers reach me from wherever you are.’

Narrated by Aboo Dawood with an authentic chain,[7]

Fudayl bin ‘Ayaad -Rahimullaah-  said the meaning of which is : ‘Follow the paths of guidance and you will not be harmed due to being a small number of followers.  Beware of the paths of misguidance and do not be deceived by the large number of ruined ones.’

Whosoever thinks that wiping his hands on graves and shrines, and other things similar to this, is more effective for receipt of blessings then this is from his ignorance and negligence; because receiving blessings can only be by way of that which is in accordance with the Sharia’, and how can good be achieved by opposing that which is correct.’[8]

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said :  ‘And Indeed the Muslims are agreed that it is not legislated to make the Tawaaf except of Bait-ul-Mamoor.  It is not allowed to make Tawaaf of the rock of Bait ul-Maqdis, nor of the Prophet’s house –sallAllaahu alayhi wa sallam, nor of the dome which is in the mountain of ‘Arafat, nor in any other place.’[9]

He also said : ‘There is no place on earth like the Ka’ba where you can make Tawaaf.  Whoever believes that making Tawaaf of other than the Ka’ba is legislated, then that is a worse evil than the one who believes that it is permissible to pray facing other than the Ka’ba.

This is because the Prophet –sallAllaahu alayhi wa sallam– and the Muslims prayed facing Bait ul- Maqdis for eighteen months when he first migrated from Makkah to Madina.  That was the Qiblah of the Muslims for that period, then Allaah changed theQiblah to the Ka’ba and revealed this in the Qur’aan as is mentioned in Sooratul Baqaraah.  The Prophet –sallAllaahu alayhi wa sallam– and the Muslims prayed towards the Ka’ba and so it became a Qiblah.  It is the Qiblah of Ibraheem and other than him, from the Prophets.

So whoever today takes the rock as a Qiblah and prays facing it then he is a disbeliever, an apostate and he is made to repent- so he either repents or he is killed.  This is even though it used to be a Qiblah but has since been abrogated.  So what is the condition of one who takes it as a place for Tawaaf, just as one would make Tawaafof the Ka’ba?  Making Tawaaf of other than the Ka’ba has not been legislated by Allaah in any way whatsoever……….’[10]

Therefore, with this research mentioned by Imaam an-Nawawee, Shaykh-ul- Islaam Ibn Taymeeyah and other then them from amongst the people of knowledge, the severe evil and danger of making Tawaaf of any place other than the House of Allaahal-Haraam– which Allaah gave permission to make Tawaaf around- becomes clear.

As far as what some of the ignorant people do where they make Tawaaf around graves, domes, shrines or anything else like this, then none of this is from the Deen of Allaah; rather it is from the whisperings of the Shaytaan and the legislation of Iblees; if it is not, then where is it to be found in the Book and the Sunnah: ‘make Tawaaf of the grave of so-and-so’ or of the tomb of so-and-so’, or things of this nature?  Allaah is The Most High above what they describe and He is far from the imperfection of what they associate with Him.

Lessons of Creed Acquired From the Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr
Translated by Abbas Abu Yahya

Chapter Five

An Explanation of a Number of Benefits Gained From The Talbiyaah[1]

Indeed the words in the proclamation relate to a very important matter and have a profound explanation.  We previously discussed the proof for the words of theTalbiyaah containing the implementation of Tawheed and the rejection of Shirk.  There is no doubt that these are great words which comprise important meanings with distinguished aims and many benefits.  The people of knowledge have pointed out the great significance of these words and the magnitude of what they comprise, of benefits and gains.  The Imaam and great scholar Ibn al-Qayyim mentioned a complete section, giving an extended explanation and discussion of this, in his book ‘Tahdeeb as-Sunnan’.[2]

He said: ‘And indeed the words in the Talbiyaah consist of great principles and magnificent benefits…’  and he mentioned twenty one benefits.  Here I will summarise a number of these magnificent benefits extracted from the Talbiyaah and from what Ibn al-Qayyim mentioned:

So from these benefits is:

• Your saying: ‘Labbayk’ (here I am).  This includes the response to your supplication by The One supplicated to and the response to your call by The One called upon.  It is not correct linguistically or intellectually that you call someone who does not speak or that you supplicate to someone who cannot answer you, so in this is the affirmation of the attribute of Allaah’s Speech.

• That the Talbiyaah includes love.  ‘Labbayk’ (here I am) is not said except to The One who is loved and glorified.  This is why it is said of its meaning: ‘I am directing myself towards You with what You love’, and it is said: a woman is beloved. i.e. beloved to her son.

• That the Talbiyaah comprises an adherence to a continuous (al-Uboodiyah) worship, so this is why it is said: the Talbiyaah is taken from the word al-Iqamah (establishment), i.e.: I am established on Your obedience.

• It includes humility and submissiveness, i.e. humility and more humility, in what they say: I am responding here in front of You, i.e. with humbleness and submissiveness.
• It comprises al-Ikhlaas (sincerity), that is, it is said: the Talbiyaah is taken from the word al-Lubb (the core) and it is something pure.

From the benefits of the Talbiyaah are that:

• It comprises an affirmation that Allaah, The Lord, hears; since it is impossible that a man will say ‘Labbayk’ (here I am) to someone who will not hear his supplication.

• It includes coming closer to Allaah, since it is said: that the Talbiyaah is taken from the word al-ilbaab (establishing) and that is seeking nearness.

• The Talbiyaah is used as a distinction between moving from one state to another and from one rite to another in Ihraam, just as the Takbeer (sayingAllaahu Akbar) in the prayer is a cause for moving from one pillar of the prayer to another.  This is why it is the Sunnah to say the Talbiyaah up until the start of the Tawaaf at which point you break off from the Talbiyaah.  Then (after that), the pilgrim again begins to say the Talbiyaah until he stands at ‘Arafat, then he breaks off the Talbiyaah.  The pilgrim then resumes the Talbiyaah until he stands at Muzdalifah then he breaks off from it.  Then he makes theTalbiyaah until he stones the Jamaraatul-‘Aqabah (the Large Pillar) then he stops making Talbiyaah.  Therefore, the Talbiyaah is a sign of Hajj and a (sign of) change in the actions of its rites.  So, when the pilgrim moves from one action to another action he says: ‘Labbayk Allaahumma Labbayk’, just as the one praying says ‘Allaahu Akbar’ when he moves from one act to another.  So, when he completes his rites, he breaks off from the Talbiyaah, just as the one praying says the Tasleem (saying salaams at the end of the prayer) which cuts him off from his Takbeer.

• The Talbiyaah is a sign of Tawheed and the creed of Ibraheem – alayhis Sallat wa Sallam, which is the spirit of Hajj and its purpose.  On the contrary, it is the spirit of all acts of worship and its purpose.  This is why the Talbiyaah is the key to this act of worship, wherewith a person enters into the Hajj.

From its benefits is that it contains the key to Paradise and the door of Islaam whereby Paradise and Islaam are entered. It is also the statement of al-Ikhlaas and the testification for Allaah that He has no partners.

From the benefits of the Talbiyaah is that it includes the fact that all praise (al-Hamd) is for Allaah, which is the most beloved thing whereby a slave comes closer to Allaah.  It is the first thing that the people of Paradise will call with and ‘al-Hamd’ is the opening and completion of the prayer.

From its benefits is that it comprises the acknowledgement that all blessings belong to Allaah and this is why the word an-Ni’ma (الـنعـم) (the blessing) is in the definite form, meaning that it includes everything i.e. that all blessings are for You [O Allaah ] and You are The Lord of blessings and the One who gives blessings.

From its (benefits); the Talbiyaah includes the acknowledgement that all the dominion belongs to Allaah Alone, thus there is, in actuality, no dominion for anyone other than Him.

Also from its benefits: The Talbiyaah includes a notification of the combination of al-Mulk (the dominion), an-Ni’mah (the blessings) and al-Hamd (the praise) and that all of these are for Allaah Azza wa Jal.  This is another type of praise for Allaah which is different to the praise which results from (only) one of any of these three, High attributes.  So combining the dominion, which constitutes capability, with the blessing- which constitutes the height of benefiting, doing good and mercy-, and the praise – which constitutes a general sublimity and honour which leads to loving Allaah- then this is a different type of praise and in it is a greatness and perfection and a glory which is better suited to Allaah and befitting for Him –Subhanahu.  So, when a slave  remembers Him and knows about his Lord then his heart is attracted to Allaah and turns towards Him, facing Him, professing all love for Him with that which is the reason for al-Uboodiyaah (worship) and its core.

From its benefits: the Prophet said, ‘The best thing which I and the Prophets before me have said is:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’

(There is none worthy of worship except Allaah Alone, He has no partner, He has the Dominion and for Him is the praise and He has the capability over everything.)’

And the Talbiyaah consists of these words exactly and they include the same meaning.

Also from the benefits: That the words in the Talbiyaah contain a refutation of everyone who negates Allaah’s Attributes and His Tawheed.  So the Talbiyaah nullifies the statements of the Mushrikeen however diverse their sects and statements. TheTalbiyaah nullifies the statements of the philosophers and whoever is affected by them, from amongst those who nullify Allaah’s Attributes connected to al-Hamd (all praise).  The Talbiyaah ends the sayings of the Qadireeyah,  who are called the Majoos (fire-worshippers) of this Ummah, those who separate the actions of His slaves- from amongst the Angels, Jinn and mankind- from the dominion of The Lord and His capability.  They do not affirm that Allaah has power over them, nor do they make Him the Creator of this power over them.

So, whoever comes to know the meaning of  the Talbiyaah, testifies to them and truly believes in them, then he will be unlike all the sects of the Muattilah (those who nullify the attributes of Allaah.)

Also, from the benefits of the Talbiyaah is that repetition of the testification (Shahaada) in Allaah, ‘that He has no partner’, has a benefit which is that Allaah has informed him of the fact that He has no partner after the response to: ‘labbayk’ (Here I am), then he repeats it again after saying: ‘innal hamda wan-ni’mata laka wal mulka-la shareeka lak’ (Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner.)

This section of the Talbiyaah consists of the fact that Allaah has no partner in praise, blessing or dominion whereas the first part consists of the fact that Allaah has no partner in His response to this call (i.e. the Talbiyaah).

This is similar to the saying of Allaah Ta’ala:

شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلۡمَلَٰٓئِكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآئِمَۢا بِٱلۡقِسۡطِۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

<< Allah bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the Angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Lâ ilâh illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. >> [al-Imraan: 18]

At the beginning of this Ayaah Allaah tells us that there is none worthy of worship in truth except Him, which is incorporated into His testimony (la ilaha ill Allaah) along with the testimony of the Angels and the people of knowledge, this is what has been attested to.

Then Allaah informs us that He maintains with justice and that He is just, then repeats the testification that there is none worthy of worship in truth except Him along with His maintainingeverything with justice.

These are just a number of great benefits and the precious harvest acquired from this distinguished statement, the Talbiyaah.

These benefits, without doubt, indicate the importance of concern for understanding the meaning of this statement and that if the slave of Allaah has correct concern for it then this will help him to perform this worship in the best and most correct way.