Islamic Knowledge – Islam, Sunnah, Salafiyyah
[Blessed Days – First 10 Days of Dhul-Hijjah]
https://abdurrahman.org/?p=43670
[Shaykh Sāleh ibn Fawzān al Fawzān حفظه الله]
https://abdurrahman.org/tag/shaykh-saalih-fawzaan/
Noble brothers, The day of ‘Arafah is a tremendous day. It is a must upon usthat we give it its just estimate, that we know its status, that we areconscious of its position and virtue so that we can enter it upon clarityunderstanding its tremendous importance and lofty status as well as its elevatedrank, and that it is a day that is unlike any other day, specifically for thosewhom Allāh has honored to be standing in ‘Arafat, although this virtue is notexclusively for them.
For indeed, the Prophet, as you all know, said in regards to fasting on the Dayof ‘Arafah: “I anticipate the reward from Allāh that it expiates the sins of theyear before and the year after.” And this is in regards to the general Muslims.As for the pilgrims, it is better for them that they don’t fast on the Day of’Arafat. Taking the Prophet as an example and strengthening themselves and theirbodies to be in the remembrance of Allāh, making supplications and devoted inthe remembrance of Allāh on that tremendous and blessed day. It comes in theSahihayn from Umm al-Fadhl bint al-Hãrith that a group were disputing next toher in regards to whether the Prophet was fasting or not, and this was on theDay of ‘Arafat. So, she took a cup of milk and presented it to the Prophet andhe drank from it. It was as if she had said the answer is as you see. So theProphet drank from it and it was known that he wasn’t fasting. So, the Sunnah isthat the pilgrim doesn’t fast on the Day of ‘Arafat. As for other than thepilgrim, then fasting on the Day of ‘Arafat is the best of the voluntary days tofast. Indeed, the Prophet said, “I anticipate the reward from Allāh that itexpiates the sins of the year before and the year after.”
Noble brothers, it is a must for us to be conscious of the status of thetremendous Day of ‘Arafah and its status is apparent through the several proofsand evidences that come in the Sunnah of the Prophet. From them is what comes inthe Sahihayn from Tāriq ibn Shihab, that a man from the Jews came to ‘Umar ibnal-Khattab and said, “O Muslims, a verse in your Book was revealed to you. If itwas revealed to us Jews, we would’ve took that day as an ‘Eid.” ‘Umar said,”Which verse is that?” He said, His Statement, “This day, I have perfected yourreligion for you, completed My Favor upon you, and have chosen for you Islām asyour religion.” (5:3) So, ‘Umar replied, “Indeed, I know the day and the hour itwas revealed to the Messenger of Allāh. It was revealed in the afternoon on theDay of ‘Arafat on a Friday.” Nothing regarding Halal and Harām was revealedafter this verse. It was revealed clarifying that Allāh had perfected andcompleted the religion. Contemplate over this tremendous virtue of the Day of’Arafat! It is the day that Allāh completed and perfected for this Ummah theirreligion. Due to this, after the Day of ‘Arafah, after this verse was revealed,there were no verses revealed to the Prophet regarding matters that are Haläland Harām. This is because the religion was completed. And this demonstrates forus the status of the tremendous Day of ‘Arafat!
Likewise, what comes in Sahih Muslim, from the Mother of the Believers, ‘Aishahthat the Prophet said, “There is no day where Allāh frees more slaves from theHellfire than the day of ‘Arafat. He draws near and then He boasts about them toHis angels, saying: What do they want?” Contemplate upon this tremendous Hadith!May Allah protect you and grant you success. And let it be on your mind whileyou are standing on ‘Arafah. Indeed, it gathers four extremely tremendousvirtues of the Day of ‘Arafah! The first one: it is the day where Allah setsfree the most slaves from the Hellfire in the entire year. On the Day of’Arafah, Allah sets free slaves from the Hellfire, an amount that no one knowsexcept Allah. So, if you know this and are conscious of it, then it willstrengthen your desire for Allah that you are from those that are set free fromthe Fire while you are standing on ‘Arafah. Strengthen your hope and trust inAllah. Beseech Allāh with supplication. “Our Lord! Give us in this world thatwhich is good and in the Hereafter that which is good, and save us from thetorment of the Fire!” (2:201) “Our Lord! Avert from us the torment of Hell.Verily! Its torment is ever an inseparable, permanent punishment.” (25:65) So,strengthen your connection and trust with Allah. And strengthen your hope in Himthat you are from those who are set free from the Fire on this day. “There is noday where Allāh frees more slaves from the Hellfire than the day of ‘Arafat.”This is a tremendous virtue of this noble day.
The second virtue: is that Allāh draws near to His slaves in the afternoon of’Arafah. This drawing near that is divine has a great and tremendoussignificance in the heart of the Muslim, the believer, the one who is acquaintedwith his Lord. Allāh draws near to His slaves in the afternoon of ‘Arafah, in amanner that is befitting for His Majesty. We don’t know how. Allāh knows bestregarding that. However, just as He informed His Messenger that He draws near toHis slaves during this blessed afternoon. Subhānallāh! How much mercy, goodness,blessings and answered supplications come with Him drawing near?! How much?!Therefore, be conscious of this tremendous affair that Allah has honored thepeople of ‘Arafat with! And beware of being from the heedless and absent-minded.Rather, be from those that are turned to Allāh, supplicating, remembering,imploring to Allāh with supplications, conscious of this tremendous and nobleaffair that Allāh draws near to His slaves, drawing near rejoicing regarding Hisslaves! And in it He boasts about His slaves to His angels. “Look at my slaves.They came to Me dishevelled, covered in dust. I testify to you that I haveforgiven them!” So, this drawing near has tremendous significance. Due to this,he said at the end of the statement: “He draws near to His slaves. Then Heboasts about them to His angels.” And this is the third tremendous virtue. Theboasting of Allah about the pilgrims to the angels is a proof that He hasforgiven them, as the scholars say. Because He doesn’t boast about the people ofsin. However, this is proof that He has forgiven them and answered theirsupplications. So, He boasts about them to the angels. The fourth virtue in thestatement of our Prophet is his saying, “What do they want?” Who is the onesaying this statment? Verily, it is the Lord of all that exists! The One wherethere isn’t a sin that is too great that He wouldn’t forgive nor a need that istoo big that He couldn’t fulfill. Therefore, O one who has been given success, Oblessed brother, O pilgrim, attach great importance to your longing for thatwhich is with Allah. Beware of thinking that the sin or the need is too great toask your Lord. Indeed, Allāh during this day is asking: “What do they want?” Inthis is a proof that the supplications are answered and that Allāh will notdisappoint those that supplicate to Him, those who long from Him and hope fromHim. Especially while they are standing, humbled, crying, supplicating to Allahand asking for His bounties. By Allāh, He will not reject it!
Contemplate over this amazing, tremendous statement from the Imām Fudayl ibn’lyād. He looked at the people on the afternoon of ‘Arafah while they werestanding, supplicating and crying. So, he said, “What would you think if theywent to a man and asked him for a coin (a very small amount of money), whilethey are in this state, crying, would he reject them? They said, “No.” Fudaylsaid, “By Allāh, forgiveness with Allāh is easier than this man giving them acoin (a very small amount of money).” Therefore, O slave of Allāh, have goodthoughts of Allāh that He will forgive you and the rest of the Muslims.Strengthen your good thoughts of Allah that He will forgive you and thosesupplicators that are devoted with their hands raised, begging and asking.Indeed, Allāh will not reject them. Beware of being in despair and losing hopefor yourself and for others. Beware of this! ‘Abdullah ibn al-Mubarak said: Icame to Sufyan al-Thawri on the afternoon of ‘Arafah while he was on his kneesweeping. So it made me weep. So, he turned to him and said, “What’s the matter?”I said to him, “Who are the worst of people in this area in regards to theircondition?” He said, “The one who assumes that Allah will not forgive them!” IbnAbi Dunyā narrated it in the book, ‘Husn al-Zan bi Allah’. It’s a must upon thebeliever during this blessed afternoon to have good thought of Allāh for himselfand for the rest of his brothers. Have you seen this large amount of people, theelderly, the poor, the rich, the leader, the subject burdening and tiringthemselves to come to this blessed and sacred land. They hope for that which iswith Allah. Therefore, it’s a must to have good thoughts of Allāh that He willforgive all the pilgrims and that He won’t allow them to return disappointed,that He will accept their supplications, that He will forgive their mistakes,that He will guide the misguided, that He’ll return them to Allāh with a goodreturn and that He brings them back to their lands with their sins forgiven. Asour Prophet said: “There is no reward for a accepted Hajj except Paradise.”
Noble brothers, the Day of ‘Arafah is a day of supplication. And thesupplication during ‘Arafah is answered and not rejected. It is from the mostsought after days and times to supplicate to Allah. Due to this, it comes in theHadith from our Prophet that he said, “The best supplication is the supplicationon the Day of ‘Arafah.” And this statement is sufficient of a proof for you inregards to the virtue of the supplication and its tremendous significance onthis blessed day and that it is the best day to supplicate. He said, “The bestsupplication is the supplication on the Day of ‘Arafah and the best of what I’vesaid and the Prophets that came before me was: None has the right to beworshipped but Allāh alone without any partners, to Him belongs the dominion andall praise and He has power over all things. Pay attention! “The bestsupplication is the supplication on the Day of ‘Arafah”. However, our Prophetand likewise the Prophets that came before him used to frequently say during theafternoon on the Day of ‘Arafah: None has the right to be worshipped but Allāhalone without any partners, to Him belongs the dominion and all praise and Hehas power over all things. And in this is an amazing and tremendous secret. Itis a must to comprehend. Indeed, it is that Tawhid (singling out Allāh inworship), which is the foundation of this statement, is the key for having thesupplications accepted! And it is the door of every good! And the foundation ofevery happiness and success in this worldly life and the Hereafter. Therefore,from the most paramount affair during the afternoon of ‘Arafah is that yourevive this Tawhid and this Imān in your heart by frequently saying: None hasthe right to be worshipped but Allāh alone without any partners, to Him belongsthe dominion and all praise and He has power over all things.
Noble brother, this tremendous statement, which is the most tremendous statementand remembrance, is not merely a statement that is said or words that are simplyrepeated. No! This statement comprises the most tremendous meanings and theloftiest objectives. And it is only of benefit for the one who says it if hesays it upon truthfulness, sincerity, certainty and belief in Allāh. As for theone who simply says it with his tongue without understanding its meaning andestablishing its objectives, then this will not be of benefit to him! It onlybenefits the one who says it if he says it upon certainty, truthfulness,sincerity, love and drawing near to Allah. Indeed, it’s the key to Paradise.However, as Wahb ibn Munabih said, “There is no key except that it has cuts. Ifyou bring a key that has its cuts, then the door would be open. If not, then itwouldn’t open.” These statements that you say at the end of every prayer is todevelop, establish and revive your Tawhid and a declaration of its actualmeaning. And the meaning of لا إله إلا الله is that we worship nothing but Allahalone without any partners and we make our worship purely for Him (alone). So itonly benefits the one who says it if he says it in this manner (fulfilling itsconditions and rights). As was presented earlier, frequently saying لا إله إلاالله on the afternoon of ‘Arafah while it is the day of supplication is themost appropriate, suitable and perfect supplication to say. Indeed, لا إله إلاالله which is the singling out Allāh in worship and making the religion solelyfor Him is the key for the acceptance of every action along with the fact thatsupplication is the greatest of actions. “So invoke Him making your worship purefor Him Alone. All the praises and thanks be to Allah, the Lord of all thatexists.” (40:65) As our Prophet said, “Supplication is the essence of worship.”And worship is not accepted without لا إله إلا الله. It is not accepted withoutsincerity. Due to this, the one who says لا إله إلا الله truthfully, he doesn’tsupplicate to, he doesn’t ask, he doesn’t seek refuge in, he doesn’t seek helpfrom, he doesn’t slaughter, he doesn’t make a vow to, and he doesn’t divert anyact of worship, except to Allah alone!
“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my living, and my dying arefor Allah, the Lord of all that exists. He has no partner. And of this I havebeen commanded, and I am the first of the Muslims.'” (6:162,163) And if one isignorant of this meaning, he will fall into some of the things that the ignorantfall into. Some of the ignorant that don’t understand the reality of thisstatement or understand its meanings and perhaps behind it, they take theirknowledge from the callers of misguidance As the Prophet said, “What I fear themost for my Ummah is the callers of misguidance.” So, you’ll find some of theignorant say لا إله إلا الله Then, not too long after that he’ll raise his handsand say, “Help me O so and so.” Where is لا إله إلا الله?! Where is لا إله إلاالله if he is saying, “Help me O so and so.”?! To the point I heard one of thenoble brothers saying that he heard a man while in prostration say, “Help me Oso and so.” Despite the fact that in Al-Fatihah he says, “You (Alone) weworship, and You (Alone) we ask for help (for each and everything). (1:5)” Whereis “You (Alone) we worship, and You (Alone) we ask for help” if he is saying,”Help me O so and so.”?! This is blatant Shirk! Supplicating to other thanAllah! Allāh says, “And who is more astray than one who calls (invokes) besidesAllah, such as will not answer him till the Day of Resurrection, and who are(even) unaware of their calls (invocations) to them? And when mankind aregathered (on the Day of Resurrection), they (false deities) will become enemiesfor them and will deny their worshipping.” (46:5,6) Say: (O Muhammad) “Call uponthose whom you assert (to be associate gods) besides Allāh, they possess noteven the weight of an atom (or a small ant), either in the heavens or on theearth, nor have they any share in either, nor there is for Him any supporterfrom among them. (34:22) “Call unto those besides Him whom you pretend [to begods like angels, lesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither thepower to remove the adversity from you nor even to shift it from you to anotherperson.” (17:56) Therefore, let’s fully comprehend noble brothers, beloved ones,pilgrims to the Sacred House of Allah, let’s fully comprehend this meaningbecause it is from the loftiest of meanings and the most paramount. Frequentlysay: None has the right to be worshipped but Allah alone without any partners,to Him belongs the dominion and all praise and He has power over all things. Werevive our Tawhid and our Iman. We strengthen our ‘Aqidah. The Prophet says inan authentic Hadith, “Verily, Iman wears out inside of you just as a garmentwears out, so ask Allāh to revive the Iman in your hearts.” Comprehend thisaffair: None has the right to be worshipped but Allah alone without anypartners, to Him belongs the dominion and all praise and He has power over allthings. This is a constant and continuous revival of the loftiest objective,which is the singling out of Allāh in worship! I ask Allah that He makes us allsincere to Him, those that repent to Him, those that turn humbly to Him! And tomake all of our supplications sincerely to Allāh and upon the guidance of ournoble Prophet.
While you are supplicating to Allāh in ‘Arafat, pay attention to an importantaffair extremely important in regards to supplication! Indeed, it is the affairof having certainty in Allah that He will accept all of your supplications. OurProphet said, “Supplicate to Allāh while you are certain that He will answer it.Indeed, Allah doesn’t answer the supplication from the heart that is heedlessand distracted.” While you are supplicating, it’s a must that your heart iscertain in Allāh that He will accept your supplications from you. Be cautious ofthe distractions and the amusements. Be cautious of them. And strive to makeyour heart present, certain, gathered and devoted to Allāh so that yoursupplications are answered. Sometimes you see some of those who supplicate, theyraise their hands in supplication, but it’s obvious that he is distracted andthat his heart is heedless, looking here and there. And it is not a small amountof people. Therefore understand this affair while you are supplicating to Allāh.I’ll narrate a very unique, beautiful and beneficial story for you. The Caliph’Umar ibn ‘Abdul’aziz passed by a man who was playing with a pebble in his hand.While he is playing with the pebble, he is saying, “O Allāh, I ask you to marryme to the fair females with lovely eyes.” So what did ‘Umar say to him? He saidto him, “What an evil suitor you are!” (Meaning: a suitor for the fair femaleswith lovely eyes.) “Will you not throw away the pebble and make yoursupplication sincerely for Allah?!” A very beautiful statement! Narrated by IbnAbi Dunya in his book: ‘Al-Niyah wa Ikhlas’ “Will you not throw away the pebbleand make your supplication sincerely for Allah?!” Yes! Throw away the pebble.Put away all the distractions! It’s not just the pebble. That is just one typeof distraction. There are several. I’ll speak to you about a distraction that isthe most harmful for the people that didn’t exist in the past. In the past theyhad pebbles. However, in these times there is a distraction that has severelydistracted and diverted many of the people from many doors to good. Do you knowwhat it is? Do you know or not? What is it? This finger, the thumb. Subhanallah!It has severely distracted the people even during the afternoon of ‘Arafah. Yousee some of the people engrossed! His thumb is moving and he is completelydistracted. It is said to this one “Throw away the ‘pebble’ and make yoursupplication sincerely for Allah!” This statment is extremely important. “Throwaway the ‘pebble’ and make your supplication sincerely for Allah!” ‘Umar said tothat individual, “Throw away the pebble.” However, now we have different typesof pebbles that are more serious. It has distracted many of the people. Thedistractions of these ‘pebbles’ that we have in these times it has lead thepilgrims to something extremely severe! By Allāh!
Now you see many of the pilgrims, their greatest concern while they are in thesesacred sites, in ‘Arafat, Muzdalifah, Masjid al-Haram, the place of Sa’i and bythe Jamarāt, their concern is to take a picture of themselves. Some of themimmediately post it for many of the people to see via social media outlets. Tothe extent that we’ve seen some of the pilgrims, may Allah guide us and them andgive us all insight in the religion, and return us and them to the truth with agood return. We’ve seen some of them stop by the Jamarät, fix his lower garmentand stretch out his hands. Then his friend takes a picture of him. When hefinished taking the picture, he lowers his hands. So, his hands weren’t raisedfor who? Was it raised for Allah? It wasn’t raised for Allāh! In the Hadithnarrated from Salmān, the Prophet says, “Indeed, Allah is Shy and Generous. Heis shy of His slave who raises his hands to Him to return them empty,disappointed!” This one raised his hands, a picture was taken, then he loweredhis hands. Then he posts the picture. And perhaps he says that ‘my friend tookthis picture while I was supplicating by the Jamarāt or in ‘Arafat’, but hedidn’t supplicate! All he did was raise his hands to take a picture. By Allāh, Imyself once saw a man with his friend in the Masjid, and I advised himimmediately, take a big Mus’haf and open it. His friend took a picture from theright and from the left. Then he closed the Mus’haf and put it back in itsplace. And this picture, perhaps he’ll hang it or post it saying that he wasreading the Qur’ān in the Masjid. Someone told me that there were two walkinginside the Masjid. One of them sat in the form of the Tashahhud. His friend tooka picture of him. Then he got up. By Allah, this is a calamity. It pains theprotective ones. It pains the ones who wants good for others. By Allāh, one whosees them while wanting good for them, his heart is shattered. How can somethinglike this be? Our Prophet, when he reached the Miqat and combined the Talbiyahfor Hajj and ‘Umrah. He said, “O Allah make this a sincere Hajj without showingoff (intending to be seen or heard).” This is a danger to their acts of worship,a tremendous danger. What does Allāh say in the first verses regarding Hajj inSūrah al-Baqarah? “And perform properly the Hajj and ‘Umrah for Allah.” (2:196)In another verse, He said, “And Hajj (pilgrimage to Makkah) to the House(Ka’bah) is a duty that mankind owes to Allah” (3:97) Our Prophet said in aHadith, “Whoever performs the Hajj to the house for Allāh (this exists in awording of the Hadith) without having intimate relations or committing sin, hewill come out like the day his mother bore him.” …for Allah: this issincerity. Nothing and no one else gets a portion of the Hajj. Due to this, itcomes in the Hadith al-Qudsi that Allah said, “I am in no need of any partners.Whoever performs a deed in which he associates a partner with Me, I will abandonhim and his partner.” The meaning of “I will abandon him and his partner.” is Iwill reject his action. And Allah will not accept it from him. Therefore, it isa must for the pilgrim to safeguard himself and distance himself from showingoff and wanting others to speak well about him especially in these times wherenew means of showing off and being amazed with oneself have come into existence.Beware of self-amazement. Indeed, self-amazement wipes away the deeds of theindividual like a violent storm flood. This is a tremendous danger! Therefore,the slave enters his Hajj safeguarding these acts of worship, striving againsthis soul in order to make it solely for Allah. He seeks the Face of Allāh. Hedoesn’t give a portion of it to anything or anyone else. It comes in a Hadiththat our Prophet said, “It will be said on the Day of Judgment to those that didactions showing off for the people: ‘Go to those whom you used to show off youractions to and seek from them a reward!'” What will they get when the people seehim doing righteous actions, posting up video clips and pictures for them tosee? Therefore, it’s a must upon the slave to beware of this tremendous affairand be diligent in distancing himself from all these distractions and they havebecome abundant. May Allāh protect us all from them, grant us actions that arepure with sincere intentions and correct following the Noble Prophet.
Noble brother, a tremendous affair in regards to supplications, don’t beheedless about it while you are stretching your hands out to Allah andsupplicating to Him. Be specific and comprehensive in your supplications. “MyLord forgive me and my parents and the believing men and women.” Be specific andcomprehensive. This is a tremendous opportunity to supplicate for yourself, foryour parents, for your relatives, for the ones you love, and the Muslims ingeneral. Make a comprehensive supplication for all the Muslims. Now, if you wereto contemplate on the conditions of the Muslims around the world. What is theircondition like? You’ll find some who are in extreme poverty and extreme need.There is extreme hunger and thirst. There are calamities. Some Muslims are inwar and hardships, in trials and tribulations. Some Muslims are in extremedistress in hospitals, with extreme sicknesses. The hospitals are filled withpatients. So, don’t forget your Muslim brothers in your supplications. Bespecific and comprehensive. Supplicate for healing for their sick, guidance fortheir misguided, wealth for their poor, for forgiveness for all. Do you know howmuch Allāh will reward you when you say, ‘O Allāh forgive me and the Muslim menand women.’? He says, as it comes in the Hadith in the Mu’jam of al-Tabarani andothers, that the Prophet said, “Whoever says: O Allāh forgive me, my parents andthe Muslim men and women, the living amongst them and the deceased. For everyone of them he will get a reward.” How many rewards would he get? Therefore,just as you, by the permission of Allāh, benefit your brothers with thissupplication, the supplication of the Muslim for his brother in his absence isanswered, you also profit from rewards that have no limit. The bounties of Allahis expansive. “So know (O Muhammad) that none has the right to be worshipped butAllāh, and ask forgiveness for your sin, and also for (the sin of) believing menand believing women. And Allāh knows well your moving about, and your place ofrest (in your homes). (47:19)” This aspect is important in regards tosupplication. Also, in regards to being specific, an important supplication thatis a must not to be heedless about and to be diligent upon is the supplicationfor the leaders for guidance, success, to have concern for the good. Indeed, itis from the most beneficial and greatest in terms of its effect. To the pointwhere Fudhayl ibn ‘Iyād said, “If I had one supplication that would be answered,then I would make it for the leader.” Because the guidance and uprightness ofthe leader benefits the subjects. Due to this, from the most importantsupplications to be keen upon making on ‘Arafah and other than ‘Arafah, is thesupplication for the leaders for guidance and success. One of the Salaf said,”If you see a man supplicating for the leader, then know he is a man of Sunnah.If you see a man supplicating against the leader, then know he is a person ofinnovation.” Because this is from the Sunnah. And it prohibits the opposite,which is supplicating against them and cursing them. The Prophet said, “Don’tcurse your leaders.” So, the individual must be diligent upon this. Supplicatefor them for guidance, success, rectification and to have righteous advisors.And be specific in supplicating for the leaders of this land, to reward themwith good for their continuous tremendous efforts and actions, serving the Houseof Allah and its pilgrims and this is witnessed specifically andcomprehensively. “Whoever bestows upon you good, then recompense him. If youcan’t find anything to recompense him with, then supplicate for him.” This iswhat our Prophet taught us. So, the individual should be very diligent uponthis.
Noble brothers, from what we should be diligent upon while supplicating israising our hands. Usamah ibn Zayd said, “I was riding behind the Prophet on theafternoon of ‘Arafah. And he stretched out his hands and he continued stretchingout his hands until his camel bent down and the rope of the camel fell off. Oneof his hands remained raised and he reached for the rope with his other hand.”He remained with his hand raised! This shows us that the individual should be askeen as possible upon raising his hands and stretching them out, with hope fromAllah, keeping in mind the statement of the Prophet. “Indeed, Allāh is Shy andGenerous. He is shy of His slave who raises his hands to Him to return themempty, disappointed!” Also, be concerned with the tremendous etiquettes ofsupplication: facing the Qiblah, being in a state of purity and other than thatfrom the tremendous etiquettes that the people of knowledge have explained inregards to the etiquettes of supplication. Also, be keen on not wasting time!Indeed, time is precious! Some of the people, their souls tempt them on ‘Arafahin going here and going there and speaking with this one and that one. Some ofthem search for Jabal al-Rahmah and burden and tire themselves. Perhaps, some ofthem only do it in order to take a picture by it and go back. How much time hashe lost? How many fall into what we spoke about previously? However, if hestayed in his place, his soul is tranquil, and devoted to Allāh. What’simportant is that he is within the boundaries of ‘Arafah. As the Prophet said,”Hajj is ‘Arafah.” So, in any place inside it. It’s not a condition that he isby the mountain. Any place in ‘Arafah, he faces the Qiblah and stands. Hebeseeches Allah the Most High in supplication. And it begins from noon until thesetting of the sun. All of this is the time for supplication. So, he remainsuntil the setting of the sun devoted, supplicating, remembering, reciting theQur’ān, beseeching Allāh with supplication, striving to preserve his time andhoping to be from those who are set free from the Fire. I turn to Allāh and Iask Him by His Beautiful Names the One who doesn’t disappoint the one whosupplicates to Him nor rejects the one who calls upon Him. I ask Him that He isAllāh that there is nothing that is worthy of worship besides Him the One whoseMercy and Knowledge encompasses all things. He grants us all success in standingon ‘Arafah in the best manner. And to perform the Hajj in the best manner and togrant us success in completing our rituals in a manner that Allāh is pleasedwith and that He makes our Hajj sincerely for Allāh and in accordance to theSunnah of our Prophet. I ask Allah that He makes all of us from those that areset free from the Fire and that He forgives our sins, mistakes andtransgressions and to overlook them, and to have mercy upon us with His Mercythat encompasses everything. Allāh accept our repentence, wash our sins, makeour evidence firm, guide our hearts, make our tongues straight and remove theill feelings from our chests.
O Allah, we ask You to make us firm and determinedupon guidance. We ask You for that which is a cause for Your Mercy andForgiveness. We ask You to make us grateful for your bounties and make usworship You in the best manner. We ask You for a sound heart and a truthfultongue. We ask You from the good that You know and seek refuge in You from theevil that You know. We seek your forgiveness from that which You know. You arethe All-Knower of the unseen. O Allāh we ask You for all of the good in thislife and the Hereafter, that which we know from it and that which we don’t know.We seek refuge in You from all the evil in this life and the Hereafter, thatwhich we know from it and that which we don’t know. O Allāh, we ask You forParadise and actions and speech that will bring us closer to it. We seek refugein You from the Fire and the actions and speech that will bring us closer to it.O Allah, we ask You from the good that Your slave and Your messenger Muhammadasked You for. We seek refuge in You from the evil that Your slave and Yourmessenger Muhammad used to seek refuge in You from and that You make everythingthat You decree for us good. O Allāh make all of our final affairs good and saveus from the humiliation of the worldly life and the punishment of the Hereafter.O Allāh, we ask You for guidance and Taqwa, chastity and self-sufficiency. OAllāh, make us content with what You have provided us with, benefit us withwhat You have taught us. And increase us in knowledge and make what You havetaught us an evidence for us and not against us. O Allāh, rectify for us ourreligion which is the safeguard of our affairs. Rectify for us the affairs ofour worldly life wherein is our livelihood. And rectify for us our Hereafter towhich is our return. And make the life for us a source of abundance for everygood and make our death a source of comfort for us protecting us against everyevil. O Allāh, O Allāh drive away the grief of the those that are afflicted withgrief and comfort the distress of those that are afflicted with distress. Settlethe debts of those afflicted with debt, cure our sick and the sick Muslims, havemercy on our deceased and the deceased of the Muslims. O Allāh, forgive us, ourparents, our teachers, our leaders, the Muslim men and women, the believing menand women, the living amongst them and their deceased. O Allāh give our soulsits Taqwa, purify it. You are the best of those who purify it. You are itsProtector and its Guardian. O Allāh, apportion for us fear of you that willprotect us from acts of disobedience, and obedience to you that will make usreach Your Paradise, and certainty that will make the calamities of this worldlylife easier to bear. O Allah, let us enjoy our hearing, our sight, and our poweras long as you keep us alive and make heirs for us from our offspring and letretaliation be upon those who oppress us. Support us against those who arehostile to us and let no misfortune afflict our religion. Let not the world beour greatest concern or the limit of our knowledge, and let not those rule overus who are not merciful to us. O Allāh, You are free from imperfections, and forYou is praise. I testify that nothing is worthy of worship except You. I seekYour forgiveness and turn to You in repentance. May Allāh reward you.
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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 191 – The Excellence of Performing Salat (Prayers) in Congregation
1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu alayhi wa sallam) then directed him to respond to it. [Muslim].
1067. Abdullah bin Umm Maktum, the Mu’adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (sallallaahu alayhi wa sallam): “There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.” He (sallallaahu alayhi wa sallam) enquired whether he could hear the call: Hayyaalas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (sallallaahu alayhi wa sallam) directed him to come (to mosque) for prayer.” [Abu Dawud].
1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.” [Al-Bukhari and Muslim].
1069. Ibn Mas`ud (May Allah be pleased with him) reported: “He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (sallallaahu alayhi wa sallam) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (sallallaahu alayhi wa sallam), and the departure from the Sunnah of your Prophet (sallallaahu alayhi wa sallam) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque).” [Muslim].
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Read the Transcription of the Video at the below link: [PDF]
https://abdurrahman.org/?p=25769
[Dua mentioned by the Shaykh in the video]
اَللّٰهُمَّ اِنَّا نَسْئَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ، وَلا فِتْنَةٍ مُضلَّةٍ
Allaahumma inna nas’aluka ladhatan-nadhari ila wajhika wash-shawqa ila liqa’ika fi ghayri darra’a mudirrah wala fitnatin mudillah
“O Allāh, we ask You for the delight of seeing Your Noble Face, and a yearning to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. “
[Narrated by an-Nasaa’i 1305 and in Sunnan al-Kubra 1/387, Ahmad 30/265 no 18325, and Ibn Hibban, 5/304, Abu Ya’la, 3/195 (425), Ibn Abi Shaybah 10/264, al-Hakim 1/ 425 and classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 1/280, 1304, and Sahih al-Jaami, no. 1301]
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Advice To Those Who Rush Their Adhkār
By Shaykh Muḥammad Nāṣiruddin al Albānī رحمه الله
https://youtu.be/gUvqx7zOpDA
[6 min] [Arabic | English Subtitles]
I notice that there are many people, those that appear to be committed, not only to the Farā’iḍ (obligatory actions), rather they are also committed to the Nawāfil (supererogatory actions) and matters that are Mustaḥab (recommended actions). For example, the dhikr (remembrance) after the Ṣalāh, the Tasbīḥ (SubḥānAllāh), the Taḥmīd (Alḥamdulillāh), the Takbīr (Allāhuakbar) and the likes of these. So I notice that some of them when they want to act upon the saying of the Prophet (ﷺ),
“من سبح الله دبر كل صلاة ثلاثا وثلاثين وحمد الله ثلاثا وثلاثين وكبر الله ثلاثا وثلاثين ثم قال تمام المائة لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير غفرت له ذنوبه وإن كانت مثل زبد البحر”
(“Whoever says at the end of each Ṣalāh ‘SubḥānAllāh’ 33x, and says ‘Alḥamdulillāh’ 33x, and says ‘Allāhu-akbar’ 33x, and then completes a hundred by saying ‘None has the right to be worshipped except Allāh, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything.’ His sins will be forgiven even if they are like the foam in the sea.“)
This Hadīth is authentic, narrated by Imām Muslim in his Ṣaḥīḥ.
When they want to act upon this hadīth, you see some of them, they barely articulate with their tongue ‘SubḥānAllāh’, ‘Alḥamdulillāh’, and ‘Allāhu-akbar’. So what do you hear?… I believe I’ve seen as you’ve seen. I’m not alone in this claim. What do we call this?… Then… This is neither Taṣbīḥ (SubḥānAllāh), nor Taḥmīd (Alḥamdulillāh)… completing a hundred in a few moments or in a few seconds. This hundred, whoever comes with it, what is its reward? Allāh will forgive his sins even if they are like the foam in the sea. If he came with this kind of way (making the adhkār quickly), Allāh forbid! What is obligatory is to take ones time in doing it. So he says ‘SubḥānAllāh’, ‘SubḥānAllāh’, ‘SubḥānAllāh’, ‘Alḥamdulillāh’, ‘Alḥamdulillāh’ until the end of it.
From my next statement, I don’t want to turn the people away from doing the Taṣbīḥ 33x and what comes in the rest of the hadīth. I only want to bring them closer to what is better for them legislatively and what is easier for them to do. And I believe you all will hear this hadīth for the first time or at the least some of you and it’s a very important hadīth. It is also an authentic hadīth from Imām al-Nasā’ī and Ḥākim and other than them, from the companions with two authentic chains of narration.
“أن رجلا من أصحاب النبي صلى الله عليه وآله وسلم رأى في المنام شخصا يسأله ما الذي علمكم الرسول عليه السلام قال علمنا سبحان الله وذكر هذا العدد الذي سبق بيانه في الحديث السابق فقال ذلك الشخص للرائي في المنام قال اجعلوهن خمسا وعشرين اجعلوهن خمسا وعشرين”
(“A man from the companions of the Prophet (ﷺ) saw in a dream a person asking him, ‘What has the Messenger (ﷺ) taught you?’ He said, ‘He taught us SubḥānAllāh’. And he mentioned the amount that was in the previous hadīth. So the person in the dream said, ‘Make them 25.’ Meaning say: SubḥānAllāh, Alḥamdulillāh, Lā ilāha illa Allāh, and Allāhu-akbar.“)
So change what the people counted up to a hundred to twenty-five. Twenty-five in a deliberate manner not in a hurried manner the kind we strongly disapprove. So he is not hasty in saying SubḥānAllāh and Alḥamdulillāh. He is not hasty, and you don’t see from him reciting it except that it is more complete than if he was to say SubḥānAllāh, SubḥānAllāh, SubḥānAllāh… Lā ilāha illa Allāh, Lā ilāha illa Allāh… and later on the only thing you will hear from them is Allāh, Allāh, Allāh…
This is a safeguard for those hasty ones after the Ṣalāh in regards to the Tasbīḥ and Taḥmīd that is mentioned in the first hadīth, upon them is to combine between the four (SubḥānAllāh, Alḥamdulillāh, Lā ilāha illa Allāh, and Allāhu-akbar.) and say it 25x. SubḥānAllāh, Alḥamdulillāh, Lā ilāha illa Allāh, Allāhu-akbar, 25x. And this is better, using as proof the complete hadīth that the person saw in his dream. It may be the dream was a mixed up false dream and not a tafsīr because we are not skilled in interpreting dreams.
“لكن هذا الرجل الرائي للرؤيا قصها على النبي صلى الله عليه وسلم فكان جوابه فافعلوا إذن”
(“However, this man who saw the dream narrated it to the Prophet (ﷺ) and his answer was, ‘Therefore, do it.’“)
Here we have a question of Fiqh. Does this abrogate the first hadīth? Taṣbīḥ (subḥān Allāh) 33x, the Taḥmīd (alḥamdulillāh) 33x, the Takbīr (Allāhuakbar) 33x and the Tahlīl (Lā ilāha illa Allāh) 1x. No! It doesn’t abrogate it. It is only a preference. If a person praying comes with the adhkār 33x after his Ṣalāh with deliberateness, then there is no problem with that. However, what is better is to combine the four (SubḥānAllāh, Alḥamdulillāh, Lā ilāha illa Allāh, and Allāhu-akbar) 25x. This is better for him then acting upon the previous hadīth.
—
[Shaykh Al-Albaani]
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Seeing the Prophet ﷺ In a Dream – Dr. Saleh As-Saleh [Audio|En]
https://abdurrahman.org/2015/03/02/seeing-the-prophet-in-a-dream-dr-saleh-as-saleh/
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The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad
https://abdurrahman.org/2018/09/15/the-noble-quraan-is-one-of-the-greatest-fortifiers-of-eemaan
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[Tawheed]
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Jinn & Shayateen (Devils) – Main Page
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Protecting oneself from shaytaan and from harm through the Words of Remembrance found in the Authentic Sunnah [e-Book]
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Know your Enemy – Shaykh Muhammad Ramzaan [Audio|Ar-En] [Must Listen]
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[Dhikr (Remembrance of Allaah)]
https://AbdurRahman.org/?p=30866
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Reflecting Over the Tahiyyāt (Tashahud)
Shaykh ‘Abdurrazzāq al Badr حفظه الله
https://youtu.be/Vqy0FWKrsSU [35 min]
O noble, beloved brothers, I titled the talk of tonight’s gathering: Reflecting Over the Tahiyyāt. What I mean by the Tahiyyāt is that which the Muslim recites at the end of his prayer, after standing, bowing and prostrating. Then, at the completion of the prayer he sits in this tremendous position in front of the Lord of all that exists. Commencing this sitting with his statement: At-Tahiyyātu lillāh… until the end of what is mentioned. And that which I will speak about in regards to the Tahiyyāt is not from an aspect of teaching, rather it is from an aspect of reminding. I am reminding myself firstly and reminding those that are present listening. We ask Allāh to bless us all. So, I am not a teacher. Rather, I am one who is reminding, reminding myself firstly and reminding all my brothers. We ask Allāh for success and uprightness.
It comes in the Sahihayn, from the Hadith of ‘Abdillāh ibn Mas’ūd (may Allāh be pleased with him), he said: “When we used to pray behind the Prophet ﷺ, we would say As-Salām upon Allāh from His slaves, As-Salām upon Jibrīl and Mikā’īl, As-Salām upon So and So and we would name the people one by one. So the Prophet ﷺ said: Don’t say As-Salām upon Allāh. Verily, Allāh is As-Salām. However, say At-Tahiyyāt, As-Salawāt and At-Tayyibāt is for Allāh. As-Salām and Allāh’s Mercy and Blessings be upon you O Prophet. As-Salām upon us and the righteous slaves of Allāh. If you say this, this includes every righteous slave that is in the heavens and that is on the earth. I testify that there is nothing worthy of worship but Allāh, alone without any partners and I testify that Muhammad is His slave and messenger.”
(كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قُلْنَا: السَّلَامُ عَلَى اللَّهِ مِنْ عِبَادِهِ، السَّلَامُ عَلَى جِبْرِيلَ وَمِيكَائِيلَ، السَّلَامُ عَلَى فُلَانٍ وَفُلَانٍ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا تَقُولُوا السَّلَامُ عَلَى اللَّهِ، فَإِنَّ اللَّهَ هُوَ السَّلَامُ، وَلَكِنْ قُولُوا: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، فَإِنَّكُمْ إِذَا قُلْتُمُوهَا أَصَابَتْ كُلَّ عَبْدٍ لِلَّهِ صَالِحٍ فِي السَّمَاءِ وَالْأَرْضِ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ)
This is a tremendous Hadith in mentioning this tremendous Tahiyyāt that the Prophet ﷺ taught his Ummah. We take from this an important piece of benefit. We see from the beginning of the Hadith the independent judgement of the companions in regards to the Tahiyyah. They used to say As-Salām upon Allāh. And we know who they are in regards to virtue and nobility. However, the Prophet ﷺ corrected them and taught them. We will go over the description of how to send the Salāt upon him. They said: We know how to send the Salām upon you. So, teach us how to send the Salāt upon you.
So, we take from this an important piece of benefit, which is that affair of supplication and remembrance is like the affairs of the religion, and that is that it must be learned from the Prophet ﷺ. Regarding these religious affairs, if an individual relies on his independent judgements, he will err and fall into mistakes. However, if he took from the Prophet ﷺ, then everything from the Prophet ﷺ is infallible and there are no mistakes in any of them. So behind the Prophet ﷺ they used to say: As-Salām upon Allāh. Salām is a supplication. A supplication for well-being for the one you are supplicating for. Allāh, He is As-Salām. He is the One Who Salām is requested from for His slaves. And As-Salām is one of His Names as it comes at the conclusion of Sūrah al-Hashr: “He is Allāh than Whom none has the right to be worshipped but He, the King, the Holy, As-Salām…” (59:23)
(هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ)
As-Salām is one of His Names. This Name is from the Names that negates any type of deficiency, imperfection or likening to the creation, like al-Quddūs, like As-Subbūh. These are all names that negate any type of deficiency, imperfection or likening to the creation. They negate everything that is not befitting for His Majesty, His Perfection and His Greatness. So it is not correct to say As-Salām upon Allāh because it is from Him that Salām is requested from. And He is the One Who gives it. As for Him, then He is As-Salām. “Don’t say As-Salām upon Allāh because verily He is As-Salām and from Him that Salām is requested from.”
(لَا تَقُولُوا السَّلَامُ عَلَى اللَّهِ، فَإِنَّ اللَّهَ هُوَ السَّلَامُ)
However, say At-Tahiyyāt, As-Salawāt and At-Tayyibāt is for Allāh. At-Tahiyyāt: all types of magnification in all of its forms, from humility, submission, bowing and prostrating. This is the sole right of Allāh alone. It is not directed to anyone but Him. As-Salawāt: It is said (the prayer) that which entails the bowing and prostrating. And it is said that what is intended is its linguistic meaning which is supplication. And there is nothing that prevents this from comprising both affairs. It’s all for Allāh. So one doesn’t prostrate or bow except to Allāh. Likewise, one doesn’t supplicate except to Allāh. “And who is more astray than one who calls (invokes) besides Allāh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” (46:5)
(وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ)
At-Tayyibāt is for Allāh. At-Tayyibat is described for a description that is removed. The context points to this. At-Tayyibāt: from the Names and Attributes, statements, actions, intentions, all of this is for Allāh. At-Tayyibāt: are from the Names and Attributes. All of Allāh’s Names are Tayyibah. And from the Names of Allāh is At-Tayyib. He said: “Allāh is Tayyib. And He doesn’t accept anything except that which is Tayyib.”
(إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا)
All characteristics that are Tayyib are for Him. Actions, speech and intentions that are Tayyibah all of this is for Allāh alone. So He is Tayyib and everything that is for Him is Tayyib. Therefore, if an individual is Tayyib in his actions, speech and intentions seeking nearness to Allāh by way of them, on the Day of Judgment he will be from those that it will be said to them: “(Tibtum) You have done well, so enter here to abide therein…” (39:73)
(طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ)
At-Tayyibāt is for Allāh… from statements, actions, intentions, as well as His beautiful Names and lofty Attributes, they are all for Allāh. The beautiful Names and lofty Attributes, which is considered Tayyibāt for Allāh, is a description of Allāh. And statements, actions and intentions for Allāh are a means of attaining nearness to Him. And all of this is taken from the other Hadith: “Allāh is Tayyib (in His Names and Attributes). And He doesn’t accept anything except that which is Tayyib (from actions, statements and intentions).”
(إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا)
After this Tahiyyah and magnification for Allāh, the Prophet ﷺ is singled out with an exclusive Salām and it is the first Salām before the rest of the slaves. As-Salām and the Mercy and the Blessings of Allāh upon you O Prophet. And this shows that the Prophet ﷺ has exclusive rights upon the whole Ummah and all of the slaves. This is because, by way of him, Allāh saved the people from darkness to the Light and guided them to the straight path. “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you, for the believers (he is) full of pity, kind, and merciful.” (9:128)
(لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ)
He said: “The Prophet is more worthy of the believers than themselves…” (33:6)
(النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ)
If he is more worthy of the believer than his ownself, then he is given precedence even in this Tahiyyah and in this Salām. As-Salām and the Mercy and the Blessings of Allāh upon you O Prophet and As-Salām upon us… After this appropriation for him, comes something specific for the one praying, the one sending the Salām. As-Salām and the Mercy and the Blessings of Allāh upon you O Prophet and As-Salām upon us… After this appropriation for the Prophet ﷺ, which takes precedence over his ownself because he is more worthy of yourself than you. This is because he is more diligent and wants good for you more than you do. Therefore, he ﷺ is more worthy of your love than yourself and your love of him ﷺ takes precedence over your love for yourself. And this precedence in Salām is from this affair, which is: “The Prophet is more worthy of the believers than themselves…” (33:6)
(النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ)
So Salām upon him takes precedence over Salām upon himself. As-Salām and the Mercy and the Blessings of Allāh upon you O Prophet and As-Salām upon us… Afterwards, it becomes general: and upon the righteous slaves of Allāh. When the Prophet ﷺ taught them this statement, he said: “If you say this, this includes every righteous slave that is in the heavens and that is on the earth.”
(فَإِنَّكُمْ إِذَا قُلْتُمُوهَا أَصَابَتْ كُلَّ عَبْدٍ لِلَّهِ صَالِحٍ فِي السَّمَاءِ وَالْأَرْضِ)
Take heed now, when a Muslim says: As-Salām upon us and upon the righteous slaves of Allāh. The companions would say: As-Salām upon So and So, So and So, So and So, So and So. They used to say As-Salām upon Mikā’īl and Jibrīl, but there are other angels that exists. The companions would say: As-Salām upon So and So, So and So, So and So, So and So. They would specify the individuals by their names. If this was legislated in the Tahiyyah, who would we remember and who would we forget and leave out. If, for every prayer, we would enumerate the names of the angels, the names that we know, and the names of the righteous who have rights over us, how many would we enumerate?
This reminds me of an affair. I will allude to it and return back to the topic. Now, some visitors come to Madinah to visit the Prophet’s ﷺ Masjid, the norm in many countries is that they will ask the one who will visit the Masjid to send the Salām to the Prophet ﷺ for them. Whoever knows he will be traveling, they would burden him with this trust. How many of their names is he supposed to remember? Some of them have informed me that from their wanting good for those people, they wrote all of their names down in a paper. A questioner once came to me and said to me: O Shaykh, I was made to bear the burden of sending the Salām upon the Prophet ﷺ and I wrote the names of them in a paper and they were a lot. He wanted to stand and send the Salām from So and So, So and So, So and So. He said: ‘I lost the paper!’ So he asked about the paper and what he should do about it. He burdened himself with something he wasn’t ordered to do. The Prophet ﷺ said: “Indeed, Allāh has angels who travel around. They convey to me the Salām of my Ummah.”
(إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ فِي الْأَرْضِ يُبَلِّغُونِي مِنْ أُمَّتِي السَّلَامَ)
No paper or any writing down of names need to be done. They convey to me the Salām of my Ummah. A man doesn’t need to wait for someone from his country to travel to Madinah so that he could say to him: convey my Salām to the Prophet ﷺ. He is in no need of this. At any time of the day or night, he can send As-Salāt and As-Salām upon the Messenger of Allāh ﷺ and the angels will convey it. The similarities between the two stories is that this enumeration causes a great burden upon the individual. If this was legislated for the one who visited Madinah… Now, when a person travels to another place, we have a custom. We say: Send Salām to those you meet, our loved ones, the brothers and our relatives. If he was to burden himself with this, it would be a problem. However, similar to this, the benefit that we can derive from this Tahiyyah is that this is not what is intended. Even if one were to say: Send Salām. What is not intended is that you follow-up one by one. However, in general gatherings, so that kinship and communication remain by conveying the Salām.
We return to the Hadith. As-Salām upon us and the righteous slaves of Allāh. If you say this, this includes every righteous slave that is in the heavens and that is on the earth. Look at this tremendous virtue. With this, you are supplicating for every righteous slave on the earth and in the heavens with this concise statement that Allāh has sufficed His slaves from having to do without long statements that wouldn’t be possible to fulfill. This reminds us of an affair that firmly connects us to the narrated supplications of the Prophet ﷺ which is that the Prophet ﷺ was given concise speech with an abundance of meaning. And the supplications narrated from him, despite its conciseness, it combines all the good. After: As-Salām upon us and the righteous slaves of Allāh… is the two testimonies of faith, the testification of Allāh’s Oneness and the testification for the Prophet ﷺ in conveying Allāh’s message. I testify that no one has the right to be worshipped except Allāh alone, without partner. This is the Tawhīd of Allāh because this is a testification of the Oneness of Allāh and sincerity to Allāh. And the testimony of faith is established upon two pillars. There is nothing worthy of worship except Allāh. Negation and affirmation. Negating worship for anything other than Allāh and affirming worship in all its forms for Allāh alone. This is Tawhid. Tawhid is negation and affirmation. Negation without affirmation is not Tawhid and affirmation without negation is not Tawhid. It must comprise both in order for it to be Tawhid. Negation that is general and affirmation that is specific. Negation of worship that is general in everything other than Allāh and affirmation of worship in all of its forms for Allāh, alone with sincerity and singling Him out in worship.
The second testimony is the testimony for the Prophet ﷺ in conveying Allāh’s message. And this is also Tawhid. The scholars say that Tawhid is of two types. Tawhid for the One Sending, Allāh, by making the religion sincerely for Him. And Tawhid for the one being sent, by following him. We follow him alone. We take from him alone and we learn the religion from him alone. So the religion is what comes by way of him ﷺ. This is because he is the one conveying the message to the people from Allāh. “Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.” (53:3,4)
(وَمَا يَنطِقُ عَنِ الْهَوَىٰ * إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ)
This testimony combines his description of worship and conveying of Allāh’s message. So he is a slave and a slave is not worshipped. And he is a messenger and a messenger is not to be disbelieved in. Rather, he is to be obeyed and followed. And the one who actualizes this he becomes balanced and falls between the two extremes of exaggeration and negligence. So he doesn’t go into exaggeration in regards to the status of the Prophet ﷺ because he is a slave. He doesn’t give him any of Allāh’s rights or attributes. He is a slave and a slave is not worshipped. And he is a messenger and a messenger is not to be disbelieved in. Rather, he is to be obeyed and followed. “We sent no Messenger, but to be obeyed by Allāh’s Leave.” (4:64)
(وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ)
Therefore, the reality of testifying for him in conveying Allāh’s message is obedience in what he commands, belief in what he reports and abandoning what he prohibits and rebukes. The Ibrahīmiyyah prayer comes after this and it has many different forms. However, the most comprehensive form is the form that comes in the Sahihayn, from Abdurrahman ibn Abī Layla. He said: K’ab ibn Ujrah (may Allāh be pleased with him) met me and said: Should I give you a gift…? If a person were to say: Should I give you a gift…? Most people would wait for him to put his hand in his pocket and take something out to give it to him. K’ab ibn Ujrah said: Should I give you a gift…? Abdurrahman ibn Abī Layla said: Of course, gift it for me. K’ab ibn Ujrah (may Allāh be pleased with him) said: “(This is the gift) We said to the Messenger of Allāh ﷺ: We know how to send the Salām upon you. How do we send the Salāt upon you?”
(سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْنَا: يَا رَسُولَ اللَّهِ، كَيْفَ الصَّلَاةُ عَلَيْكُمْ أَهْلَ الْبَيْتِ، فَإِنَّ اللَّهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ عَلَيْكُمْ؟)
This questions comes more than once in different Ahādith from more than one companion. They said: How do we send the Salāt upon you? This question clarifies to us what I want to allude to and clarify which is that the companions, despite their knowledge and their eloquence of the Arabic language and their understanding of the religion, Don’t they have the ability to create a beautiful way or form of sending the Salāt upon the Prophet ﷺ? They have the ability to create the most beautiful way or form of sending the Salāt! However, not one of them created anything that they would recite on a regular basis! They said: How do send the Salāt upon you? Nowadays, there are several books available that comprises of fabricated Salawāt upon the Prophet ﷺ. And they aggrandize it, meanwhile they are fabricated. Despite the lofty status of the companions, their eloquence, their knowledge of the religion, being near the Prophet ﷺ, learning directly from him, despite all this, they didn’t create their own way of sending the Salāt upon him. They said: How do send the Salāt upon you? After he taught them how to send the Salāt upon him, what did they do? They took it and acted upon it. They said: How do send the Salāt upon you? He said: “Say: Allāhumma Salli ‘alā Muhammad wa ‘alā Āli Muhammad kamā Sallayta ‘alā Ibrāhīm wa ‘alā Āli Ibrāhīm innaka Hamīdun Majīd. Wa Bārik ‘alā Muhammad wa ‘alā Āli Muhammad kamā Bārakta ‘alā Ibrāhīm wa ‘alā Āli Ibrāhīm innaka Hamīdun Majīd.”
(قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ)
He taught them this way of sending the Salāt upon him and they took it from him. And there comes other types of forms of sending the Salāt upon the Prophet ﷺ that are similar. However, this is the most comprehensive. So any way of sending the Salāt upon the Prophet ﷺ that is narrated will establish what is intended. In summary, that which is after the Tahiyyāt and the Tashahhud, the individual sends the Salāt upon the Prophet ﷺ. This tremendous Salāt that combines the Salāt, mercy and blessings. Allāhumma Salli ‘alā Muhammad… afterwards: Wa Bārik ‘alā Muhammad… As-Salāt upon him from Allāh is praising him in the highest gathering. The Salāt of the believers and the angels upon him… Allāh sends His Salāt on the Prophet and also His angels too. “O you who believe! Send your Salāt on him, and (you should) greet (salute) him with the Islamic way of greeting.” (33:56)…
(يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا)
It is a request for that. As for the blessings, it means growth and increase. So this is a request for the Salāt and blessings to be upon him ﷺ. What comes after this affair? The slave stands in front of Allāh, makes the Takbīr, makes the opening supplication, recites the Fātihah and whatever he is able to afterwards, bows, raises, prostrates until he reaches the end of the prayer and sits in this position. After these tremendous affairs that Allāh has honored him with, he begins this sitting with the Tahiyyah, magnifying Allāh, sending the Salām upon the Prophet ﷺ, upon the righteous slaves of Allāh. Then the Ibrāhīmiyyah prayer. What comes after all this? The door becomes open for supplications to be answered. It is from the greatest doors for supplications to be answered! And the most anticipated times of having supplications answered is in the middle of the night and at the end of the prayer before the Taslīm. Therefore, he said in the Hadith: “Afterwards, let him choose whichever supplications he would like to supplicate with.”
(ثُمَّ لِيَتَخَيَّرْ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُوَ)
This is because it is a door where supplications are answered. One of the Imāms spoke about one of those who was praying behind him, that he came to him after the prayer and said: O Shaykh you made the Tashahhud too long. I recited the Tashahhud behind you twice. Who said to you: Recite the Tashahhud twice?! If you complete the Tashahhud, there is an opportunity for you to supplicate. Afterwards, let him choose whichever supplications he would like to supplicate with. When the Imām does the Taslīm, some people wished that he would’ve prolonged it a little bit longer so that they can complete their supplications. They understand the value of this specific time in regards to supplications. And some people, if the Imām were to prolong it a little bit, they would get restless and wished that he would hasten to the Taslīm. There’s a difference between the two. In summary, before the Taslīm is an extremely tremendous and precious opportunity to supplicate. Even if the individual is praying a supererogatory prayer, if he has a need, he would hasten to the Taslīm. Afterwards, he would raise his hands and supplicate. Your opportunity is before the Taslīm to choose any supplication you wish, as the Prophet ﷺ said: “Afterwards, let him choose whichever supplications he would like to supplicate with.”
(ثُمَّ لِيَتَخَيَّرْ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُوَ)
However, there is a specific supplication which is the seeking of refuge. It comes in the Sahihayn from the Hadith of Abi Hurayrah that the Prophet ﷺ commanded us to seek refuge in Allāh from four. Due to this command, some of the scholars viewed seeking refuge from these four affairs as obligatory. Some of them, which is the majority of the people of knowledge, view it as recommended and not obligatory. Regardless, the slave should be diligent in seeking refuge in Allāh from these four matters: the torment of the Fire, the torment of the grave, the trials of life and death and the trials of the False Messiah. And these four matters return to two affairs: the first is the torment and in the Hadith it is of two types, the torment of the Fire and the torment of the grave. And the punishment of the grave is true as the Prophet ﷺ said. And the second affair are the trials, and they are of two types: major and minor. They are comprised in his statement: “I seek refuge in You from the trials of life and death and I seek refuge in You from the trials of the False Messiah.”
(وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ)
The major trial mentioned here is of two types: the trial of the False Messiah and the trial of death. Why is this? This is because the trial that occurs to the individual during his death, he is not able to make amends because he is trialed and then he dies. He dies while being trialed and Allāh’s refuge is sought. And the second trial is the trial of the False Messiah and one also will not be able to make amends from this trial. And the trials of life are the minor trials. The trials that a person in confronted with throughout his life. And they are minor trials because he has the opportunity to make amends. As for the trials of death and the trials of the False Messiah one is not able to make amends. However, the minor trials that one is confronted with throughout his life he is able to make amends. How many people have been trialed with desires and doubts and Allāh protected them from it. After seeking refuge, he chooses from any supplications he wishes seeking from Allāh the good of this worldly life and the Hereafter. This is a concise summary regarding the topic. It is as I mentioned a reminder. I ask Allāh to benefit us all, to give us success in all that is good and to guide us to the straight path.
There is something, which is off-topic, that I would like to allude to. It has something to do along the lines of history, but I see it as something very beautiful. The individual to my right is Shaykh ‘Alī al-Mohannā (may Allāh preserve him), he was my father’s classmate. They both studied together in the faculty of Sharī’ah in Riyadh. The seats in their class used to be attached whereby three students would sit together, so their seats used to be together. When they graduated, the first ones to graduate from the students were my father and the second was Shaykh ‘Ali. My father (may Allāh preserve him and Shaykh ‘Alī) said to me: When the grades came out, I was in Qasim. One of my classmates wrote a telegram to me congratulating me. If someone wanted to send a telegram, he would have to try his best to be very brief and concise. So he wrote a telegram to my father. He wrote: I congratulate you, al-Mohannā and ‘Arafah (who was the third classmate) on the occasion of being the first to graduate. Shaykh ‘Alī holds a special place in my heart. I consider him like a father. My talk in this gathering while he is present in reality is an honor for me and I benefit from his advice. May Allāh reward him. O Allāh, glory and praise be to You. I testify that there is nothing worthy of worship but You. I seek Your forgiveness and repent to You. O Allāh, send Salāt and Salām upon Your Slave and Messenger our Prophet Muhammad, his family and companions.
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[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
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