Some of the Benefits from Our Umrah Trip – Abu Muhammad al Maghribee [Audio|En]

This is a discussion of what took place during our Umrah trip we just came back from.

Listen / Download Mp3 Here (Time 52:21)

Posted from http://followthesalaf.com/blog/2015/5/27/umrah-trip

Umrah Resourceshttp://salaf-us-saalih.com/umrah/

How to perform the Umrah – AbuTalha Dawood Burbank [Audio|En]

Listen / Download Mp3 Here (Time 1:34:30)

Based on the book by Sh al-Albaanee rahimahullaah

 

Virtues of Madina : Sahih Bukhari

Taken from Virtues of Madinah of Sahih Bukhari

  • Medina is a sanctuary from that place to that.
  • Its trees should not be cut.
  • No heresy should be innovated nor any sin should be committed in it.
  • Whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah,the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted.
  • The Prophet peace be upon him said, “I have made Medina a sanctuary between its two (Harrat) mountains.”
  • Allah’s Apostle , peace be upon him, “Verily, Belief returns and goes back to Medina as a snake returns and goes back to its hole (when in danger).”
  • “None plots against the people of Medina but that he will be dissolved (destroyed) like the salt is dissolved in water.”
  • “The terror caused by Al-Masih Ad-Dajjal will not enter Medina and at that time Medina will have seven gates and there will be two angels at each gate guarding them.”
  • “There are angels guarding the entrances (or roads) of Medina, neither plague nor Ad-Dajjal will be able to enter it.”
  • “There will be no town which Ad-Dajjal will not enter except Mecca and Medina, and there will be no entrance (road) (of both Mecca and Medina) but the angels will be standing in rows guarding it against him, and then Medina will shake with its inhabitants thrice (i.e. three earth-quakes will take place) and Allah will expel all the nonbelievers and the hypocrites from it.”
  • “Medina is like a furnace, it expels out the impurities (bad persons) and selects the good ones and makes them perfect.”
  • “Medina expels the bad persons from it, as fire expels the impurities of iron.”
  • The Prophet , peace be upon him, said, “O Allah! Bestow on Medina twice the blessings You bestowed on Mecca.”
  • The Prophet , peace be upon him, said, “There is a garden from the gardens of Paradise between my house and my pulpit, and my pulpit is on my Lake Fount (Al-Kauthar).”
  • Umar ,radhi Allaahu anhu,said, “O Allah! Grant me martyrdom in Your cause, and let my death be in the city of Your Apostle.”

Refuting Misconceptions about Kabah and Black Stone – by Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 56:37)

The Sacred Mosque in Makkah – by Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 21:30)
[audio https://salafiaudio.files.wordpress.com/2014/09/faq-clarifications-points-of-benefit-the-sacred-mosque-in-makkah-saleh-as-saleh.mp3]

Number of ‘Umrah Performed by the Prophet – Dr. Saleh-As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 3:49)
[audio https://salafiaudio.files.wordpress.com/2014/09/number-of-umrah-performed-by-the-prophet-saleh-as-saleh.mp3]

How to Perform Umrah ? – Dr Saleh As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 20:33)
[audio https://salafiaudio.files.wordpress.com/2014/09/how-to-perform-umrah-saleh-as-saleh.mp3]

The Black Stone does not Harm and does not Benefit – Shaykh Ahmed al-Wasaabee

Narrated ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu), that he came to the Black Stone and kissed it and said:

((Verily, I know that you are a stone, and that you do not harm and do not benefit, and if I did not see the Messenger of Allaah (صلّى الله عليه وسلّم ) kiss you, then I would not kiss you)).

Narrated by al-Bukhaaree, no. 1520, 1528, 1532 and Muslim, no. 1270.

Click the below link to read or download PDF

The Black Stone does not Harm and does not Benefit [PDF]

Source: ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

Zamzam Water and the Answered Supplication – Shaykh al-Albaani

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 814

~

Question #13: “The du’aa (supplication) is answered when drinking zamzamwater, so is this particularly in Makkah or in any place?”

Shaykh al-Albaani (rahimahullaah) answers:

“The first one (i.e., particularly in Makkah) is that which I consider to be correct.”

~

asaheeha translations

Some Ahadeeth regarding Hajj and Umrah – Shaykh al-Albanee

Taken from Silsilah Ahadeeth As-Saheehah  of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 1527 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 830

2- 1528- On the authority of Ibn Abbas in a narration ascribed to the Prophet: sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

No. 1185 & 1200

3- 1531 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be like light for you on the Day of Judgement.’

No. 2515

4- 1533 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1379

5- 1536 – On the authority of Ibn Abbas: that the Quraish said: Indeed Muhammad and his Companions had been weakened by the fever of Yathrib (Madina).  So when the Messenger of Allaah – sallAllaahu alayhi wa sallam came in the year that he performed Umrah he said to his Companions: ‘walk briskly around the House (Ka’ba) so theMushrikeen can see your strength.’

So when they walked briskly, the Quraish said: They have not weakened.’

No. 2573

6- 1537 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Stone the Jamarah with pebbles like the size of chick peas.’

No. 1437

7- 1538 – On the authority of Ibn Umar in a narration ascribed to the Prophet: sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’ba) since it has been destroyed twice and the third time it will be raised up.’

No. 1451

Part B

8- 1539 – The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

No. 2617

9- 1544 – On the authority of Jaabir in a narration ascribed to the Prophet: sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1264

10- 1541 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Indeed I have made a slave’s body healthy and given him adequate livelihood and five years have passed and he has not come and redeemed himself to Me, as a pilgrim.’

No. 1662

11- 1547 – On the authority of Abu Bakr as-Siddeeq who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked:

‘What is the best Hajj?’

He answered

‘The one where you raise your voice reciting theTalbeeyah and you slaughter an animal.’

No. 1500

12- 1548 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

No. 1820

13- 1554 – On the authority of Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding.  Until he entered Mina and he descended in a place between Mina and Muzdalifah, then he said: ‘You should take pebbles the size of chick peas, with which you can stone theJamarah.’

No. 2144

14- 1560 – On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

The Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

No. 883

Part C

15- 1561 – On the authority of ‘Uthmaan bin ‘Affan :

the Messenger– sallAllaahu alayhi wa sallam used to cover his face while he was a Muhrim (in a state of Ihram).’

No. 2899

16- 1562 – On the authority of Ibn Abbas:

the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’ba) every night from the nights of Mina.’

No. 804

17- 1563 – On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’ba,’ in hisTawwaf.’

No. 2138

18- 1566 – On the authority of Jaabir who said:

we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

No. 805

19 – 1569 – On the authority of Abu Huraira in a narration ascribed to the Prophet: sallAllaahu alayhi wa sallam:

‘A person does not ever makeTalbeeyah except he is given glad tidings, nor does a person ever sayTakbeer except he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

No. 1621

20 – 1570 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

No. 2551

21- 1571- On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’ba barefoot and unveiled.  So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’

They said: She vowed to walk to the Ka’ba barefoot and unveiled!

So he said: ‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

No. 2930

22- 1573 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaf around the House (Ka’ba) and prays two Rakats,  it is the same as freeing a slave.’

No. 2725

Kissing the Black Stone and Touching the Yemeni Corner – Shaykh AbdurRazzaq al-Badr

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 sallamkiss 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]


[1] This Highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims.  It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.

 

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Fath al-Bari

[5] Fath al-Bari

[6] Tahdheeb al-Kamal by al-Mizzi

[7] Saheeh al-Bukharee  and Saheeh Muslim

[8] Al-Fatawa

[9] Al-Fatawa by Ibn Taymeeyah

[10] Al-Fatawa

Tawwaf of the House of Allaah al-Haraam – Shaykh ‘AbdurRazzaq al-Badr

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 TawwafTawwaf 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.


[1] This Highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims.  It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Saheeh al-Bukharee  and Saheeh Muslim

[5] Saheeh al-Bukharee  and Saheeh Muslim

[6] Saheeh Muslim

[7] Sunan Abee Dawood

[8] Al-Majmoo’Sharh al-Muhadhab

[9] Al-Fatawa

[10] Al-Fatawa

An Explanation of Number of Benefits Gained From The Talbiyaah – Shaykh AbdurRazzaq al-Badr

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.


[1] This Highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims.  It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.

[2] ‘Tahdeeb as-Sunnan’ (2/337-340)

From the Guidance of the Proclamation (Talbiyah) is Warning Against Shirk – Shaykh AbdurRazzaq al-Badr

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

Chapter Four

From the Guidance of the Proclamation is Warning Against Shirk[1]

What has preceded is the explanation of the excellence of the proclamation (Talbiyaah) and that it comprises the proclamation of Allaah’s Tawheed and the rejection of Shirk.  This is why the great Companion Jabir bin Abdullaah -radiAllaah anhu- mentioned theHajj of the Prophet as is described in Saheeh Muslim by saying: ‘Then he made the proclamation with Tawheed, Here I am O Allaah, here I am, You have no partner, here I am, Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner.’

So he -radiAllaah anhu- described this statement as a proclamation with Tawheed; because in it is sincerity for Allaah and the rejection of Shirk.  This also shows us that these words, by which I mean the words of the Talbiyaah, are not mere words which do not suggest any meaning, but rather they have a great meaning and a deep significance and it is none other than the spirit of this Deen, its foundation and the origin upon which the Tawheed of Allaah Ta’ala is built.

Therefore, it is indeed an obligation on everyone who proclaims these great words that he brings to mind what these words suggest, from their meanings.  Also, that one knows what they contain of evidence; so that one can be truthful in  one’s proclamation and so that, due to this, one’s speech can be in conformity with the reality of one’s situation, whereby one can hold on to Tawheed, preserving it, observing its rights, keeping away completely from that which cancels out Tawheed and that which opposes it from Shirk and setting up equals unto Him.

So do not ask, except from Allaah, and aid is not sought except from Allaah and do not rely, except upon Allaah, do not request aid, help or victory except from Allaah and do not direct any aspect of worship except to Allaah Alone, He in Whose Hand is bestowing and withholding, taking and (giving openly), benefit and harm.

أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ وَيَجۡعَلُكُمۡ خُلَفَآءَ ٱلۡأَرۡضِۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ قَلِيلٗا مَّا تَذَكَّرُونَ

<< Is not He (better than your gods) Who responds to the distressed one, when he calls Him and Who removes the evil and makes you inheritors of the earth, generation after generation.  Is there any god with Allaah? Little is it that you remember! >>[al-Naml : 62]

When the Muslim says in his proclamation : ‘You have no partner’ then it is obligatory upon him to have knowledge about the reality of Shirk, recognising its danger, and being completely wary of falling into it or any of its causes, means and ways; since it is the greatest of sins by which Allaah is disobeyed.  Due to this, the punishments that are levelled for Shirk in this world and the Hereafter are not the same as those levelled for any other sin, by which the blood and wealth of the people become lawful and their women and children become prisoners, such that there is no forgiveness for a person for his sins except by repenting from them.

Allaah Ta’ala says :

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا

<< Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.>> [Nisa:48]

He says :

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا

<< Verily! Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away. >>[Nisa:116]

He also says :

إِنَّهُۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَىٰهُ ٱلنَّارُۖ وَمَا لِلظَّٰلِمِينَ مِنۡ أَنصَارٖ

<<  Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him and the Fire will be his abode.  And for the Zalimoon(polytheists and wrong­doers) there are no helpers.>> [Maida:72]

And Allaah says :

وَلَقَدۡ أُوحِيَ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ لَئِنۡ أَشۡرَكۡتَ لَيَحۡبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ ٦٥ بَلِ
ٱللَّهَ فَٱعۡبُدۡ وَكُن مِّنَ ٱلشَّٰكِرِينَ ٦٦

<<And indeed it has been revealed to you as it was to those (Allaah’s Messengers) before you: ‘If you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.’ Nay! But worship Allaah (Alone and none else), and be among the grateful. >> [az-Zumar: 65-66]

There are very many Ayaat with these meanings in the Noble Qur’aan.  Allaah warns His slaves against committing Shirk with Him and He explains to them the extreme danger of Shirk, the magnitude of its foolishness and the evil consequence, in this world and the Hereafter, for the one who does it.

So, the consequence of Shirk is evil, its result is grievous, its danger is immense and the one who commits it does not benefit anything after it except failure, deprivation, degradation and loss.  It is the greatest of sins by which Allaah is disobeyed, because it is the most oppressive of oppressions; since its meanings contain a belittling of the Lord of the worlds, diverting His absolute Right to someone else and equating someone else with Him.  This is because the one committing Shirk is contradicting the purpose of creation and Allaah’s command, negating it from every angle.

Shirk is the height of opposition to the Lord of  the worlds and it is to be too arrogant to have obedience and humility for Him, because Shirk is to liken the creation to the Creator, the Most High and the Holy.

How can a person put someone else in the position of worship – one who does not possess the ability to harm or to bring about benefit, nor possesses death, nor life, nor can he resurrect the dead, let alone other than himself, – and liken (him) to The One Who owns all of the creation and the dominion, in Whose Hands is all good and all matters and to Whom all matters return?

Whatever He wills exists and whatever He does not will does not exist.  There is none to prevent what He gives and there is none to give what He prevents. He Who, if He opens up mercy for the people there is none to hold it back and whatever He withholds, then there is none that can send it after Him.

Indeed, the obligation on every Muslim is that he warns most sternly against Shirk and that he is extremely wary of falling into it. We have the Prophet of Allaah and His friend Ibraheem – sallAllaahu alayhi wa sallam – saying in his supplication:

وَٱجۡنُبۡنِي وَبَنِيَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ ٣٥ رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ

<< And keep me and my sons away from worshipping idols. O my Lord! They have indeed led astray many among mankind. >> [Ibraheem: 35-36]

So, Ibraheem –alayhis Salaam- feared this and supplicated to his Lord that He protect him and his offspring from worshipping idols.  So, if Ibraheem al-Khaleel –alayhis Salaam- used to ask Allaah to keep him and his offspring away from worshipping idols, then what do you think about anyone other than him?  As Ibraheem at-Taymee -Rahimullaah- said : ‘Who can feel safe from trial after Ibraheem ?’[2]

There is no doubt that the heart which is alive and fearful of Shirk is extremely wary of it and is continuously and ceaselessly asking Allaah to be excepted from falling into it.  This then requires that the believing slave must be knowledgeable about the reality ofShirk and its causes, its principles and its various types; so as not to fall into it.  This is why Hudayfah bin al-Yaman -radiAllaah anhu- said : ‘The people used to ask the Messenger of Allaah – sallAllaahu alayhi wa sallam – about  good, but I used to ask him about evil fearing that I would fall into it.’  Narrated by Bukhari and Muslim in their authentic collections.

That is because for the one who knows nothing but good, then perhaps evil may come to him but he doesn’t know that it is evil.  So, either he will fall into it or he will not be able to reject it, unlike the one who knows about it, who will be able to reject it; so this is why Umar bin al-Khattab -radhiAllaah anhu – said : ‘Indeed the yoke of Islaam will be taken apart peice by piece if the one raised in Islaam does not know about the times of ignorance.’

Indeed being far removed from all types of Shirk whilst having sincerity of Tawheed for Allaah is the foundation upon which it is obligatory to build all acts of obedience, those which bring the slave closer to Allaah Ta’ala and this includes the Hajj and other acts of obedience. Allaah Ta’ala said in Sooratul Hajj:

٢٦ 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 ٢٩
ذَٰلِكَۖ وَمَن يُعَظِّمۡ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيۡرٞ لَّهُۥ عِندَ رَبِّهِۦۗ وَأُحِلَّتۡ لَكُمُ ٱلۡأَنۡعَٰمُ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡۖ
فَٱجۡتَنِبُواْ ٱلرِّجۡسَ مِنَ ٱلۡأَوۡثَٰنِ وَٱجۡتَنِبُواْ قَوۡلَ ٱلزُّورِ  حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِي بِهِ ٱلرِّيحُ فِي مَكَانٖ سَحِيقٖ٣٠

<< And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel; they will come from every deep and distant (wide) mountain highway (to perform Hajj). That they may witness things that are of benefit to them and mention the Name of Allah on appointed days over the beast of cattle that He has provided for them (for sacrifice).

Then eat thereof and feed therewith the poor who have a very hard time. Then let them complete the prescribed duties for them, and perform their vows, and circumambulate the Ancient House (the Ka’bah at Makkah).

That (duties of Hajj is the obligation that mankind owes to Allaah), and whoever honours the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you (as exceptions). So shun the abomination (worshipping) of idols and shun lying speech (false statements)

To worship none but Allaah, not associating partners unto Him and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far-off place. >>

[Hajj : 27-31]

Allaah warns against Shirk in these Noble Ayaat, in context of the Hajj, and commands keeping away from Shirk and He explains the ugliness of Shirk and its evil consequences.  The one who does Shirk, it is as if he has fallen from the sky and the birds have snatched him or the wind has thrown him to a far-off place.

Just as was mentioned before these Ayaat, Allaah –Subhanahu- ordered His Prophet Ibraheem – sallAllaahu alayhi wa sallam –to sanctify the House after Allaah had shown him a place for it, and Allaah prohibited him from making Shirk with Allaah, as He –Subhanahu- 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 (theKa’bah at Makkah) (saying): ‘Do not Associate 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 make prostration (in prayer);’ >> [Hajj: 26]

These Ayaat, which are regarding Hajj, are surrounded by a warning against Shirk, a prohibition of it and an explanation of its evil consequences.  These Ayaat also demonstrate a great proof illustrating the ugliness of Shirk and its great danger.  May Allaah protect myself and yourselves from it and may He provide us with sincerity in our speech and actions.


[1] This Highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims.  It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.

[2] Narrated by Ibn Jareer in his Tafseer (8/228).

Talbiyah in Hajj : The Proclamation of Tawheed is an Evidence of ‘Aqeedah – Shaykh ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr

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

Chapter 3

The Proclamation of Tawheed is an Evidence of ‘Aqeedah[1]

Indeed the most significant of the great lessons which benefits the Muslim in his Hajj to the House of Allaah the al-Haram is the obligation to have sincerity in all worship for Allaah Alone Who has no partners. So when the Muslim begins his Hajj, the first thing that he begins with is the proclamation of Tawheed and rejection of Shirk (associating partners with Allaah), when he says:

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ , لَبَّيْكَ لا شَرِيكَ لَكَ لَبَّيْكَ , إنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ ، لا شَرِيكَ لَكَ

labbaykallaahumma labbaika, labbaika laa shareeka laka labbaika-innal hamda wan ni’mata laka wal mulka-la shareeka lak

(Here I am O Allaah, here I am, You have no partner, here I am, Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner.)

He repeats it and raises his voice with it whilst, at the same time, he is conscious of and feels what this proclamation indicates: the obligation to single out Allaah Alone with worship and keeping far away from Shirk.

Since Allaah is Alone in His favours and His giving, having no partners, then likewise He is Alone in His Tawheed not having any equal.

No one is supplicated to except Allaah, none is relied upon except Allaah, none is sought for aid except Allaah nor is any type of the different aspects of worship directed to anyone except Allaah. Just as the slave is required to make his intention for the Hajjcompletely for Allaah Alone, then in the same way he is required to make his intention in all the worship he performs and in all the acts of obedience by which he becomes closer to Allaah, for Allaah Alone.

Whosoever directs anything from worship to other than Allaah then he has committedShirk with Allaah, The Great, and he has suffered a clear loss, nullified his actions and Allaah will not accept his actions from him, neither his optional actions nor his obligatory actions.

Indeed Islaam came with this great proclamation, the proclamation of the Tawheed of Allaah, making the Deen sincerely for Allaah and distancing oneself from all types ofShirk large or small, minor or major.  Whereas the Mushrikoon (polytheists), the worshippers of idols and statues, used to make the declaration to enter into theirIhraam for Hajj with Shirk and abuse, they would say in their Talbeeyaah(proclamation):

‘Here I am O Allaah, here I am, You have no partner except for the partner who is Yours, whom you possess and what he possesses.’

So, in the proclamation, they included their false gods along with Allaah and they place – what they claim for their false gods – in the Hands of Allaah and this is the meaning of the saying of Allaah about them in the Qur’aan:

وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

<< And most of them believe not in Allaah except that they attribute partners unto Him>> [Yusuf: 106]

Meaning: that most of them do not believe in Allaah, that He is The Creator, The Provider and The Disposer except that they associate partners with Him in worship – with idols who do not possess anything and statues that do not benefit or bring harm, nor do they give anything or prevent harm, rather they do not possess anything at all for themselves, let alone possess anything for anyone else.

It is narrated by Ibn Jareer at-Tabaree on the authority of Ibn ‘Abbas -RadiAllaah anhu   – who said:

‘It is from their Eemaan, that if it is said to them: ‘Who created the sky?’ ‘Who created the earth?’ and ‘Who created the mountains?’ They would say ‘Allaah’ yet they are stillMushrikoon.’

On the authority of Ikrimaa that he said:

‘Ask them who created the heavens and the earth, they will say: Allaah. That is theirEemaan in Allaah and yet they worship other than Him.’

Also, on the authority of Mujaahid who said:

‘Their Eemaan is their saying: Allaah is our Creator, He gives us provision and He takes our lives. So this is Eemaan, along with Shirk in their worship of other than Him.’

On the authority of Ibn Zayd who said: ‘There is no-one that worships someone along with Allaah except that he believes in Allaah, knows that Allaah is His lord and that Allaah is his Creator and his Provider, but along with this he commits Shirk with Him. Do you not see how Ibraheem said:

قَالَ أَفَرَءَيۡتُم مَّا كُنتُمۡ تَعۡبُدُونَ ٧٥ أَنتُمۡ وَءَابَآؤُكُمُ ٱلۡأَقۡدَمُونَ ٧٦ فَإِنَّهُمۡ عَدُوّٞ لِّيٓ إِلَّا رَبَّ ٱلۡعَٰلَمِينَ ٧٧

<< He said: ‘Do you observe that which you have been worshipping – you and your ancient fathers? Verily they are enemies to me, except the Lord of the worlds. >> [ash-Shoora:75-77]

Ibraheem – alayhi as-Sallam – knew that they worshipped the Lord of the worlds along with those whom they used to worship.’ Then he said: there is none that commits Shirkexcept that he believes in Allaah, do you not see how the Arabs used to proclaim and say: ‘Here I am O Allaah, here I am, You have no partner except for the partner who is Yours, whom you possess and what he possesses.’

This is what the Mushrikoon used to say.’[2]

Indeed the Mushrikoon at the time of the Prophet – sallAllaahu alayhi wa sallam – used to affirm that their Creator, Provider and The Disposer of their affairs was Allaah, but even with this affirmation they did not make the Deen sincerely for Allaah. Rather, they worshipped others along with Him in their worshipping of trees, stones and idols, besides other things. Allaah made this matter clear and explained it in many places in the Noble Qur’aan, such as His -Subhanahu- saying:

وَلَئِن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ لَيَقُولُنَّ ٱللَّهُۖ فَأَنَّىٰ يُؤۡفَكُونَ ٦١

<<And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ They will surely reply ‘Allaah’. How then are they deviating (as disbelievers)? >>

[Ankabut: 61]

The Aayaat with this meaning are many.

Al-Hafidh Ibn Katheer -Rahimullaah- said in his book of Tafseer: ‘Allaah Ta’ala speaks, affirming that there is none worthy of worship in truth except Him- because theMushrikeen who worship Him, worship others along with Him- they acknowledge that He is Independent in His creation of the heavens and the earth, the sun and the moon and the change of the night and day and that He is The Creator and The Provider for His slaves, The One Who determines their different times of death, their different types of provision and the contrast between them.

Therefore, from amongst them, are the rich and the poor and He knows best that which is befitting for everyone amongst them, he who deserves to be rich and he who deserves to be poor. It is mentioned that He is Independent in creating things and He is Alone in organising the creation.  So, if this is the case, then why is someone other than Him relied upon? Since He is Alone in possessing everything then He should be the only One worshipped. Many times Allaah Ta’ala establishes His status as being worthy of being worshipped due to the recognition of the Tawheed of His Lordship. TheMushrikoon used to acknowledge this as they used to say in their proclamation:

‘Here I am O Allaah, here I am, You have no partner, except for the partner who is Yours, whom You possess and what he possesses.’

So why is someone else relied upon?[3]

There are many places in the noble Qur’aan which mention this meaning of establishing proof against the Kuffar of their obligation to have Tawheed of Him in His worship and making the Deen sincerely for Him due to their acknowledgement of the Lordship of Allaah –Jala wa Oola. Due to this, Allaah addresses them regarding the Tawheed of His Lordship with a rhetorical question. So, if they affirm His Lordship, He uses this as an evidence against them, that He is The One Who deserves to be worshipped Alone and He rebukes them, rejecting their association of others with Him, even though they acknowledge that He Alone is The Lord; because whoever acknowledges that He Alone is The Lord then it necessitates that all worship is performed sincerely for Him.

With this, it becomes clear that acknowledging that Allaah is The Creator, The Provider, The Benefactor, The One who controls and The Disposer of the affairs of the creation, (then this) is not sufficient for the (establishment of the) Tawheed of Allaah and it does not save anyone from the punishment of Allaah on the Day of Judgement, unless all worship is sincerely for Allaah Alone.

Allaah does not accept the Tawheed of Lordship from His slaves unless they single Him out Alone in the Tawheed of Ibaadah (worship), such that they do not take an equal with Him, nor do they supplicate to anyone along with Him, nor do they rely upon anyone except Him, nor do they direct any form of worship to other than Him -Subhanahu, so just as He -Subhanahu- is The Only One to create then He is worshipped Alone with all types of worship.

This is why Allaah Ta’ala said to those who turned their worship to other than Him, even though they knew that He is their Creator and Provider:

فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ ٢٢

<< Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)>>

[al-Baqarah: 22]

Ibn ‘Abbas – RadiAllaah anhu – said: ‘i.e. Do not associate others with Allaah assigning equals to Him, who do not bring any benefit, nor do they harm while you know that you have no Lord who provides for you other than Him. Indeed you have come to know that what the Messenger of Allaah sallAllaahu alayhi wa sallamcalled you to, of Allaah’s Tawheed, then that is the truth wherein there is no doubt.’[4]

Qatadah said: ‘You know that Allaah created you and He created the Heavens and the earth, then you ascribe equals unto Him.’[5]

Indeed the blessing upon the Ummah of Islaam is great; their being guided to theTawheed of Allaah in His Lordship, worship and His Names and Attributes. The blessing of Allaah upon the Muslims is great in their being capable of proclaiming Allaah’sTawheed, since others besides them proclaim Shirk and set up equals with Him.  So, for Allaah belongs the praise, -Subhanahu- for giving the ability, His blessings and guidance and to Him belong many good and blessed praises, such as our Noble Lord loves and is pleased with.


[1] This Highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims.  It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.

[2]           Jamia’ al-Bayan 98/77-78.

[3]           Tafseer Ibn Katheer (6/301)

[4]           Narrated by Ibn Jareer in his Tafseer (1/164).

[5]           Narrated by Ibn Jareer in his Tafseer (1/164).

What and When to Supplicate with whilst Performing Umrah

Compiled & Translated By Abbas Abu Yahya

1 – Making the Intention for Umrah:

لبيك اللهم بعمرة

Labbayk Allaahumma bi Umrah

 

2 – Saying the Talbeeyah:

Jabir -Radi Allaahu anhu- said:

The Messenger of Allaah sallAllaahu alayhi wa sallam raised his voice with Tawheed: :

لَبَّيْكَاللَّهُمَّ  لَبَّيْكَ،لَبَّيْكَلاشَرِيكَ  لَكَ  لَبَّيْكَ،إِنَّالْحَمْدَوَالنّعْمَةَ  لَكَ  وَالْمُلْكَلاشَرِيكَ  لَكَ

 Labbaykallaahumma labbaik, labbaika laa shareeka laka labbaik innal hamda wan ni’mata laka wal mulk-laa shareeka lak

Here I am O Allaah, here I am, You have no partner, here I am, Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner. [1]

 

3 – Making Dua’ When Seeing the Ka’abah

Shaykh Albaani said:

‘if one of you sees the Ka’abah he can raise his hands – due to this being established from Ibn ‘Abbas -Radi Allaahu anhu, but it is not established from the Prophet sallAllaahu alayhi wa sallamthat he made a specific Dua’ here – and he can make Dua’ with whatever is easy for him, and if he makes Dua’ with what Umar -Radi Allaahu anhu- did then that is good due to it being established from Umar -Radi Allaahu anhu:

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ فَحَيِّنَا رَبَّنَا بِالسَّلَامِ

‘Allaahumma Anta as-Salaam, wa Min kas-Salam fa hayyina Rabbana bis-Salaam’

‘O Allaah You are as-Sallam, and from You is peace and security, so grant us life O our Lord with peace and security.’ [2]

 

4 – When beginning the Tawaf at the Hajr al-Aswad [The Black Stone]

Shaykh Albaani said:

‘It is the Sunnah to say Takbeer [Say: Allaahu Akbar (Allaah is the greatest)] at the Hajr al-Aswad on every circuit due to the hadeeth of Ibn Abbas -Radi Allaahu anhu- who said: the Prophet sallAllaahu alayhi wa sallam– made Tawaf of the House upon his camel, and every time he came to the Hajr al-Aswad corner, he would indicate to it with what he had with him in his hand and say Takbeer.

As for saying ‘Bismillaah’ (In the Name of Allaah), then it is authentic from Ibn Umar that he would point to the stone and say;

بسم الله والله أكبر

‘Bismillaah wa Allaahu Akbar’. [3]

 

5 – The Dua’ between the Yemeni Corner & the Black Stone

From Abdullaah bin as-Saib -Radi Allaahu anhu- who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallamsay: between the two corners [the Yemeni corner & the black stone]:

 رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

<<Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!>> [4]

6 – The Dua’ Upon Mount Safa & Marwa

From Jabir -Radi Allaahu anhu- who said: Then the Prophet sallAllaahu alayhi wa sallam went out to Safa and when he came close to Safa he recited:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ الله فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ الله شَاكِرٌ عَلِيمٌ

 <<Verily! As-Safa and Al-Marwah  are of the Symbols of Allaah. So it is not a sin on him who perform Hajj or ‘Umrah of the House (the Ka’bah at Makkah) to perform the going between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allaah is All-Recogniser, All-Knower.>>

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ

Nabda Bima Bada Allaahu Bihi, so he sallAllaahu alayhi wa sallam began at Safa and climbed it until he could see the Ka’abah, and he faced the Qiblah [the Ka’abah], and he singled out Allaah and said the Takbeer three times الله أكبر الله أكبر الله أكبر

 [Allaahu Akbar, Allaahu Akbar, Allaahu Akbar]

Then he sallAllaahu alayhi wa sallamwould say

لَا إلَهَ إلَّا الله وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، لَا إلَهَ إلَّا الله أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ

 ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things. He kept His promise, and aided His slave, and He Alone defeated all the clans of (non-believers).’

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer, Anjaza Waaddahu, wa nasra ‘abdahu wa Hazama al-Ahzaab Wahaddahu’

He sallAllaahu alayhi wa sallamwould say this three times and would make Dua’ between saying this. Then he sallAllaahu alayhi wa sallamwould do the same thing on Marwa as he did on Safa.’ 5 

7 – The Dua’ during the Sa’ee between Safa & Marwa

Shaykh Albaani said:

‘And if he makes Dua’ in the Sa’ee by saying:

رَبِّ اغْفِرْ وَارْحَمْ ، إِنَّكَ أَنْتَ الأَعَزُّ الأَكْرَمُ

‘Rabb Ighfir warrham, innaka Anta al-‘Aa’azz al-Akram.’

‘O Lord forgive me and have mercy on me, Indeed You are the Most Honourable and the Most Generous.’

Then this is permissible to say due to it being established from a number of the Salaf.’ 6

Footnotes

  1. Albaani – ‘Hajjatul Nabi’ p.55
  2. Manasik al-Hajj wa Umrah p.20
  3. Albaani – ‘Hajjatul Nabi’ p.57
  4. Saheeh Sunnan Abu Dawood 1892
  5. Albaani – ‘Hajjatul Nabi’ p.58-59
  6. Manasik al-Hajj wa Umrah p.27

 

 

History of Madinah Munawwarah – Shaikh Safiur-Rahman Mubarakpuri

history-of-madina-mubarakpuri

History of Madinah Munawwarah (Shaikh Safiur-Rahman Mubarakpuri)

Publisher: Darussalam Publishers and Distributors (2002)
Pages: 152 Binding: Paperback

You can buy Here or read most of the book @ Google Books Here

Description from the publisher:

In this book, mention has been made about the different aspects of Al-Madinah, and the most important historical events are recorded that have direct effect on the establishment and sacredness of Al-Madinah as well as its religious weight.

This book has highlighted the sites that are highly important whenever Al-Madinah is mentioned like the Prophet’s Mosque, Quba Mosque and others. A great part of the book is designated to speak about the Prophet’s Mosque updating the expansions and the improvements that has taken place from the time of Muhammad (Sallallaahu alaihi wa sallam) till the Saudi era. It contains more than fifty, pictures taken from original documented resources. The pictures vary from old to new dealing with many aspects. The book is a genuine addition to the Islamic library in, its subject both for the researcher and the regular reader. This book sought scientific trustworthiness, by presenting only the correct Ahadith and authentic reports.

Sahih Bukhari : Book 27: Minor Pilgrammage (Umra)

Translation of Sahih Bukhari, Book 27:

Minor Pilgrammage (Umra)

Volume 3, Book 27, Number 1:

Narrated Abu Huraira:

Allah’s Apostle said, “(The performance of) ‘Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise.”


Volume 3, Book 27, Number 2:

Narrated Ibn Juraij:

Ikrima bin Khalid asked Ibn ‘Umar about performing ‘Umra before Hajj. Ibn ‘Umar replied, “There is no harm in it.” ‘Ikrima said, “Ibn ‘Umar also said, ‘The Prophet had performed ‘Umra before performing Hajj.'”


Volume 3, Book 27, Number 3:

Narrated ‘Ikrima bin Khalid:

“I asked Ibn ‘Umar the same (as above).”


Volume 3, Book 27, Number 4:

Narrated Mujahid:

Ursa bin AzZubair and I entered the Mosque (of the Prophet) and saw ‘Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was a heresy. He (Ursa) then asked him how many times the Prophet had performed ‘Umra. He replied, ‘Four times; one of them was in the month of Rajab.” We disliked to contradict him. Then we heard ‘Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. ‘Ursa said, “O Mother! O Mother of the believers! Don’t you hear what Abu ‘Abdur Rahman is saying?” She said, “What does he say?” ‘Ursa said, “He says that Allah’s Apostle performed four ‘Umra and one of them was in the month of Rajab.” ‘Aisha said, “May Allah be merciful to Abu ‘Abdur Rahman! The Prophet did not perform any ‘Umra except that he was with him, and he never performed any ‘Umra in Rajab.”


Volume 3, Book 27, Number 5:

Narrated ‘Ursa bin Az-Zubair:

I asked ‘Aisha (whether the Prophet had performed ‘Umra in Rajab). She replied, “Allah’s Apostle never performed any ‘Umra in Rajab.”


Volume 3, Book 27, Number 6:

Narrated Qatada:

I asked Anas how many times the Prophet had performed ‘Umra. He replied, “Four times. 1. ‘Umra of Hudaibiya in Dhi-l-Qa’da when the pagans hindered him; 2. ‘Umra in the following year in Dhi-l-Qa’da after the peace treaty with them (the pagans); 3. ‘Umra from Al-Jr’rana where he distributed the war booty.” I think he meant the booty (of the battle) of Hunain. I asked, “How many times did he perform Hajj?” He (Anas) replied, “Once. “


Volume 3, Book 27, Number 7:

Narrated Qatada:

I asked Anas (about the Prophet’s ‘Umra) and he replied, “The Prophet performed ‘Umra when the pagans made him return, and Umra of al-Hudaibiya (the next year), and another ‘Umra in Dhi-l-Qa’da, and another ‘Umra in combination with his Hajj.”


Volume 3, Book 27, Number 8:

Narrated Hammam:

The Prophet performed four ‘Umra (three) in Dhi-l-Qa’da except the (one) ‘Umra which he performed with his Hajj: His ‘Umra from Al-hudaibiya, and the one of the following year, and the one from Al-Jr’rana where he distributed the booty (of the battle) of Hunain, and another ‘Umra with his Hajj.


Volume 3, Book 27, Number 9:

Narrated Abu Ishaq:

I asked Masruq, ‘Ata’ and Mujahid (about the ‘Umra of Allah’s Apostle). They said, “Allah’s Apostle had performed ‘Umra in Dhi-l-Qa’da before he performed Hajj.” I heard Al-Bara’ bin ‘Azib saying, “Allah’s Apostle had performed ‘Umra in Dhi-l-Qa’da twice before he performed Hajj.”


Volume 3, Book 27, Number 10:

Narrated Ata:

I heard Ibn ‘Abbas saying, “Allah’s Apostle asked an Ansari woman (Ibn ‘Abbas named her but ‘Ata’ forgot her name), ‘What prevented you from performing Hajj with us?’ She replied, ‘We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.’ He said (to her), ‘Perform ‘Umra when Ramadan comes, for ‘Umra in Ramadan is equal to Hajj (in reward),’ or said something similar.”


Volume 3, Book 27, Number 11:

Narrated Aisha:

We set out along with Allah’s Apostle shortly before the appearance of the new moon (crescent) of the month of Dhi-l-Hijja and he said to us, “Whoever wants to assume Ihram for Hajj may do so; and whoever wants to assume Ihram for ‘Umra may do so. Hadn’t I brought the Hadi (animal for sacrificing) (with me), I would have assumed Ihram for ‘Umra.” (‘Aisha added,): So some of us assumed Ihram for ‘Umra while the others for Hajj. I was amongst those who assumed Ihram for ‘Umra. The day of ‘Arafat approached and I was still menstruating. I complained to the Prophet (about that) and he said, “Abandon your ‘Umra, undo and comb your hair, and assume Ihram for Hajj;.” When it was the night of Hasba, he sent ‘Abdur Rahman with me to At-Tan’im and I assumed Ihram for ‘Umra (and performed it) in lieu of my missed ‘Umra.


Volume 3, Book 27, Number 12:

Narrated ‘Amr bin Aus:

Abdul Rahman bin Abu Bakr told me that the Prophet had ordered him to let ‘Aisha ride behind him and to make he perform ‘Umra from At-Tan’im.


Volume 3, Book 27, Number 13:

Narrated Jabir bin ‘Abdullah:

The Prophet and his companions assumed Ihram for Hajj and none except the Prophet and Talha had the Hadi with them. ‘Ali had come from Yemen and he had the Hadi with him. He (‘Ali) said, “I have assumed Ihram with an intention like that of Allah’s Apostle has assumed it.” The Prophet ordered his companions to intend the Ihram with which they had come for ‘Umra, to perform the Tawaf of the Ka’ba (and between Safa and Marwa), to get their hair cut short and then to finish their Ihram with the exception of those who had the Hadi with them. They asked, “Shall we go to Mina and the private organs of some of us are dribbling (if we finish Ihram and have sexual relations with our wives)?” The Prophet heard that and said, “Had I known what I know now, I would not have brought the Hadi. If I did not have the Hadi with me I would have finished my Ihram.” ‘Aisha got her menses and performed all the ceremonies (of Hajj) except the Tawaf . So when she became clean from her menses, and she had performed the Tawaf of the Ka’ba, she said, “O Allah’s Apostle! You (people) are returning with both Hajj and ‘Umra and I am returning only with Hajj!” So, he ordered ‘Abdur Rahman bin Abu Bakr to go with her to At-Tan’im. Thus she performed ‘Umra after the Hajj in the month of Dhi-l-Hijja. Suraqa bin Malik bin Ju’sham met the Prophet at Al-‘Aqaba (Jamrat-ul ‘Aqaba) while the latter was stoning it and said, “O Allah’s Apostle! Is this permissible only for you?” The Prophet replied, “No, it is for ever (i.e. it is permissible for all Muslims to perform ‘Umra before Hajj.”


Volume 3, Book 27, Number 14:

Narrated ‘Aisha:

We set out with Allah’s Apostle shortly before the appearance of the new moon of Dhi-l-Hiija and he said, “Whoever wants to assume Ihram for ‘Umra may do so, and whoever wants to assume Ihram for Hajj may do so. Had not I brought the Hadi with me, I would have assumed Ihram for ‘Umra.” Some of the people assumed Ihram for ‘Umra while others for Hajj. I was amongst those who had assumed Ihram for ‘Umra. I got my menses before entering Mecca, and was menstruating till the day of ‘Arafat. I complained to Allah’s Apostle about it, he said, “Abandon your ‘Umra, undo and comb your hair, and assume Ihram for Hajj.” So, I did that accordingly. When it was the night of Hasba (day of departure from Mina), the Prophet sent ‘Abdur Rahman with me to At-Tanim.

The sub-narrator adds: He (‘AbdurRahman) let her ride behind him. And she assumed Ihram for ‘Umra in lieu of the abandoned one. Aisha completed her Hajj and ‘Umra, and no Hadi, Sadaqa (charity), or fasting was obligatory for her.


Volume 3, Book 27, Number 15:

Narrated Al-Aswad:

That ‘Aisha said, “O Allah’s Apostle! The people are returning after performing the two Nusuks (i.e. Hajj and ‘Umra) but I am returning with one only?” He said, “Wait till you become clean from your menses and then go to At-Tan’im, assume Ihram (and after performing ‘Umra) join us at such-and-such a place. But it (i.e. the reward if ‘Umra) is according to your expenses or the hardship (which you will undergo while performing it).”


Volume 3, Book 27, Number 16:

Narrated ‘Aisha:

We set out assuming the Ihram for Hajj in the months of Hajj towards the sacred precincts of Hajj. We dismounted at Sarif and the Prophet said to his companions, “Whoever has not got the Hadi with him and likes to make it as ‘Umra, he should do it, but he who has got the Hadi with him should not do it.” The Prophet and some of his wealthy companions had the Hadi with them, so they did not finish Ihram after performing the ‘Umra. The Prophet came to me while I was weeping. He asked me the reason for it. I replied, “I have heard of what you have said to your companions and I cannot do the ‘Umra.” He asked me, “What is the matter with you?” I replied, “I am not praying.” He said, “There is no harm in it as you are one of the daughters of Adam and the same is written for you as for others. So, you should perform Hajj and I hope that Allah will enable you to perform the ‘Umra as well.” So, I carried on till we departed from Mina and halted at Al-Mahassab. The Prophet called ‘Abdur-Rahman and said, “Go out of the sanctuary with your sister and let her assume Ihram for ‘Umra, and after both of you have finished the Tawaf I will be waiting for you at this place.” We came back at mid-night and the Prophet asked us, “Have you finished?” I replied in the affirmative. He announced the departure and the people set out for the journey and some of them had performed the Tawaf of the Ka’ba before the morning prayer, and after that the Prophet set out for Medina.


Volume 3, Book 27, Number 17:

Narrated Safwan bin Ya’la bin Umaiya from his father who said:

“A man came to the Prophet while he was at Ji’rana. The man was wearing a cloak which had traces of Khaluq or Sufra (a kind of perfume). The man asked (the Prophet ), ‘What do you order me to perform in my ‘Umra?’ So, Allah inspired the Prophet divinely and he was screened by a place of cloth. I wished to see the Prophet being divinely inspired. ‘Umar said to me, ‘Come! Will you be pleased to look at the Prophet while Allah is inspiring him?’ I replied in the affirmative. ‘Umar lifted one corner of the cloth and I looked at the Prophet who was snoring. (The sub-narrator thought that he said: The snoring was like that of a camel). When that state was over, the Prophet asked, “Where is the questioner who asked about ‘Umra? Put off your cloak and wash away the traces of Khaluq from your body and clean the Sufra (yellow color) and perform in your Umra what you perform in your Hajj (i.e. the Tawaf round the Ka’ba and the Sa’i between Safa and Marwa). “


Volume 3, Book 27, Number 18:

Narrated Hisham Ibn ‘Urwa from his father who said:

While I was a youngster, I asked ‘Aisha the wife of the Prophet. “What about the meaning of the Statement of Allah;

“Verily! (the mountains) As-Safa and Al Marwa, are among the symbols of Allah. So, it is not harmful if those who perform Hajj or ‘Umra of the House (Ka’ba at Mecca) to perform the going (Tawaf) between them? (2.158) I understand (from that) that there is no harm if somebody does not perform the Tawaf between them.” ‘Aisha replied, “No, for if it were as you are saying, then the recitation would have been like this: ‘It is not harmful not to perform Tawaf between them.’ This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of As-Safa and Al-Marwa. When Islam came, they asked Allah’s Apostle about that, and Allah revealed:–

“Verily! (the mountains) As-Safa and Al-Marwa Are among the symbols of Allah. So, it is not harmful of those who perform Hajj or ‘Umra of the House (Ka’ba at Mecca) to perform the going (Tawaf) between them.” (2.158) Sufyan and Abu Muawiya added from Hisham (from ‘Aisha): “The Hajj or ‘Umra of the person who does not perform the going (Tawaf) between As-Safa and Al-Marwa is incomplete in Allah’s sight.


Volume 3, Book 27, Number 19:

Narrated Isma’il:

Abdullah bin Abu Aufa said: “Allah’s Apostle performed ‘Umra and we too performed ‘Umra along with him. When he entered Mecca he performed the Tawaf (of Ka’ba) and we too performed it along with him, and then he came to the As-Safa and Al-Marwa (i.e. performed the Sai) and we also came to them along with him. We were shielding him from the people of Mecca lest they may hit him with an arrow.” A friend of his asked him (i.e. ‘Abdullah bin Aufa), “Did the Prophet enter the Ka’ba (during that ‘Umra)?” He replied in the negative. Then he said, “What did he (the Prophet ) say about Khadija?” He (Abdullah bin Aufa) said, “(He said) ‘Give Khadija the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it.”


Volume 3, Book 27, Number 20:

Narrated ‘Amr bin Dinar:

We asked Ibn ‘Umar whether a man who had performed the Tawaf of the Ka’ba but had not performed the Tawaf between As-Safa and Al-Marwa yet, was permitted to have sexual relation with his wife. He replied, “The Prophet arrived (at Mecca) and circumambulated the Ka’ba seven times and then offered a two Rak’at prayer behind Maqam-lbrahim and then performed the going (Tawaf) between As-Safa and Al-Marwa (seven times) (and verily, in Allah’s Apostle you have a good example.” And we asked Jabir bin ‘Abdullah (the same question) and he replied, “He should not go near her till he has finished the going (Tawaf) between As-Safa and Al-Marwa.”


Volume 3, Book 27, Number 21:

Narrated Abu Musa Al-Ashari:

I came to the Prophet at Al-Batha’ while his camel was kneeling down and he asked me, “Have you intended to perform the Hajj?” I replied in the affirmative. He asked me, ‘With what intention have you assumed Ihram?” I replied, “I have assumed Ihram with the same intention as that of the Prophet. He said, “You have done well. Perform the Tawaf of the Ka’ba and (the Sai) between As-safa and Al-Marwa and then finish the Ihram.” So, I performed the Tawaf around the Ka’ba and the Sai) between As-Safa and Al-Marwa and then went to a woman of the tribe of Qais who cleaned my head from lice. Later I assumed the Ihram for Hajj. I used to give the verdict of doing the same till the caliphate of ‘Umar who said, “If you follow the Holy Book then it orders you to remain in the state of Ihram till you finish from Hajj, if you follow the Prophet then he did not finish his Ihram till the Hadi (sacrifice) had reached its place of slaughtering (Hajj-al-Qiran).”


Volume 3, Book 27, Number 22:

Narrated Al-Aswad:

Abdullah the slave of Asma bint Abu Bakr, told me that he used to hear Asma’, whenever she passed by Al-Hajun, saying, “May Allah bless His Apostle Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, ‘Aisha, Az-Zubair and such and such persons performed ‘Umra, and when we had passed our hands over the Ka’ba (i.e. performed Tawaf round the Ka’ba and between As-Safa and Al-Marwa) we finished our lhram. Later on we assumed Ihram for Hajj the same evening.”


Volume 3, Book 27, Number 23:

Narrated ‘Abdullah bin ‘Umar:

Whenever Allah’s Apostle returned from a Ghazwa, Hajj or ‘Umra, he used to say Takbir thrice at every elevation of the ground and then would say, “None has the right to be worshipped but Allah; He is One and has no partner. All the kingdoms is for Him, and all the praises are for Him, and He is Omnipotent. We are returning with repentance, worshipping, prostrating, and praising our Lord. He has kept up His promise and made His slave victorious, and He Alone defeated all the clans of (non-believers).”


Volume 3, Book 27, Number 24:

Narrated Ibn Abbas:

When the Prophet arrived at Mecca, some boys of the tribe of Bani ‘Abdul Muttalib went to receive him, and the Prophet made one of them ride in front of him and the other behind him.


Volume 3, Book 27, Number 25:

Narrated Ibn Umar:

Whenever Allah’s Apostle left for Mecca, he used to pray in the mosque of Ash-Shajra, and when he returned (to Medina), he used to pray in the middle of the valley of Dhul-Hulaifa and used to pass the night there till morning.


Volume 3, Book 27, Number 26:

Narrated Anas: The Prophet never returned to his family from a journey at night. He


Volume 3, Book 27, Number 27:

Narrated Jabir: The Prophet forbade going to one’s family at night (on arrival from a


Volume 3, Book 27, Number 28:

Narrated Humaid:

Anas said, “Whenever Allah’s Apostle returned from a journey, he, on seeing the high places of Medina, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster.”

Narrated Humaid that the Prophet used to make it proceed faster out of his love for Medina.


Volume 3, Book 27, Number 29:

Narrated Anas:

As above, but mentioned “the walls of Medina” instead of “the high places of Medina. Al-Harith bin Umar agrees with Anas.


Volume 3, Book 27, Number 30:

Narrated Abu Ishaq:

I heard Al-Bara’ saying, “The above Verse was revealed regarding us, for the Ansar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansar came and entered through the door and he was taunted for it. Therefore, the following was revealed: —

“It is not righteousness That you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.” (2.189)


Volume 3, Book 27, Number 31:

Narrated Abu Huraira:

The Prophet said, “Traveling is a kind of torture as it prevents one from eating, drinking and sleeping properly. So, when one’s needs are fulfilled, one should return quickly to one’s family.”


Volume 3, Book 27, Number 32:

Narrated Zaid bin Aslam from his father:

I was with Ibn ‘Umar on the way to Mecca, and he got the news that Safiya bint Abu Ubaid was seriously ill. So, he hastened his pace, and when the twilight disappeared, he dismounted and offered the Maghrib and ‘Isha’ prayers together. Then he said, “I saw that whenever the Prophet had to hasten when traveling, he would delay the Maghrib prayer and join them together (i.e. offer the Maghrib and the Isha prayers together).”


The Foundations of Kabah : Shaykh al-Albanee

source: Silsilat ul-ahaadeeth us-saheeha – the series of authentic narrations – hadeeth no. 43
assaheeha translations.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “O ‘Aaisha, if your people had not recently been polytheists (and new converts to Islaam), and if I had enough means to reconstruct it, I would have spent the treasure of the Ka’bah in the way of Allaah, and I would have demolished the Ka’bah and made it at a level with the ground. Then I would have rebuilt it on its original foundations laid by Ibraaheem (Abraham) and made two doors for it – a door facing the east, for the people to enter, and a door facing the west, for their exit… And I would expand (the Ka’bah) by six cubits (around three meters) of area from al-Hijr (the unroofed portion of the Ka’bah which is at present in the form of a semi-circular, wall-surrounded area in the north side of the Ka’bah); (in [another] narration: I would have included the space of al-Hijr in it ), for when the Quraish had rebuilt the Ka’bah, they reduced its (area). And if your people would take initiative after me in rebuilding it, then come along with me so that I could show you what they have left out of it.” He [sallAllaahu ‘alayhi wa sallam] showed her about seven cubits (three and a half meters) of area (from the side of al-Hijr).

In [another] narration from her (‘Aaisha), she said: “I asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) about the wall (i.e., al-Hijr): ‘Is it regarded as part of the House (the Ka’bah)?’ He [sallAllaahu ‘alayhi wa sallam] replied, ‘Yes.’ I said: ‘Then why did they not include it in the House?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Your people ran short of the means/money (to do so).’ I said: ‘Why is it that the level of its door is raised high?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Your people did it to admit whomever they liked, and prevent whomever they disliked; (in [another] narration: (They did it) out of vanity so that (they might be in a position) to grant admittance to only whom they wished. So when a person intended to enter it, they called him to climb (the stairs), and when he was about to enter, they pushed him and he fell down). Were your people not close to the Pre-lslamic Period of Ignorance (i.e. they have recently embraced Islaam) and were I not afraid that their hearts might deny (my action), then surely I would have included the (area of the) wall inside (the building of) the House and I would have made its gate touch the ground.’”

Then, when Ibn uz-Zubayr ruled, he demolished it and made two doors for it. (In [another] narration: That was what urged Ibn uz-Zubayr to demolish (the Ka’bah). Yazeed bin Rumaan said: ‘I saw Ibn uz-Zubayr when he demolished it, rebuilt it and included al-Hijr in it. And I saw the original foundations of Ibraaheem (‘alayhi ssalaam) which were of stones joined together resembling the humps of camels.’)

*the translation of the above hadeeth, for the most part, was taken directly from the already translated text of saheeh al-bukhaari and saheeh muslim*

shaykh al-albaani (rahimahullaah) summarizes a number of benefits from the above narration:

“This hadeeth indicates two things:

First: that it is obligatory to delay carrying out rectification, if an evil greater than [its good] results from it. And from it, the scholars of fiqh took their famous principle: ‘Repelling the evil [comes] before bringing the good.’

Second: that the honorable Ka’bah is now in need of the reconstructions that the hadeeth includes, due to the disappearance of the reason for the sake of which the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) left that – and (the reason) is that the hearts of those who were recently polytheists in his time (sallAllaahu ‘alayhi wa sallam) would have a dislike [for it]. And Ibn Battaal has reported from some of the scholars that: ‘the dislike that he (sallAllaahu ‘alayhi wa sallam) feared was that they would accuse him of boasting by himself over them.’

It is possible to list those reconstructions in what follows:

  • 1- Expanding the Ka’bah and building it upon the foundation of Ibraaheem (‘alayhi ssalaat wa ssalaam), and that is by adding approximately six cubits (three meters) of al-Hijr
  • 2- Leveling its ground with the surface of the Haram (Al-Masjid ul-Haraam)
  • 3- Opening another door for it from the Western side
  • 4 – Making the two doors low with the ground to organize and facilitate entering it and exiting from it for everyone who wishes

And indeed, ‘Abdullaah bin uz-Zubayr (radi Allaahu ‘anhumaa) had carried out the fulfillment of this reconstruction completely during his rule in Makkah, but the unjust political administration returned the Ka’bah after him to its previous state!”

the shaykh then mentions the following hadeeth as narrated by Muslim and Abu Nu’aym on the authority of ‘Ataa who said:

“The House was burnt during the time of Yazeed bin Mu’aawiya when the people of Shaam had fought (in Makkah), and it happened with it (the Ka’bah) what was (in store for it). Ibn uz-Zubayr left it (in the same state) until the people came in the season (of Hajj) – he wanted to encourage them or urge them on (to war) against the people of Shaam. When the people had arrived, he said to them, ‘O people, advise me about the Ka’bah. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it?’ Ibn ‘Abbaas [radi Allaahu ‘anhu] said, ‘An idea has occurred to me, according to which I think that you should only repair whatever has been damaged for it, and leave the House (in the same state) in which people embraced Islaam, (and leave) the stones (in the same state) in which people embraced Islaam and upon which the Prophet (sallAllaahu ‘alayhi wa sallam) was sent.’ So, Ibn uz-Zubayr said, ‘If the house of any one of you was burnt, he would not be pleased until he had reconstructed it, then how about the House of your Lord (which is far more important than your house)?! Indeed, I will seek good advice from my Lord thrice and then I will make up my mind about this affair.’

After seeking good advice thrice, he made up his mind to demolish it. The people were suspicious and fearful that calamity might fall from heaven on those persons who would be first to climb over it (for the purpose of demolishing it), until a man climbed it and threw down one of its stones. When the people saw no calamity befalling him, they followed him and demolished it until they leveled it to the ground. Then, Ibn uz-Zubayr erected pillars and hung curtains on them until the walls were raised. And Ibn uz-Zubayr said, ‘Indeed I heard ‘Aaisha say that the Prophet (sallAllaahu ‘alayhi wa sallam) said: (he then mentioned the first portion of the hadeeth [mentioned in the beginning], then he said) – I today have the means to spend and I don’t fear the people (that they would protest against this change).’ So he expanded it by five cubits (around two and a half meters) of area from the side of al-Hijr until it appeared as the original foundation (upon which Ibraaheem had built the Ka’bah), and the people saw it; and it was upon this foundation that he raised the wall. The length of the Ka’bah was eighteen cubits (around nine meters), and when he had expanded it, he found it to be short (since the addition was made to its width, so naturally the length appeared to be small compared to its width). Therefore, he expanded its length by ten cubits (around five meters). He also constructed two doors, one of which (was meant) for entrance and the other one for exit.

Then, when Ibn uz-Zubayr was killed, al-Hajjaaj wrote to ‘Abd ul-Malik bin Marwaan informing him about it, and telling him that Ibn uz-Zubayr had built (the Ka’bah) on the very foundation (which was laid by Ibraaheem) and which reliable persons among the people of Makkah had seen. Then, ‘Abd ul-Malik wrote to him: ‘Indeed, we are not concerned with disgracing Ibn uz-Zubayr in anything. As for what he added in the side of its length, keep it intact; and as for what he added from the side of al-Hijr, return it to its (previous) foundation, and close up the door which he opened.’ Thus, he (al-Hajjaaj) demolished it (that portion) and rebuilt it on its (previous) foundation.”

*the translation of the above hadeeth, for the most part, was taken directly from the already translated text of saheeh muslim*

shaykh al-albaani continues:

“That is what al-Hajjaaj the oppressor did by the command of ‘Abd ul-Malik the mistaken one, and I don’t think that his regret later on clears him of his mistake. Muslim and Abu Na’eem have also narrated from ‘Abdullaah bin ‘Ubayd who said: Al-Haarith bin ‘Abdillaah came to ‘Abd ul-Malik bin Marwaan as an envoy during his Khilaafa (Caliphate), and ‘Abd ul-Malik said, ‘I don’t think that Abu Habeeb (i.e., Ibn uz-Zubayr) heard from ‘Aaisha that which he claimed to hear from her.’ Al-Haarith said: ‘But yes, I [myself] heard it from her.’ He (‘Abd ul-Malik) said, ‘You heard her saying what?’ He (Al-Haarith) said, ‘She said: the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: (he then mentioned the hadeeth).’ ‘Abd ul-Malik said to Al-Haarith, ‘You heard her saying this?’ He said, ‘Yes.’ Then, he (‘Abd ul-Malik) scratched the ground with his staff for a while and then said, ‘I wish that I had left it and not changed [the reconstructions carried out by Ibn uz-Zubayr].’

And there is in [another] narration from them both (Muslim and Abu Na’eem) from Abu Qaz’ah that: While ‘Abd ul-Malik bin Marwaan was going around the House, he at that time said, ‘May Allaah fight Ibn uz-Zubayr since he uttered a lie upon the mother of the believers, saying: I heard her say: (he then mentioned the hadeeth).’ So, Al-Haarith bin ‘Abdillaah bin Rabee’ah said, ‘Don’t say this O leader of the believers, for I [myself] heard the mother of the believers saying this.’ He (‘Abd ul-Malik) said, ‘If I had heard it before I demolished it (the Ka’bah), I would have left it upon what Ibn uz-Zubayr had built.’

I (Shaykh al-Albaani) say: it was (obligatory) upon him, before the demolition, to verify and to ask the people of knowledge about that, whether it was allowed for him to criticize ‘Abdullaah bin uz-Zubayr and accuse him of uttering a lie upon the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And his truthfulness (radi Allaahu ‘anhu) became clear to ‘Abd ul-Malik by Al-Haarith‘s agreeing with it, as many a group from ‘Aaisha (radi Allaahu ‘anhaa) agreed with it. And I have collected their narrations…in this hadeeth, and the hadeeth is detailed from ‘Aaisha. Therefore, I indeed fear that ‘Abd ul-Malik had prior knowledge about the hadeeth before he demolished the House, but he pretended that he did not hear about it except through Ibn uz-Zubayr. So when Al-Haarith bin ‘Abdillaah opposed him, that he also had heard it (the hadeeth) from ‘Aaisha, he (‘Abd ul-Malik) showed regret at what he had done, [but] it was too late for regrets.

On the other hand, it has reached us that there is an idea or plan to expand the area of tawaaf (circumambulation) around  the Ka’bah and transfer the Maqaam Ibraaheem (the Standing Place of Ibraaheem) (‘alayhi ssalaat wa ssalaam) to another place. So in relation to this, I suggest to those responsible (for the Ka’bah) that they hasten to expand the Ka’bah before everything (else) and rebuilt it upon the foundation of Ibraaheem (‘alayhi ssalaat wa ssalaam), fulfilling the noble, honorable Prophetic wish in this hadeeth, and saving the people from the problems of crowding at the door of the Ka’bah which is witnessed every year, and from the domination of the guard over the door who prevents whoever he wishes from entering and allows whoever he wishes, for the sake of a few dirhams!”

Authentic Hadeeths mentioning the virtues of Zamzam water? Ibn Baz

Question:Are there any authentic Hadeeths that mention the virtues of Zamzam water?Answer:

There are Hadeeths which indicate that Zamzam water is noble and blessed. In a Hadeeth confirmed in the Sahih, the Prophet (sallAllaahu `alayhi wa sallam) said about Zamzam water:

“Indeed it is blessed, and that like food, it fills.” (Muslim no. 2473)

And in Abu Dawud’s narration, there is this addition:

“And a cure for illness.” (Abu Dawud At-Tiyalsi 2nd Volume no. 61)

So this Hadeeth proves its virtues, that it is a filling food, a cure for illness, and that it is blessed.

The Sunnah is to drink it as the Prophet (sallAllaahu `alayhi wa sallam) drank it, but it is also permissible to make ablution with it, to use it to purify yourself after you have relieved yourself, and if necessary, to take a shower using it when you are Junub (impure).

It is confirmed that on one occasion, water poured forth from between the Prophet’s fingers, and then people took what they needed from that water, using it to drink, to make ablution, to wash their clothes, or to purify themselves after relieving themselves.

Zamzam water may not be the same as the water that poured forth from between the Prophet’s fingers, but it is also not more blessed, for each has its place as pure water. If it is permissible to use the water that miraculously poured forth from between the Prophet’s fingers for all the purposes mentioned above, then it is also permissible in the case of Zamzam.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 195-196, DARUSSALAM

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