The Supplication That is Almost Never Rejected – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

The Supplication That is Almost Never Rejected – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]
https://youtu.be/Ztr7k-IgwVc [39 min]

Du’a (Supplication to Allaah) :
https://abdurrahman.org/dua/

[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
https://abdurrahman.org/tag/shaykh-abdur-razzaaq-ibn-abdul-muhsin/

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Advice To Those Who Rush Their Adhkār – By Shaykh Al Albānī [Video|Ar-En Subtitles]

Advice To Those Who Rush Their Adhkār – By Shaykh Muḥammad Nāṣiruddin al Albānī رحمه الله
https://youtu.be/gUvqx7zOpDA
[6 min] [Arabic | English Subtitles]

[Shaykh Al-Albaani]
https://abdurrahman.org/tag/shaykh-al-albaani/

Dhikr (Remembrance of Allaah):
https://abdurrahman.org/dhikr/

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Understanding the Meanings of the Adhkar – Shaykh Abdurrazzaq al Badr [Video|Ar-En Subtitles]

Understanding the Meanings of the Adhkar – Shaykh Abdurrazzaq al Badr حفظه الله
https://youtu.be/GjIkor3p_ck [8 minutes only] [Arabic | English subtitles] – Highly Beneficial clip

[Dhikr (Remembrance of Allaah)]
https://AbdurRahman.org/?p=30866

[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
https://abdurrahman.org/tag/shaykh-abdur-razzaaq-ibn-abdul-muhsin/

The explanation of “Laa hawla wa laa quwwata illaa billaah” – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 49 : Point [182]
Dawud Burbank [Audio|English]

182. And this is the explanation of ‘Laa hawla wa laa quwwata illaa billaah’ (There is no change and no power except with Allaah’s aid). We say: there is no manoeuvring for anyone, and no movement for anyone, and no moving away from disobedience to Allaah – except with the aid of Allaah; and there is no power for anyone to establish obedience to Allaah, and to remain firm upon it,except by Allaah’s tawfeeq (His granting successful attainment of that).

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkhttps://abdurrahman.org/dhikr

The wisdom behind saying, “Laa Hawla Wa-Laa Quwwata illa Billah” when the Mu’adhin says, “Hayya `Ala Al-Salah” and “Hayya `Ala Al-Falah” – Imam Ibn Baz

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the honorable brother H. M. Th., may Allah grant him safety! May Allah’s Peace, Mercy, and Blessings be upon you. In respect of your request for Fatwa registered in the Department of the Scholarly Research and Ifta’ (no. 1513), dated (21/4/1407 A.H.), it contains three questions. Here are the answers:

 Q3: What is the wisdom behind saying,  لا حَوْلَ وَلا قُوَّةَ إِلا بِاللهLa Hawla Wala Quwwata Illla Billah”  (There is no might nor power except with Allah) when the Mu`adh-dhin says,  حي على الصلاةHayya `Ala Al-Salah (Come to Salah)” and  حي على الفلاح “Hayya `Ala Al-Falah (Come to Success)” taking into consideration that they imply a call to Salah? Is there a Hadith that refers to that?

A: The wisdom behind that saying is that man is weak by nature. He has no ability to move from a condition to another except with the help of Allah. Even his going to Salah in congregation needs the help and power of Allah. A servant of Allah has no might or power except with Allah. He realizes that he is weak, powerless, and unable to answer this call unless Allah helps him Alone. Therefore, upon hearing that call, he says: “La Hawla Wala Quwwata Illa Billah”.

This is authentically reported from `Umar (may Allah be pleased with him) as related by Muslim in his Sahih. May Allah grant us all success! May Allah’s Peace, Mercy, and Blessings be upon you!

Issued by the office of His Eminence and was read to His Eminence again on 4/4/1415 A.H.

Source: Fatwas of Ibn Baz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > 

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1628&PageNo=1&BookID=14

Benefit: Righteous Deeds ascend to Allah – Tafseer Ibn Kathir

Tafseer Ibn Kathir : Surah Faatir 35:11
(darussalam english publication)

Righteous Deeds ascend to Allah

(To Him ascend the good words,) means, words of remembrance, recitation of Qur’an, and supplications. This was the view of more than one of the Salaf.

Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that “`Abdullah bin Mas`ud, may Allah be pleased with him, said to them, “If we tell you a Hadith, we will bring you proof of it from the Book of Allah.

When the Muslim servants says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,’ an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified.”

Then `Abdullah, may Allah be pleased with him, recited:

(To Him ascend the good words, and the righteous deeds exalt it).”

Imam Ahmad recorded that An-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Those who remember Allah and glory Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him)”

This was also recorded by Ibn Majah.

(and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said,

The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.

Remembrance of Allaah – 20 Points of Benefit – Imam Ibn al Qayyim – Dr. Saleh As Saleh [Audio|En]

The following is based from the book Al-Wabil al-Sayyib by Ibn Qayyim al-Jawziyya


[Download Part 01Part 02]

Posted from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=126&Itemid=76

Subhaana Rabbiyal-A’laa (سُبْحَانَ رَبِّيَ الأَعْلَى) – Dr. Saleh as Saleh [Short Clip|Eng]

[Alternative Download Link]

While prostrating (Sujood):

سُبْحَانَ رَبِّيَ الأَعْلَى
(3 times)

Subhaana Rabbiyal-A’laa

Glory is to my Lord, the Most High. (Recite three times in Arabic)

Abu Dawud, Ibn Majah, An-Nasa’i, At-Tirmithi, and Ahmad.
See also Al-Albani, Sahih At-Tirmithi 1/83.

Posted from: Salah (Prayer) Decsribed : Sujood (Prostration) – Dr. Saleh as Saleh [Audio|En]

Related Link: Dua during Sujud for worldly matters – Shaykh Abdil-‘Azeez Aali Shaikh

Reference: www.AbdurRahman.Org

Prohibition of Swaying during the Salat or while reciting the Qur’an or while making dhikr – alifta

Bismillaah

Q: What is the ruling on some people who sway from right to left and backwards and forwards while reciting the Qur’an? Please advise, may Allah reward you.

A: Swaying while reciting the Qur’an is one of the habits that should be abandoned. It contradicts the etiquettes required when reciting the Qur’an. When reciting or listening to the Qur’an, a person should listen carefully and not play with things so that the listener and the reciter ponder over the meanings of the Qur’an and their hearts be submissive to Allah (Glorified and Exalted be He).

Scholars mentioned that this is one of the habits of the Jews when reciting their Book, and we are forbidden to imitate them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Deputy Chairman – Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&BookID=7&PageID=11266&back=true&languagename=en

Related Links:

Busy your tongue with Dhikr, Du’aa, Isthigfar & Other Beneficial Speech in Hajj & Other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 4:16)
[audio https://salafiaudio.files.wordpress.com/2015/07/busy-your-tongue-with-dhikr-duaa-isthigfar-and-other-beneficial-speech-in-hajj-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

This is for Allaah, What is for Me? – Translated by Abbas Abu Yahya

From Anas – RadhiAllaahu anhu – who said: ‘A Bedouin came to the Prophet – sallAllaahu alayhi wa sallam – and said: ‘O Messenger of Allaah!  Teach me some goodness.’

So the Prophet  – sallAllaahu alayhi wa sallam – took him by the hand and said:

” قل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر.

‘Say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’

(Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.)’

The Bedouin counted them on his hand, when he finished he began to reflect then came back to the Prophet.

The Prophet – sallAllaahu alayhi wa sallam – smiled and said:

 ‘The desperate one has reflected.’

Then the Bedouin came and said:

‘O Messenger of Allaah! ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’  This is for Allaah, what is for me?’

The Prophet – sallAllaahu alayhi wa sallam – said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

‘Say: O Allaah forgive me, and have mercy on me, and pardon me, and provide for me, and guide me.’

The Prophet – sallAllaahu alayhi wa sallam – said to him:

‘O Bedouin! If you say: ‘SubhanAllah’, Allaah says: ‘you have spoken the truth,

If you say: ‘Alhamdulillah’, Allaah says: ‘ you have spoken the truth,

If you say: La ilaha ‘illa Allaah’, Allaah says: ‘you have spoken the truth,

If you say: Allaahu Akbar, Allaah says: ‘you have spoken the truth,

If you say: O Allaah forgive me, Allaah says: I have done so,

If you say: O Allaah have mercy on me, Allaah says: I have done so,

If you say: O Allaah give me provision, Allaah says: I have done so,

Then the Bedouin  counted it seven times on his fingers,  then went away.’

Shaykh al-Muhaddith al-Albaani -Rahimullaah – said :

Collected by al-Bayhaqi in ‘Shuab al-Eemaan’, and this Isnaad is Jayyid (good) its narrators are trustworthy as for al-Hasan bin Tawab; then I had become exhausted searching about him until I found who he was. So I performed a Sajdah to Allaah thankful for His success and I ask Him for an increase in His excellence.’

[Taken from : ‘Silsilah Saheehah’ No. 3336 by the Shaykh al-Muhaddith al-Albaani -Rahimullaah ]

Related Links: 

Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen

Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.

It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]

Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]

Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

Source : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Remembering Their Cell Phones Before Remembering Allah – Shaykh Abdur Razzaq al-Badr [Video|Ar-En Subtitles]

Remembering Their Cell Phones Before Remembering Allah
Shaykh Abdur Razzaq al-Badr حفظه الله
http://mtws.posthaven.com/remembering…
Translated by Rasheed ibn Estes Barbee حفظه الله

Video Courtesy: Bilal Nahim

Authentic Adhkaar (Remembrance) after the Obligatory Salaah (Prayer) – Dawud Burbank

Dhikr #1

Dhikr After Obligatory Prayer - Dawud Burbank - 01

(1) MUSLIM reported (no. 591): “Daawood ibn Rushayd narrated to us: alWaleed narrated to us : from al-Awzaa`ee: from Aboo Ammaar-his name is Shaddaad ibn `Abdillaah: from Aboo Asmaa. : from Thawbaan who said: “When Allaah’s Messenger (صلى الله عليه و سلم) finished his Prayer he would seek forgiveness three times, and say:

اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام

[O Allaah You are the Flawless One, and from You comes peace and security.
Blessed are You, Possessor of Majesty and Honour].

al-Waleed said: So I said to al-Awzaa`ee: ‘How is seeking forgiveness done?’

He said: “You say : “… أَسْـتَغْفِرُ الله  أَسْـتَغْفِرُ الله ”

(I seek Allaah’s forgiveness, I seek Allaah’s forgiveness….)”.

-The wording of the four ‘Sunan’ in a hadeeth of `Aa.ishah- radiyallaahu `anhaa-(declared authentic by Shaikh al-Albaanee) is:

اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام

[O Allaah You are the Flawless One, and from You comes peace and security.
Exalted are You, O Possessor of Majesty and Honour].

Dhikr #2

Dhikr After Obligatory Prayer - Dawud Burbank - 02

(2) AL-BUKHAAREE reported (no.844): “Muhammad ibn Yoosuf narrated to us, saying: Sufyaan narrated to us: from `Abdul-Malik ibn `Umayr: from Warraad-the scribe of al-Mugheerah ibn Shu`bah who said: al-Mugheerah dictated to me in a letter to Mu`aawiyah that the Prophet (صلى الله عليه و سلم) used to say after every Obligatory Prayer:

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer, allahumma la mani’a lima a’tayt, wa la mu’tiya lima mana’t, wala yanfa’u thal-jaddi minkal-jad

None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allaah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You.”

Dhikr #3

Dhikr After Obligatory Prayer - Dawud Burbank - 03

(3) MUSLIM reported (no.594): “And Muhammad ibn `Abdillaah ibn Numayr narrated to us: My father narrated to us: Hishaam narrated to us: from AbuzZubayr who said: “Ibn az-Zubayr used to say at the end of every Prayer when he had given the Salutation:

La ilaha illal-lah, wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer. la hawla wala quwwata illa billah, la ilaha illal-lah, wala na’budu illa iyyah, lahun-niAAmatu walahul-fadl walahuth-thana-ol- hasan, la ilaha illal-lah mukhliseena lahud-deen walaw karihal-kafiroon.

[None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. There is no change and no ability except with (the Aid of) Allaah. None has the right to be worshipped except Allaah, and we do not worship except Him. All blessings are from Him and all favour is from Him, and fine praise is for Him. None has the right to be worshipped except Allaah, we make the Religion purely and sincerely for Him-even though the Disbelievers detest that],

and he said: “Allaah’s Messenger (صلى الله عليه و سلم) used to repeat these words after every Prayer.”

Dhikr #4

Dhikr After Obligatory Prayer - Dawud Burbank - 04

(4) (a) Saying: ‘Subhaanallaah’, ‘al-hamdu lillaah’, and ‘Allaahu Akbar’- thirty three times each after every Prayer.
[al-Bukhaaree (no. 843) and Muslim (no. 595) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

or (b) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-four times-after every Prayer. [Reported by Muslim (no. 596) from a hadeeth of Ka`b ibn `Ujrah-radiyallaahu `anhu]

or (c) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-three times- and then: لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير
whoever does so after every Prayer then his sins will be forgiven even if they are like the foam of the sea.
[Reported by Muslim (no.597) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

or (d) Saying: ‘Subhaanallaah’ -twenty-five times, ‘al-hamdu lillaah’ -twenty-five times, ‘Allaahu akbar’ -twenty-five times ‘Laa ilaaha illallaah’ -twenty-five times
[Reported by an-Nasaa.ee (no. 1350) from a hadeeth of Zayd ibn Thaabit-radiyallaahu `anhu and declared ‘Saheeh’ by Shaikh al-Albaanee-rahimahullaahu.]

or (e) ) Saying: ‘Subhaanallaah’ -ten times, ‘al-hamdu lillaah’ -ten times, ‘Allaahu akbar’ -ten times.
[Reported by al-Bukhaaree (no.6329)-from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

Dhikr #5

Dhikr After Obligatory Prayer - Dawud Burbank - 05

(5) ABOO DAAWOOD reported (no. 1522): “ `Ubaydullaah ibn `Umar ibn Maysarah narrated to us: `Abullaah ibn Yazeed al-Muqri. narrated to us: Haywah ibn Shurayh narrated to us, saying: I heard `Uqbah ibn Muslim say: Aboo `Abdir-Rahmaan al-Hubulee narrated to me: from as-Sunaabihee: from Mu`aadh ibn Jabal: that Allaah’s Messenger (صلى الله عليه و سلم ) took hold of his hand and said:

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So he said: << I counsel you, O Mu`aadh: Do not leave off saying at the end of every Prayer:

اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ، وَحُسْـنِ عِبـادَتِـك

[O Allaah help me upon remembrance of You, giving thanks to You, and worshipping You in a fine manner].>>

And Mu`aadh counselled as-Sunaabihee with that, and as-Sunaabihee counselled Aboo `Abdir-Rahmaan with it.”

[Shaikh al-Albaanee-rahimahullaah-said in ‘Saheeh Sunan Abee Daawood’ (no. 1362): “ I say: Its chain of narration is ‘Saheeh’ and it was declared ‘Saheeh’ by Ibn Khuzaymah and Ibn Hibbaan (2017)…

And the hadeeth is reported by Ahmad (5/244-245), Ibn Khuzaymah in his ‘Saheeh’ (751), and likewise Ibn Hibbaan (no. 2345), and Aboo Nu`aym in ‘al-Hilyah’ (1/241 & 5/130) through other chains from `Abdullaah ibn Yazeed al-Muqri… with it, and they add: “And Aboo `Abdir-Rahmaan counselled `Uqbah ibn Muslim.” And Aboo Nu`aym added: “And `Uqbah counselled Haywah, and Haywah counselled Aboo `Abdir-Rahmaan al-Muqri., and Aboo `Abdir-Rahmaan al-Muqri., counselled Bishr ibn Moosaa, and Bishr ibn Moosaa counselled Muhammad ibn Ahmad ibn al-Hasan, and Muhammad ibn Ahmad al-Hasan counselled me.

Aboo Nu`aym-rahimahullaah said: “And I counsel you (all) with it.” I say: This hadeeth is from the famous hadeeth reported with a serial chain, mentioning love, and I was given ijaazah to narrate it by the virtuous Shaikh Raaghib at-Tabbaakhrahimahullaah, and he narrated it to me… and he reported its isnaad in this manner mentioning love at each stage of the chain.]

Dhikr #6

Dhikr After Obligatory Prayer - Dawud Burbank - 06

(6) AT-TIRMIDHEE reported (no.2903): “Qutaybah narrated to us, saying: Ibn Lahee`ah narrated to us: from Yazeed ibn Abee Habeeb: from `Alee ibn Rabaah: from `Uqbah ibn `Aamir who said: “Allaah’s Messenger (صلى الله عليه و سلم) commanded me to recite the two Soorahs of seeking refuge (alMu`awwidhatayn) at the end of every Prayer..” [Declared ‘saheeh’ by Shaikh al-Albaanee-rahimahullaah.]

Dhikr #7

Dhikr After Obligatory Prayer - Dawud Burbank - 07

(7) AN-NASAA.EE reported in ‘`Amalul-Yawm wal-Laylah’ (no. 100): “alHusayn ibn Bishr related to us in Tarsoos-we wrote from him, saying: Muhammad ibn Himyar narrated to us, saying: Muhammad ibn Ziyaad narrated to us: from Aboo Umaamah who said: Allaah’s Messenger (صلى الله عليه و سلم) said:<> [Shaikh al-Albaanee declared the hadeeth ‘Saheeh’ in ‘as-Saheehah’ (no. 972)].

Dhikr #8

Dhikr After Obligatory Prayer - Dawud Burbank - 08

(8) AL-BUKHAAREE reported (no. 2822): “Moosaa ibn Ismaa`eel narrated to us: Aboo `Awaanah narrated to us: `Abdul-Malik ibn `Umayr narrated to us, saying: I heard `Amr ibn Maymoon al-Awdee say: Sa`d used to teach his sons these words, just as a teacher teaches boys to write, and he used to say that Allaah’s Messenger (صلى الله عليه و سلم) would seek refuge (with Allaah) from them at the end of the Prayer:

Allahumma innee a’oothu bika minal-jubn, wa-a’oothu bika min an oradda ila arthalil- ‘umur, wa-a’oothu bika min fitnatid-dunya wa wa-a’oothu bika min ‘athabil-qabr.

[O Allaah! I seek Your refuge from cowardice, and I seek Your refuge from being brought back to senile old age, and I seek Your refuge from the trials of the world, and I seek your refuge from the punishment of the grave]

So I narrated it to Mus`ab and he affirmed it.”

Dhikr #9

Dhikr After Obligatory Prayer - Dawud Burbank - 09

(9) AN-NASAA.EE reported (no. 1347): `Amr ibn `Alee related to us, saying: Yahyaa narrated to us: from `Uthmaan ash-Shahhaam: from Muslim ibn Abee Bakrah who said: My father used to say at the end of the Prayer:

[O Allaah! I seek Your refuge from Unbelief, and poverty, and the punishment of the grave].

So I used to say it, so my father said: “Who did you take this from?” So I said: “From you!” He said: “Allaah’s Messenger (صلى الله عليه و سلم ) used to say it at the end of the Prayer.”

[Shaikh al-Albaanee said: “Its isnaad is ‘Saheeh’”]

Dhikr #10

Dhikr After Obligatory Prayer - Dawud Burbank - 10

(10) IBNUS-SUNNEE reported in `Amalul-Yawm wal-Laylah’ (no. 116), and AT-TABARAANEE in ‘al-Kabeer’ (nos.7811 & 7893) (& 7982)… from Aboo Umaamah-radiyallaahu `anhu-who said:

“I never drew near to Allaah’s Messenger (صلى الله عليه و سلم ) at the end of an obligatory or optional Prayer except that I heard him saying:

[O Allaah forgive me all of my sins and shortcomings. O Allaah raise me and restore me, and guide me to righteous deeds and manners; no one can guide to that which is righteous from them, nor repel that which is bad from them besides You].”

[Declared ‘hasan’ (i.e. due to supporting narrations) by Shaikh al-Albaanee in ‘SaheehulJaami`’ (no. 1266) and Shaikh Saleem al-Hilaalee in ‘Saheeh Kitaabil-Adhkaar’ (189/154).]

Dhikr #11

Dhikr After Obligatory Prayer - Dawud Burbank - 11

(11) AN-NASAA.EE reported [Book of ‘Sahw’ (Forgetfulness)]:Chapter (87): Another type of dhikr after the Salutation (no.1344):

“Muhammad ibn Ishaaq as-Saaghaanee related to us, saying: Aboo Salamah alKhuzaa`ee-Mansoor ibn Salamah narrated to us, saying: Khallaad ibn Sulaymaan narrated to us, saying Aboo Salamah said: and he was on e of those who were fearful: From Khaalid ibn Abee `Imraan: from `Urwah: from `Aa.ishah: that when Allaah’s Messenger (صلى الله عليه و سلم) had sat in a gathering or prayer he would say some words. So `Aa.ishah asked him about the words, so he said:

<

[I declare You free of all imperfections, O Allaah, and all praise is for You. I seek Your forgiveness and turn in repentance to You.].”

[Shaikh al-Albaanee-rahimahullaah-declared it ‘Saheeh’.]

[Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah]

Click the below link to read or download PDF

Authentic Adhkaar (Remembrance) after the Salaah (Prayer) – Dawud Burbank [PDF]

Make your houses places of Dhikr of Allah – Dawood Adeeb [Audio|En]

Part 01 : Listen / Download Mp3 Here (Time 46:47)
[audio https://salafiaudio.files.wordpress.com/2014/09/make-your-houses-places-of-dhikr-of-allah-part-01-dawood-adib.mp3]

Part 02 : Listen / Download Mp3 Here (Time 39:14)
[audio https://salafiaudio.files.wordpress.com/2014/09/make-your-houses-places-of-dhikr-of-allah-part-02-dawood-adib.mp3]

Remembrance of Allaah – Imam Ibn Taimiyyah / Saleh As-Saleh [Audio|En]

Based on Ibn Taimiyyah’s The Concise Admonition ( Al Wasiyyah Al Sughrah)

Concise Admonition – Ibn Taymiyah – 21- Remembrance of Allaah – part 1 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/concise-admonition-ibn-taymiyah-21-remembrance-of-allaah-part-1-saleh-as-saleh.mp3]

Concise Admonition – Ibn Taymiyah – 22- Remembrance of Allaah – part 2 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/concise-admonition-ibn-taymiyah-22-remembrance-of-allaah-part-2-saleh-as-saleh.mp3]

Concise Admonition – Ibn Taymiyah – 23- Remembrance of Allaah – part 3 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/concise-admonition-ibn-taymiyah-23-remembrance-of-allaah-part-3-saleh-as-saleh.mp3]

Affluent Have Made Off With Rewards – Great Rewards of Dhikr – Shaykh Ibn Al-Uthaymeen |Dr Saleh as Saleh [Audio|En]

Bismillaah

The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

An-Nawawi 40 Hadith – 25 – Affluent Have Made Off With Rewards

عَنْ أَبِي ذَرٍّ رَضِيَ اللهُ عَنْهُ أَيْضًا، “أَنَّ نَاسًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه و سلم قَالُوا لِلنَّبِيِّ صلى الله عليه و سلم يَا رَسُولَ اللَّهِ ذَهَبَ أَهْلُ الدُّثُورِ بِالْأُجُورِ؛ يُصَلُّونَ كَمَا نُصَلِّي، وَيَصُومُونَ كَمَا نَصُومُ، وَيَتَصَدَّقُونَ بِفُضُولِ أَمْوَالِهِمْ. قَالَ: أَوَلَيْسَ قَدْ جَعَلَ اللَّهُ لَكُمْ مَا تَصَّدَّقُونَ؟ إنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً، وَكُلِّ تَكْبِيرَةٍ صَدَقَةً، وَكُلِّ تَحْمِيدَةٍ صَدَقَةً، وَكُلِّ تَهْلِيلَةٍ صَدَقَةً، وَأَمْرٌ بِمَعْرُوفٍ صَدَقَةٌ، وَنَهْيٌ عَنْ مُنْكَرٍ صَدَقَةٌ، وَفِي بُضْعِ أَحَدِكُمْ صَدَقَةٌ. قَالُوا: يَا رَسُولَ اللَّهِ أَيَأْتِي أَحَدُنَا شَهْوَتَهُ وَيَكُونُ لَهُ فِيهَا أَجْرٌ؟ قَالَ: أَرَأَيْتُمْ لَوْ وَضَعَهَا فِي حَرَامٍ أَكَانَ عَلَيْهِ وِزْرٌ؟ فَكَذَلِكَ إذَا وَضَعَهَا فِي الْحَلَالِ، كَانَ لَهُ أَجْرٌ”. 
[رَوَاهُ مُسْلِمٌ]

Also on the authority of Abu Dharr (radi Allaahu anhu):

Some people from amongst the Companions of the Messenger of Allah ﷺ said to the Prophet ﷺ, “O Messenger of Allah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth.”

He ﷺ said, “Has not Allah made things for you to give in charity? Truly every tasbeehah [saying: ‘subhan-Allah’] is a charity, and every takbeerah [saying: ‘Allahu akbar’] is a charity, and every tahmeedah [saying: ‘al-hamdu lillah‘] is a charity, and every tahleelah [saying: ‘laa ilaha illAllah‘] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud`i [sexual act] of each one of you there is a charity.”

They said, “O Messenger of Allah, when one of us fulfills his carnal desire will he have some reward for that?” He ﷺ said, “Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward.”

[Muslim]

Posted from:
Hadeeth – An Nawawi 40 Hadeeth – Dr. Saleh as-Saleh [Audio Series|En]

Remembering Allaah Morning and Evening – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 192

~

Question #6: “When is the time for the adhkaar[1] of the morning and evening?”

Shaykh al-Albaani (rahimahullaah) answers:

“The adhkaar of the evening are (made) after ‘asr, and the adhkaar of themorning are (made) after fajr.”

[1] words of remembrance of Allaah

~

asaheeha translations

The Ruling of making Dhikr collectively in Unison

The Ruling of making Dhikr collectively in Unison according to the Imams of the Salaf
Researched by Ahmad bin Muhammad an-Najjar
Translated by Abbas Abu Yahya

[The scenario]

This is collectively coming together to make Dhikr (remembrance of Allaah) in unison (one voice) whether that Dhikr is reciting the Qur’aan, or making Dua’ or makingTasbeeh (saying: SubhanAllaah) etc. doing this without the aim of educating or learning.

[Its ruling According to the Imams of the Salaf ]

Indeed the Imams of the Salaf from the (Sahabah) Companions and those that followed them in goodness are all agreed upon the rejection of every innovation in theDeen, and rejecting every worship or form of worship which the Prophet -sallAllaahu alayhi wa sallam- did not do, nor what his noble Companions did not practice.  There are narrations from a group of the Companions and those who followed their way, concerning this form of making Dhikr, and here are their statements:

[Umar bin al-Khattab Radi Allaahu anhu]

From Abu Uthmaan an-Nahdi who said: ‘A worker for Umar bin al-Khattab wrote to Umar saying that there are a group of people who gather together to make Dua’ for the Muslims and the leader.’

So Umar Radi Allaahu anhu wrote to him: ‘Bring them to me with yourself.’

The man came and Umar said to the doorman, prepare the whip. When they entered upon Umar Radi Allaahu anhu he descended upon their leader by hitting him with the whip.’[1]

The rightly guided Khalifah Umar bin al-Khattab Radi Allaahu anhu rejected that a group gathered to make Dhikr in a form that the Prophet -sallAllaahu alayhi wa sallam-did not do, nor did the best of his Companions. To the extent Umar Radi Allaahu anhudid not suffice by rejecting what they did by just speaking about it, rather he beat their leader with a whip, and this shows the great concern the Companions had in rejecting innovated Bida’ in the Deen.

 

[Abdullaah ibn Mas’ood]

From ‘Amr bin Salamah:  We were sitting by the door of Abdullaah ibn Mas’ood before lunch, so that if he came out, we could walk with him to the Masjid.

Abu Moosaa al-Ash’aree came and said: Has Abu Abdur-Rahmaan come out yet?

We said: No.

So, he sat down with us, waiting for him to come out, and when he came out, we all gathered towards him, and Abu Moosaa said:

‘O Abu Abdur-Rahmaan! Previously I saw something in the Masjid, which I disliked. But, Alhamdulillaah, what I saw, was nothing but good.’

He said: What was it?

Abu Moosaa said, ‘If you live, you will see it.’

Then Abu Moosaa said, ‘I saw a group of people, sitting in circles waiting for the prayer.  In every circle there was a man and in their hands were small stones and he would say: ‘Say Allaahu Akbar 100 times’ and they would say ‘Allaahu Akbar’ 100 times.  Then, he would say, ‘Say laa ilaha ilAllaah 100 times’ and they would say ‘laa ilaha ilAllaah’ 100 times and he would say, ‘Say SubhaanAllaah’ 100 times and they would say ‘SubhaanAllaah’ 100 times.’

Abdullaah ibn Mas’ood said, ‘So what did you say to them?’

He said: ‘I did not say anything to them, rather I waited for your opinion [or ‘I waited for your command’].’

He said: ‘Why did you not command them to count their bad deeds [i.e. seek forgiveness from your deeds] and guarantee them that their good deeds would not be lost?!’

Then he walked and we walked with him until he reached one of those circles and he stood there and said, ‘What is this that I see you doing?’

They said: ‘O Abu Abdur-Rahmaan! These are nothing but small stones with which we are counting, saying ‘Allaahu Akbar, laa ilaaha illAllaah and SubhaanAllaah.’

He said, ‘Count your sins; I guarantee that you will not lose anything of your good deeds!  Beware, O Ummah of Muhammad!  How quick you are to your destruction!

Here we are, the Companions of your Prophet – abundant, everywhere and here is his clothing which has not been [wasted away] and his utensils have not been broken. I swear by Him in Whose Hand is my soul, either you are an Ummah more rightly-guided than the Ummah of Muhammad or you are opening the door of misguidance.’

They said; ‘We swear by Allaah, O Abu Abdur-Rahmaan, we did not intend anything but good.’

He said: ‘How many people intend good but never achieve it.  Verily the Messenger of Allaah – narrated to us, ‘Indeed there will be a people who read the Qur’aan but it does not pass beyond their throats.’  I swear by Allaah, I do not know. Perhaps most of them are from amongst you.’

Then he went away.

‘Amr bin Salamah said, ‘We saw some of those sitting in those circles fighting on the Day of Nahrawaan, along with the Khawaarij.’[2]

Indeed Ibn Mas’ood Radi Allaahu anhu reprimanded a group who were gathered together in the form of circles, remembering Allaah, and Ibn Mas’ood used as an evidence against their misguidance in that they opposed that what the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- were upon, those who had witnessed the Messenger -sallAllaahu alayhi wa sallam, and they knew his statements, his actions, and his situations, which the Companions used to use to show their guidance.

[Abu Hanifah an-Nu’man]

Imam Abu Hanifah -Rahimullaah- said:

‘That raising the voice in making Takbeer (saying Allaahu Akbar) is principally a Bida’, because it is Dhikr, and the Sunnah regarding Dhikr is with lowering the voice.’[3]

[Malik bin Anas]

From Ibn Wahab who said:

‘I said to Malik -Rahimullaah-: ‘What would you say if you saw a group of people gathering together and all of them together reading one Soorah till the end of theSoorah?

Imam Malik rejected that and found fault with that and said:

‘This is not how the people used to do this, rather one man used to recite to another person for learning purposes.’[4]

Ibn Wahab also said in ‘Taj wal-Ikleel li Mukhtasir Khaleel’:

‘Malik disliked that recitors gather together reciting one Soorah, and he said: ‘this was not from the practice of the people,’ and he regarded it as a Bida’.[5]

[Yahya bin Ma’een & Ahmad bin Hanbal]

al-Fadl bin Mihraan said: ‘I asked Yahya bin Ma’een and Ahmad bin Hanbal: ‘Indeed we have a group of people who get together and make Dua’, recite Qur’aan (collectively) and remember Allaah Ta’ala together, how do you view these people?’

As for Yahya bin Ma’een he said: ‘They should read from the Mus’haf (Qur’aan), and make Dua’ after the prayer and remember Allaah individually to themselves.’

al-Fadl bin Muhammad said: ‘I said: ‘I have a brother who takes part with them.’

Yahya said: ‘Forbid him from that.’

I said: ‘He does not accept.’

Yahya said: ‘Admonish him.’

I said: ‘He does not accept. Should I boycott him?’

He said: ‘Yes.’

Then I came to Ahmad and told him similar to what I had said to Yahya and Ahmad also said to me:

‘They should read from the Mus’haf, and remember Allaah Ta’ala individually and seek the hadeeth of the Messenger of Allaah sallAllaahu alayhi wa sallam.’

I said: ‘Should I forbid my brother?’

Ahmad said: ‘Yes.’

I said: ‘And if he does not accept.’

Ahmad said: ‘Of course he will InshAllaah, since indeed this is an innovation, this type of gathering which you describe.’

I said: ‘and if he does not accept should I boycott him?’

Ahmad smiled and remained silent.’[6]

If an opponent contests what has preceded and says, there are Sharia’ texts which indicate to the excellence of gathering for Dhikr, and this is what is established in Saheeh Muslim from Abu Hurairah Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Indeed Allaah –Tabaraka wa Ta’ala – has  noble Angels who travel around, they search for gatherings of Dhikr, and if they find gatherings where there is Dhikr they sit with those people and they encompass each other with their wings, until they fill that which is between them and the heavens of the Dunyaa, then when they leave they ascend and climb to the heavens.

Then Allaah – Azza wa Jal- asks them – while He knows more about them than they do -: ‘From where did you come?’

They will reply:

‘We came from worshippers of Yours on the earth, and they were saying:SubhaanAllaah (Far is Allaah from imperfection), Allaahu Akbar (Allaah is the Greatest), laa ilaaha illAllaah (there is none worthy of worship in truth except Allaah) and Alhamdulillaah (Praise be to Allaah) and they were asking of You. . . .’[7]

And there are other similar evidences.

The reply to this objection is from different points:

1- The wording ‘Dhikr’ and ‘Tasbeeh’ is mentioned in the texts (Book & Sunnah) unrestrictedly. For an unrestricted wording in the Sharia’ it is not allowed to limit it to a particular number or amount, or to a particular form, except if there is a text from theSharia’ present regarding it.

As for Dhikr in a collective form with voices in unison, then this has not been mentioned in the Book of Allaah nor in the Sunnah of His Messenger -sallAllaahu alayhi wa sallam.

Therefore, what is mentioned in the texts, with the encouragement to perform Dhikr in a plural form does not indicate in itself to making Dhikr collectively, because it is an unrestricted wording, and an unrestricted wording cannot be limited except with aSharia’ evidence, and there is no proof to restrict making Dhikr in unison in this issue.

2- That the Companions did not understand this form of Dhikr from these texts of theSharia’, rather they rejected this form, and they dispraised the one who did this form of Dhikr.  They regarded this from the innovated matters in the Deen, as has preceded in the story of Umar and Ibn Mas’ood, and the understanding of the Companions of the texts of the two revealed sources (the Book & the Sunnah) precedes the understanding of other than them.  Rather it is an obligation to follow their understanding, and it is not allowed to abstain from it.

3- That the Imams also rejected what the Companions rejected as has been mentioned from Abu Hanifah, Malik, Ahmad bin Hanbal and others.

This indicates that they are united upon rejecting and criticizing this form of Dhikr, and along with that I will add two more statements of two Imams from the Maliki Madhab, and they are Qurtubi and Tartooshi.

Abul-Abbas Ahmad al-Qurtubi said:

‘As for the saying of the Messenger -sallAllaahu alayhi wa sallam:

‘No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them, the angels surrounding them, and Allah making mention of them amongst those who are with Him.’[8]

The houses of Allaah are the Masajid, as Allaah Ta’ala said:

<< In houses (Masajid), which Allah has ordered to be raised, in them His Name is glorified in the mornings and in the afternoons or the evenings>>[9]

Those who hold it permissible to read the Qur’aan in congregation in unison (one voice) adhere to this hadeeth, as is done here in Morocco.  Some of our scholars have disliked that, and held the opinion that it is a Bida’, since it was not the way of the Salaf in reciting like this.  But rather the hadeeth is understood to be that every individual studies the Book of Allaah by them self, or with someone who will correct them.’[10]

Tartooshi said:

‘These Aathaar (narrations) necessitate the permissibility of congregating to recite the noble Qur’aan with the intent of studying it, learning it, and revising it. That takes place by a student reading it to a teacher, or a teacher reading it to a student. And if two people have an equal level of knowledge then one of them reads to the other for revision and studying purposes, this is how teaching and learning occur, without having to recite in congregation.’[11]

Concluding, I bring attention to an issue: which is that being continuous upon gathering for the Dhikr of Allaah – even if it does not include doing so in unison – has not been legislated, because there is no text from the Qur’aan nor from the Sunnah being continuous in gathering in this way. Likewise, being continuous upon this type of congregation resembles the congregations which are permissible, like the five daily prayers, the Juma’ prayer, the two Eid, and the Hajj.

Therefore, there is a distinction between what is taken as Sunnah and custom, and these gatherings, which resemble legislated ones, and between that which is done sometimes, since this is permitted, and this is the guidance of the Companions of the Prophet -sallAllaahu alayhi wa sallam, as they would sometimes gather together.

al-Imam Ibn Taymeeyah said:

‘Gathering for optional prayers, or to listen to Qur’aan, or for the Dhikr of Allaah, etc. if that is done sometimes then it is better since it has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he prayed an optional prayer in congregation sometimes. Likewise, he went out to his Companions and there would be amongst them one who would recite and the others would listen, and the Prophet -sallAllaahu alayhi wa sallam- would sit with them to listen. And the Companions of the Messenger of Allaah sallAllaahu alayhi wa sallam would, if they gathered order one of them to recite while they would listen. . . . .

As for taking gatherings successively repeating them, repeatedly and regularly over weeks, months and years, other than gatherings which have been legislated. Then these type gatherings which resemble gatherings for the five daily prayers, the Juma’prayer, the two Eid, and the Hajj, that is because those other gatherings are innovated and newly invented. Therefore, there is a difference between what is taken as a Sunnah and what is taken as a habit and that which resembles what is legislated, and this difference has been mentioned by Imam Ahmad and others from the Imams.

Abu Bakr al-Khalaal narrated in ‘the book of manners’ from Ishaq bin Mansoor al-Kosaj that he said to Abu Abdullaah:

‘It is disliked that a people gather to make Dua’ to Allaah and to raise their hands to Allaah.

Imam Ahmad said: ‘I do not reject for brothers, if they should unintentionally gather except that they should not do it a lot.’

Ishaq bin Rahawayeeyah said the same as what Imam Ahmad said.

As for the wording: ‘not do it a lot’ means not to take it as a habit so much that it is done a lot, and this is the speech of Ishaaq.’[12]

Ibn Taymeeyah also said:

‘Gathering upon reading, Dhikr and Dua’ is good and recommended as long as it is not taken as a regular habit – just like those gatherings which are legislated – and that there is no evil Bida’ connected to it.’[13]

Shaatabi al-Maliki said:

‘Constantly making Dua’ in a form of a congregation was not from the actions of the Messenger of Allaah sallAllaahu alayhi wa sallam, as it was not from the statements of the Messenger, nor was it from that which he allowed.’[14]

Footnotes

[1] Collected by Ibn Abi Shaybah (8/558) from Muwayeeyah bin Hisham who said Sufyaan narrated to us from Sa’eed al-Jareeree from Abi Uthmaan, & its chain is Hasan.

[2] Narrated by ad-Darmi in his Musnad. The chapter about the dislike of taking opinions (1/286-287) by ‘Amr bin Yahya bin ‘Amr bin Salmah from his father, from his grandfather.

[3] Badai’ as-Sanai’ by al-Kasani al-Hanafi (2/99)

[4] al-Madkhal by Ibn al-Hajj (1/91)

[5] (2/85) & al-Khaleel said: in his ‘Mukhtasir’ (p.38), and this is the main issue in theMadhab of Malik amongst the later comers: ‘This dislike of doing Sujood of gratefulness in unison, & reciting Soorah Zilzal together by raising voices in the Masjid and reciting Qur’aan and Dhikr in a musical way.’

The Malikeeyah clearly disliked this.

And in ‘at-Taj wal-Ikleel li Mukhtasir Khaleel’ (2/85): ‘Muhiddeen an-Nawawi commented regarding the saying of the Prophet -sallAllaahu alayhi wa sallam-: ‘No group of people gather together to recite the Book of Allaah except….’

This hadeeth shows the permissibility of reciting the Qur’aan in unison, this is ourMadhab, and the Madhab of the majority, however Malik rejected it and some of our companions interpolated it.

Ibn Rushd said: ‘Indeed Malik disliked this because it is a matter which is innovated, and because these people desired to recite it in a musical tone, in the same way singers do, so the reason for it being disliked is clear.’

[6] ‘al-Adab ash-Shareeya’ by Ibn Muflih (2/75)

[7] Collected by Muslim in the Book of Dhikr & Dua’, Chapter The Excellence of gatherings of Dhikr.

[8] Collected by Muslim in the Book of Dhikr & Dua’, Chapter The Excellence of gatherings of reading Qur’aan & upon Dhikr.

[9] [Noor: 36]

[10] ‘al-Mufhim ‘ala Saheeh Muslim’ (9/424)

[11] Kitab al-Hawadith wal-Bida’ p.166

[12] Iqtida Siraat-ul-Mustaqeem (1/305)

[13] Majmoo’ al-Fatawa (22/523)

[14] al-‘Itissam (1/248)

The Excellence of the Four Statements (Subhana Allaah, wal hamdu lillaah, wa la illaah ila Allaah, wa Allaahu akbar) – Shaykh AbdurRazaaq al-Badr

Bismillaah

The Excellence of the Four Statements

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’

By AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya


Part 01

AbdurRazaaq bin AbdulMuhsin al-Badr said:

Indeed the best speech and the most excellent remembrance after the Noble Qur’aan is four statements. They have an exceptional value, they consist of a great matter and have a high status in the Deen of Allaah, and they are:

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar).

There are many texts, which show the excellence of these four statements that emphasize this great matter, and the value of these statements and the resulting great reward when establishing them and their noble excellence and their continuous benefits in the Dunyaa and the Hereafter. We will attempt to present some of the excellence of these statements from some of the texts, which mention these benefits.


1- So from the excellence of these words is that they are the most beloved speech to Allaah.

Imam Muslim collected in his book from the hadeeth of Sumrah bin Jundab Radi Allaahu anhu who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The most beloved speech to Allaah consists of four, there is no harm with which one you begin, Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar.’[1]

And collected by Tayyalisi in his ‘Musnad’ with the wording:

There are four statements that are the most beloved speech to Allaah, and they are in the Qur’aan, there is no harm which one you begin with: Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.’[2]


2- From their excellence is that the Prophet sallAllaahu alayhi wa sallam informed us that they are more beloved to him than what the sun rose upon (i.e. from the Dunyaa and what is in it,)

Muslim collected in his book ‘Saheeh’ from the hadeeth of Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed that I say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar) is more beloved to me than what the sun rose upon.’ [3]


3 – From their excellence is, what is mentioned in ‘Musnad’ of Imam Ahmad and ‘Shu’ab al-Eeman’ by Bayhaqi with a good Isnaad from Assim bin Bahdalah from Abu Salih from Umm Hani bint Abu Talib who said:

‘The Messenger of Allaah walked past me so I said: ‘Indeed I have become old and weak – or something similar to this – then he ordered me with an action which I should do while I am sitting.

He sallAllaahu alayhi wa sallam said:

‘Say Subhana Allaah one hundred times, indeed it is equivalent to freeing one hundred slaves from the offspring of Isma’eel. And

Say Alhamdulillaah one hundred times, it is the equivalent to one hundred horses saddled with reins ready to carry a person in the path of Allaah. And

Say Allaahu akbar one hundred times, since it is the equivalent to one hundred camels slaughtered for the sake of Allaah. And

Say La illaah ila Allaah one hundred times, Ibn Khalf (the narrator from Aasim) said: I think he said: it fills what is between the heavens and the earth and on that day no one will have an action raised except the one who came with the like of it.’ [4]

Al-Mundhari said: Ahmad collected it with a Hasan Isnad [5] and the ‘allaama al-Albaani declared its Isnad Hasan.[6]

Reflect upon this great reward, which is a result of these words. So whoever says Subhana Allaah hundred times then it is the equivalent to freeing a hundred slaves from the sons of Isma’eel, the offspring of Isma’eel was mentioned specifically because they are the noblest of the Arabs in lineage.  Whoever says Alhamdulillaah a hundred times then he will have the reward as the one who gave charity of one hundred horses saddled and reined ready to carry the Mujahideen in the path of Allaah. Whoever says Allaahu Akbar a hundred times then he will have the reward as the one who spends camels slaughtered for the sake of Allaah. Whoever said laa illaah ila Allaah a hundred times then it fills what is between the heavens and the earth and no one’s action is raised except if one comes with what was mentioned.


4- From the excellence of the status of these words, is that they are an expiation for sins. It is mentioned in ‘al-Musnad’, ‘Sunnan Tirmidhi’ and ‘Mustadrak al-Hakim’ from the hadeeth of Abdullaah bin ‘Amr bin al-‘Aaas Radi Allaahu anhuwho said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There is no person on earth who says: ‘laa illaah ila Allaah, wa Allaahu akbar, wa Subhana Allaahi, wal hamdu lillaahi, La hawla wa la quwwata illa billaa, (There is no capability nor is there any power except with Allaah) except that his sins are expiated even if they were more than the foam on the sea.’

Tirmidhi declared it to be Hasan, and al-Hakim authenticated it and Dhahabi agreed with him and al-Albaani declared it to be Hasan.[7]

As for the meaning ‘expiation of sins’ here it means minor sins, as is mentioned in Saheeh Muslim from Abu Hurairah Radi Allaahu anhuthat the Messenger of Allaah sallAllaahu alayhi wa sallam used to say:

‘The five daily prayers, from one Juma’ till the next Juma’, from one Ramadhan till the next Ramadhan is an expiation for what takes place between them as long as the major sins are kept away from.’ [8]

Therefore expiation of sins has been limited to keeping away from the major sins; because a major sin can only be expiated by repentance.

Also there is a hadeeth that has been collected with the same meaning by Tirmidhi and other than him from Anas bin Malik Radi Allaahu anhu that the Messenger of Allaah sallAllaahu alayhi wa sallam walked passed a tree which had dry leaves and he hit that tree with his stick and the leaves began to fall, the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed al-Hamdu lillaahi, wa Subhana Allaahi, wa la illaah ila Allaah, wa Allaahu akbar, cause the sins of a slave of Allaah to fall just like the leaves of this tree are falling.’

Declared Hasan by al-Albaani.[9]


5- From the excellence of these words is that they are plants of Paradise, Tirmidhi collected from Abdullaah bin Mas’ood, from the Prophet sallAllaahu alayhi wa sallamthat he said:

‘I met the Prophet Ibrahim on the night when I was taken on the night journey, and Ibrahim said:

O Muhammad convey my Salam to your Ummah, and inform them that Paradise has very fine soil, sweet water. That it has lowland and its plants are: 

Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

(Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest)’ [10]

In the Isnaad of this hadeeth is AbdurRahman bin Ishaaq, however the hadeeth has two supporting narrations which strengthen this narration from the hadeeth of Abu ‘Ayyoub al-Ansari and from the hadeeth of Abdullaah bin Umar.

The meaning is that plants in Paradise grow quickly due to these statements, just like the plants that are planted on lowland and the growth of its plants is fast.


6 – From its excellence is that there is none better according to Allaah than a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.

What is collected by Imam Ahmad and by Nisa’ee in ‘Amal al-Yawm wa Laylah’ with a Hasan Isnaad from Abdullaah bin Shaddad: is that a group of three people from the tribe of Udhraah came to the Prophet sallAllaahu alayhi wa sallam and accepted Islaam and Abdullaah said that the Prophet sallAllaahu alayhi wa sallam said: ‘Who will look after them?’

Talha said: ‘I will.’

Abdullaah said: ‘They stayed with Talha and the Prophet sallAllaahu alayhi wa sallamsent out a delegation and one of them went in it and was martyred.  Abdullaah said: then the Prophet sallAllaahu alayhi wa sallam sent another a delegation and another person went with them and was martyred.

Abdullaah continued: then the third person died on his bed.

Talha said: ‘I saw these three people who stayed with me [in a dream] they were in Paradise, and I saw the one who died on his bed in front of them, and I saw the one who was martyred last after him and I saw the one who was martyred last behind them.  Talha said: I came to the Prophet sallAllaahu alayhi wa sallam and I mentioned this to him, and the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Why did you not stop them from going with the delegation, there is none better according to Allaah from a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.’[11]

This great hadeeth shows the great excellence of the one who has a long life and his actions are good, and his tongue continues to be moist with the Dhikr of Allaah – Azza wa Jal, and success is from Allaah Alone.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr p.156-160]


[1] Saheeh Muslim

[2] Musnad at-Tayyalisi

[3] Saheeh Muslim

[4] Al-Musnad & Shu’ab al-Eemaan

[5] Targheeb wa Tarheeb (2/409)

[6] Silsilah Saheehah (3/303)

[7] Al-Musnad , Sunnan Tirmidhi, Mustadrak al-Hakim & Saheeh al-Jamia’ no. 5636

[8] Saheeh Muslim

[9] Sunnan Tirmidhi & Saheeh al-Jamia’ no. 1601

[10] Sunnan Tirmidhi & Albaani declared it Hasan in Saheehah no. 105

[11] Al-Musnad, Sunnan al-Kubra by Nisa’ee Book of Actions of the Day & the Night, Albaani declared it Hasan in Saheehah No. 654


Part 02

Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘Previously, we covered a number of virtues of these four statements: they are the best speech after the Qur’aan, they are ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar).

Here we will continue with another number of benefits from these statements from the Ahadeeth of the Messenger of Allaah sallAllaahu alayhi wa sallam which mention these statements:


7- From their excellence is that Allaah chose these statements and chose them for His slave, and Allaah has set aside for the one who remembers Allaah saying them, with great and abundant reward.

In the ‘Musnad’ of Imam Ahmad and ‘Mustadrak’ of al-Hakim with an authentic Isnaad from the hadeeth of Abu Huraira and Abu Sa’eed Radi Allaahu anhumma: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Allaah chose four statements: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar). So whoever says ‘Subhana Allaah,’ twenty good deeds are written for him, and twenty bad deeds are taken away.  Whoever says ‘Allaahu akbar’ then he gets likewise. Whoever says ‘La illaah ila Allaah,’ then he gets likewise.  Whoever says ‘Alhamdulillaahi Rabbil Al-Ameen’ from his own self then thirty good deeds are written for him and thirty sins are cancelled from him.’ [1]

The reward for the slave of Allaah saying al-Hamd (Praise) is increased more than the other four, when he says it from his own self; this is because al-Hamd does not generally occur except after a reason for saying it, like eating or drinking, or the occurrence of a blessing, so it is as if the al-Hamd occurs due to something in return, for that which has been rendered to the slave of Allaah at the time of saying al-Hamd, so if the slave of Allaah mentions al-Hamd from his own self without any pushing factor to do so, nor for a new blessing (which Allaah has given him) then his reward is increased.


8- From their virtues is: that they are a protection from the Hell-Fire for the one who says them and they will come as a savior on the Day of Judgement for the one who says them and they will precede him.

Al-Hakim collected in ‘al-Mustadrak’ and Nisa’ee in ‘Amal al-Yawm wa Layla’ and others from Abu Hurairah Radi Allaahu anhu who said that Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Take your protection.’

We said: ‘O Messenger of Allaah against an enemy that has arrived?’

He said:

‘No, but your protection from the Hell-Fire, say:

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar) since indeed they will come on the Day of Judgement as saviours and preceding good actions and they are the lasting good deeds of the righteous.’

Al-Hakim said: ‘This hadeeth is Saheeh upon conditions of Muslim and they did not collect it. Dhahabi agreed with al-Hakim. And it was authenticated by the ‘allaama al-Albaani -Rahimullaah.’[2]

This hadeeth includes an addition to the Ahadeeth which have preceded which is describing these statements that they are the lasting good deeds.

Allaah Ta’ala said:

وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

<< But the enduring good deeds are better to your Lord for reward and better for [one’s] hope. >> [18:46]

The lasting good deeds are those deeds due to which their reward remains, and is continuous, and this is the best at what a slave of Allaah can expect and hope for and expect the best reward.


9 – And from its benefits is: that they make a curve around the ‘Arsh of ar-Rahman and they have a buzzing sound like the buzzing of the bee, by which they mention /remember the one who said them.

In the ‘Musnad’ of Imam Ahmad and Sunnan Ibn Majah and ‘al-Mustadrak’ by al-Hakim from Nu’man bin Basheer Radi Allaahu anhu who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed what you remember/mention from the magnificence of Allaah is saying Subhana Allaah, Allaahu Akbar, la illaah ila Allaah and Alhamdulillaah, it curves around the ‘Arsh, they have a buzzing sound like the buzz of the bee, which (mention/remember) its (companion/the one) who says it. Does not one of you want that, or wish that someone still remembers you by it.’

Al-Busseeri said in: ‘Zawaid Sunnan Ibn Majah: ‘Its Isnaad is Saheeh, its narrators of trustworthy, and it was authenticated by al-Hakim.[3]

Therefore, the benefit of this hadeeth is this great virtue, which is that these four statements curve around the  ‘Arsh, i.e. that they go around it, they have a buzzing sound like the buzz of the bee, i.e. a sound which is similar to the sound of the bee and in doing so it remembers the person who said them, and those words are the greatest encouragement for Dhikr with these statements, this is why the Messenger sallAllaahu alayhi wa sallam said in this hadeeth: ‘Does not one of you want that, or wish that someone still remembers you by it.’


10 – From their excellence: that the Prophet sallAllaahu alayhi wa sallam mentioned that they are heavy on the scales.

Nisa’ee narrated in ‘Amal al-Yawm wa Layla’ and Ibn Hibban in his book called ‘Saheeh’ and al-Haakim and other than them from Abu Salma Radi Allaahu anhu who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

Bakhin Bakhin – and pointed with his five fingers – how heavy they are on the scale: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar) and a righteous son that dies and his father is a Muslim and he benefits by him.’

Al-Haakim authenticated it and Dhahabi agreed[4] and the hadeeth has a support from the hadeeth of Thawbaan Radi Allaahu anhu, and al-Bazzar collected it in his ‘Musnad’ and said its Isnaad was Hasan. [5]

And his saying in the hadeeth: ‘Bakhin Bakhin’ this is a word, which is said when, being amazed by something and explaining its excellence.


11- From the excellence of these words is that for the slave of Allaah they are Sadaqah (giving charity) when he says each one of them.

It is collected by Muslim in his ‘Saheeh’ from Abu Dharr Radi Allaahu anhu: Some of the companions of the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘O Messenger of Allaah, the affluent have made off with the rewards, they pray as we pray they fast as we fast, and they give away in charity the extra of their wealth.’

He sallAllaahu alayhi wa sallam said:

‘Has not Allah made things for you to give away in charity?

Every Tasbihah (saying: Subhana Allaah) is a charity, every Takbirah (saying: Allaahu Akbar) is a charity, every Tahmidah (saying: al-Hamdu lillaah) is a charity, and every Tahlilah (saying: la illaah ila Allaah) is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in having relations with your wife is a charity.’

They said: ‘O Messenger of Allah, when one of us fulfils his desire (with his wife) will he have some reward for that?’

He sallAllaahu alayhi wa sallam said:

‘Do you not think that if he were to act upon it unlawfully he would be sinning? Likewise, if he has acted upon it lawfully he will have a reward.’[6]

The poor people thought that there was no Sadaqah except by giving money, and they were incapable of doing that, so the Prophet sallAllaahu alayhi wa sallam informed them that all types of good actions and being good is Sadaqah, and the Prophet sallAllaahu alayhi wa sallam mentioned that at the head of good actions are these four statements ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar).


12 – From the excellence of these statements is that the Prophet sallAllaahu alayhi wa sallam made these statements in place of the Noble Qur’aan for the one who truly cannot read it.

It is narrated by Abu Dawood, Nisa’aee, Daraqutni and other than them from Ibn Abee Awfa Radi Allaahu anhu who said: ‘A man came to the Prophet sallAllaahu alayhi wa sallam and said: ‘O Messenger of Allaah indeed I cannot learn the Qur’aan, so teach me something that will give me a reward.’ He sallAllaahu alayhi wa sallam said:

‘Say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest, There is no capability nor is there any power except with Allaah.’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar wa La hawla wa la quwwata illa billaa.)

Then the Bedouin said: ‘like this – and he closed his hand – and said: This is for Allaah, what is for me?’

The Prophet sallAllaahu alayhi wa sallam said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

‘Say: O Allaah forgive me, and have mercy on me, and pardon me, and provide for me, and guide me.’

Then the Bedouin took them [this supplication] and closed the palm of his hand. The Prophet sallAllaahu alayhi wa sallam said:

‘As for this person then he has filled his two hands with goodness.’[7]

The Muhaddith Abu Tayyib al-Atheem ‘Abbadi said in his comments on Sunnan Daraqutni its Isnad is Saheeh and Albaani -Rahimullaah- said its Sanad is Hasan.[8]

These are some of the virtues mentioned in the Prophetic Sunnah regarding these four statements.  There are specific virtues for every one of these statements. Whoever reflects upon these preceding virtues finds that they are very great, and show the great status of these statements and their lofty status and their many benefits and their advantages upon the believer, the slave of Allaah.

Perhaps the secret to this great excellence – and Allaah knows best – is what has been mentioned by some of the people of knowledge, which is that the Names of Allaah –Tabaraka wa Ta’ala – are all incorporated in these four statements.

As for what is embodied in ‘Subhana Allaah’ is the Name of Allaah which show purity like al-Qudoos (The Holy) and as-Salaam (The Source of Peace).

As for ‘Alhamdulillaah’ then it is comprises and affirms the different types of perfection for Allaah –Tabaraka – in His Names and His Attributes.

As for ‘Allaahu Akbar’ then it contains the Magnificence of Allaah and regarding Him as Great, and that none can enumerate praise upon Him, so whoever this possesses, then, He is the One Who is worthy of worship, which means that there is none worthy of worship except Him.

I swear by Allaah, look how great these statements are, and how magnificent their matter is, and how great is the result of the good for them.

We ask Allaah that He gives us the capability to observe these statements and to be continuous upon them, and makes us from its people, those whose tongues are moist with remembering them, indeed Allaah is The Protector of that and He is The Capable One.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr  p.161-166]


[1] Al-Musnad, al-Mustadrak and ‘Allaama Albaani said in Saheeh al-Jamia’ No.1718 it is Saheeh.

[2] Al-Mustadrak, Sunnan al-Kubra & Saheeh al-Jamia’ No. 3214

[3] Al-Musnad, Sunnan Ibn Majah & al-Mustadrak

[4] Sunnan al-Kubra, Saheeh Ibn Hibban & Al-Mustadrak

[5] Kashf al-Astaar ‘an Zawaid al-Bazzar

[6] Saheeh Muslim

[7] Sunnan Abu Dawood, Sunnan Nisa’ee & Sunnan Daraqutni

[8] Saheeh Abu Dawood

Related Link:

https://abdurrahman.org/dhikr/

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