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Hisn al Muslim – Du’a – Animals
Hisn al Muslim : Du’a – Anger
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The Goal of the Udhiyyah (Sacrifice) according to Allah is the Sincerity and Taqwa of His Servant
(37. It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. Thus have We made them subject to you that you may proclaim Allah’s greatness for His guidance to you. And give glad tidings to the doers of good.) – Suratul Baqarah
Allah says: this sacrifice is prescribed for you so that you will remember Him at the time of slaughter, for He is the Creator and Provider. Nothing of its flesh or blood reaches Him, for He has no need of anything other than Himself. During the time of Jahiliyyah, when they offered sacrifices to their gods, they would put some of the meat of their sacrifices on their idols, and sprinkle the blood over them. But Allah says:
(It is neither their meat nor their blood that reaches Allah,) Ibn Abi Hatim recorded that Ibn Jurayj said, “The people of the Jahiliyyah used to put the meat of their sacrifices and sprinkle the blood on the House, and the Companions of the Messenger of Allah said, “We have more right to do that.” Then Allah revealed the words:
(It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him.) That is what He will accept and reward for, as mentioned in the Sahih,
(Allah does not look to your appearance or your colors, but He looks to your hearts and deeds.) And in the Hadith; (Indeed charity falls in the Hand of Ar-Rahman before it falls in the hand of the one asking.)
(Thus have We made them subject to you) meaning, `for this purpose We have subjugated the Budn for you,’
(that you may proclaim Allah’s greatness for His guidance to you.) means, that you may glorify Him for guiding you to His religion and His way which He loves and is pleased with, and has forbidden you to do all that He hates and rejects.
(And give glad tidings to the doers of good.) means, `give good news, O Muhammad, to those who do good,’ i.e., whose deeds are good and who remain within the limits prescribed by Allah, who follow that which has been prescribed for them, who believe in the Messenger and follow that which he has conveyed from his Lord.
(Note) The Udhiyyah is Sunnah Mustahabbah One animal is sufficient on behalf of all the members of one household. Ibn `Umar said, “The Messenger of Allah continued to offer sacrifice for ten years.” This was recorded by At-Tirmidhi. Abu Ayyub said: “At the time of the Messenger of Allah , a man would sacrifice a sheep on behalf of himself and all the members of his household, and they would eat from it and feed others, until the people started boasting ﴿by sacrificing more than one﴾ and things reached the stage that you see now.” This was recorded by At-Tirmidhi, who graded it Sahih, and by Ibn Majah. `Abdullah bin Hisham used to sacrifice one sheep on behalf of his entire family; this was recorded by Al-Bukhari. Concerning how old the sacrificial animal should be, Muslim recorded from Jabir that the Messenger of Allah said:
(Do not sacrifice any but mature animals, and if that is not possible, then sacrifice a young sheep.)
Source: Tafseer Ibn Kathir, Dar-us-Salam publications
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Learning Aqeedah from Hajj – Shaykh Muhammad Al Aqeel [Audio|Ar-En]
Title: Learning Aqeedah from Hajj – Lesson 1, 2 & 3 (3 Mp3 Lectures)
By: Shaykh Muhammad Al Aqeel
Translated by: Abbas Abu Yahya
Copyright: miraath.net
Visit the below link to Listen or Download Mp3 Lectures
http://www.miraathpublications.net/learning-aqeedah-from-hajj/
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How To Perform The Rituals Of Hajj And Umrah – Shaykh Ibn Uthaymeen
Published by Dawah Center Jeddah (1992)
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How To Perform The Rituals Of Hajj & Umrah – Shaykh Ibnul-Uthaymeen [PDF]
In The Name of Allaah, Most Gracious, Most Merciful
Preface
Praise be to Allaah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the prophets and messengers, and upon his family and esteemed companions.
Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allaah sent Muhammad (may the peace and blessings of Allaah be upon him) with. A servant’s religion is incomplete without it.
A form of worship is only acceptable when the following is true.
1. One devotes it to Allaah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.
2. One follows the Prophet’s example, in words deeds. This cannot accomplished except knowledge of the Sunnah.
Forms of Pilgrimage
There are three forms of Hajj:
Tamattu’-Ifraad-Qiran
Tamattu‘: A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when he reaches Makkah, he makes Tawaf and Sa’yi for Umrah. He then shaves or clips his hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, he puts on his Ihram for Hajj only and carries out all of its requirements.
Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa’yi for Hajj. He doesn’t shave or clip his hair as he doesn’t disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa’yi for Hajj until after his Tawaf for Hajj.
Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so.
The best of the three forms is Tamattu’. It is the form that the prophet (may the peace and blessings of Allaah be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu’; he can do this even after he has performed Tawaf and Sa’yi.
When the Prophet (may the peace and blessings of Allaah be upon him) performed Tawaf and Sa’yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn’t brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, ” If I hadn’t brought the sacrificial animal, I’d have done what I’ve ordered you to do.”
The Umrah
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.
Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakaas which are made each time Wudhu is performed.
When he finishes his prayer he should say:
“Here I am for Umrah, here I am, Oh Allaah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner.” [Talbeeyah].
A man raises his voice when saying this and a woman says it so that only one beside her may hear her.
One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allaah for His pleasure, for Heaven and seek refuge in Allaah’s mercy from Hellfire.
One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah Al-Aqaba on the Eid day.
When a pilgrim enters the Holy Mosque he puts forth his right foot first and says:
“In the name of Allaah, may peace and blessings be upon the Messenger of Allaah. Oh Allaah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allaah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan.”
He approaches the Black Stone, touches it with his right hand and kisses it. If this isn’t possible, he should face the Black Stone and point to it.
It is best not to push and shove, causing harm and being harmed by other people.
When touching the Stone, a pilgrim should say the following:
“In the name of Allaah, Allaah is the greatest. Oh, Allaah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (may the peace and blessings of Allaah be upon him).”
A pilgrim must walk, keeping the Ka’bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say:
” Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell fire. Oh Allaah, I beg of You for forgiveness and health in this life and in the Hereafter.”
Each time he passes the Black Stone he should say: “Allaah is the Greatest.”
During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allaah, and recitation of Quran. This is because Tawaf, Sa’yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allaah.
During this Tawaf it is necessary for a man to do two things:
1. Al-ldhtebaa’ from the beginning of Tawaf until the end. Al-ldhtebaa’ means placing the middle of one’s Reda’ under his right arm and the ends of it over his left shoulder.
When he is finished performing Tawaf, he may return his Reda’ to its original state because the time for Idhtebaa’ is only during Tawaf.
2. Al-Raml during the first three circuits. Al-Raml means speeding up one’s pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.
When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites:
“And take ye the station of Abraham as a place of Prayer” Chapter 2, Verse 125 [2:125].
He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al-lkhlas [Chapter 112].
When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa’a and when he nears As-Safaa he recites:
“Verily As-Safaa and Al-Marwah are among the shrines of Allaah ” [2:158].
He ascends As-Safaa until he is able to see the Ka’bah. Facing the Ka’bah and raising his hands, he praises Allaah and makes any supplications he chooses. The Prophet (may the peace and blessings of Allaah be upon him) prayed thus: “There is no Deity but Allaah alone,” three times, supplicating in between.
He descends As-Safaa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.
He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap.
During his Sa’yi he may recite what he wills of supplications, recitation of Qur’an, and mentioning Allaah.
In completion of Sa’yi he shaves his head. A woman clips her hair the length of a finger tip.
Shaving is preferable, except when Hajj is near and there isn’t sufficient time for hair to grow back. In this case it’s best to clip so that hair will remain for shaving during Hajj.
With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.
The Hajj
In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says:
” Here I am for Hajj. Here I am, oh Allaah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners.”
If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying:
“If I am prevented by any obstacle my place is wherever I am held up.”
If he has no such fear, he doesn’t make this condition.
A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.
When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allaah and makes as many supplications as possible while facing the Qibla.
The Prophet (may the peace and blessing of Allaah be upon him) prayed thus:
“There is no Deity but Allaah alone. He has no partner. All dominion and praise are His and He is powerful over all things.
If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allaah’s grace and abundant gifts. This will strengthen his hope in Allaah.
He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.
At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allaah till just before sunrise.
If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd.
Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:
- a) He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying “Allaah is the Greatest,” as he throws each pebble.
- b) He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.
- c) He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger tip.
These three should be done in the above order if convenient, but there is no restriction if one precedes another.
With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.
He goes to Makkah to perform Tawaf Al-lfadha and Sa’yi, also for Hajj. It is Sunnah to put perfume on before going to Makkah.
With the completion of this Tawaf and Sa’yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations.
After performing Tawaf and Sa’yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.
He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.
If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.
When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka’bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al-Wadaa.
Visiting The Prophet’s Mosque
1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet’s mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.
2. Upon reaching the mosque he prays two Rakaas of salutation or performs any obligatory prayer that is due.
3. He goes to the grave of the Prophet (may the peace and blessings of Allaah be upon him) and he stands before it. He greets him saying the ” May the peace, mercy, and blessings of Allaah be upon you, oh Prophet. May Allaah grant you a good reward on behalf of your people. “
He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : “May the peace, mercy, and blessing of Allaah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allaah. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”
Then he takes a step or two to his right to position himself before Umar and greets him saying: ” May the peace, mercy and blessings of Allaah be upon you, oh Umar, Prince of the believers. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”
4. In a state of purity, he goes to pray in Qubaa Mosque.
5. He goes to Al-Baqee to visit Uthman’s grave (may Allaah be pleased with him). He stands before it and greets him saying:
“May the peace, mercy and blessing of Allaah be upon you, oh Uthman Prince of the believers. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”
He greets any other Muslims in Al-Baqee.
6. He goes to Uhud and visits the grave of Hamza (may Allaah be pleased with him) and the other martyrs there with him. He greets them and preys to Allaah to grant them forgiveness, mercy, and pleasure.
Notification
The following is incumbent upon the Muhrim for Hajj or Umrah:
1. That he be committed to Allaah’s religious obligations upon him such as prayer in its time (in congregation for men).
2. That he avoids what Allaah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].
3. That he avoids harming the Muslims with words or actions within the Masha’ir or elsewhere.
4. That he avoids all of the restrictions of Ihram:
a. He shouldn’t cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.
b. He shouldn’t perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.
c. He shouldn’t touch, kiss, etc. his spouse out of passion and, even worse, shouldn’t have sexual intercourse.
e. He shouldn’t be wed or propose to a woman for himself or others. He shouldn’t wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.
The following pertains specifically to men:
a) He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.
b) He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.
c) He cannot wear anything with the same qualities of the above mentioned such as an Abea’, Qubaa, hat, undershirt, etc.
It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid.
It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.
A woman cannot wear a Niqab or Burqa’. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.
Allaah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.
By the needy before Allaah, Muhammad As-Salih Al-Uthaimeen
Glossary
Abaya’: cloak like, woolen wrap.
Abu Bakr: first Muslim Caliph.
Al-Baqee’: a place in Madina.
Al-ldhtebaa:placing the middle of the Reda’ under the right arm and the ends of it over the left shoulder during Tawaf.
Al-lkhlas: Chapter 112 (Purity of Faith).
Al-Kafirun: Chapter 109 of the Qur’an ( Those who reject Faith).
AlMarwah: name of the hillock where a Muslim begins Sa’yi.
Al-Raml: walking quickly but with small steps during the first three circuits of Tawaf.
Arafah: the most important stop during Hajj, located beyond Muzdalifah.
Ar-Ramy– The Stoning.
As-Safaa: name of the hillock where a Muslim ends his last lap of Sa’yi.
Asr: the afternoon prayer.
Burqa’: a face veil like a Niqab.
Dhul-Hijja: the twelfth month of the Islamic calendar.
Dhuhr: the noon prayer.
Eid: celebration for Muslims.
Ezaar: lower cloth of Ihram.
Fajr: dawn prayer.
Hajj: official Muslim pilgrimage to Makkah.
Hamza: one of the Prophet’s uncles and a martyr during the battle of Uhud.
Ifraad: isolated form of Hajj.
Ihram: the ceremonial state of making Hajj or the Hajj garments themselves. Isha night prayer.
Jamrah: Monument in Mina.
Jamrah Al-Aqaba: the monument closest to Makkah.
Ka’bah: the house of Allaah in the Holy Mosque in Makkah.
Magrib: dusk prayer.
Maqam Ibrahim: the stepping stone of the prophet Abraham.
Mes’aa: the stretch between As-Safaa and Al-Marwah.
Masha’ir: ceremonial shrines.
Mina: one of the ceremonial shrines, a valley near Makkah.
Muhammad– the last of the prophets, the prophet of Islam.
Muhrim: a person in Ihram.
Mutamati: a pilgrim performing Hajj Tamattu’.
Muzdalifah: one of the ceremonial shrines of Hajj, between Mina and Arafah.
Namira: mosque in Mina.
Niqab: a face veil revealing the eyes through slashes
Qiran: a pilgrim performing Hajj Qiran.
Qibla: the direction Muslims face to pray.
Qiraan: Accompanied form of Hajj.
Quba: a mosque in Madina, used to be on the outskirts.
Qur’an: the Book of Allaah.
Rakaa: a unit of prayer.
Reda’: the upper cloth of Ihram.
Rukn Al-Yamani: the corner of the Ka’bah which faces Yemen.
Sa’yi: the walk made between As-Safaa and Al-Marwah.
Sunnah: way of the Prophet.
Surah: a chapter of the Qur’an.
Takbeer: saying “Allaahu Akbar (“Allaah is Greatest”)
Talbeeya: the supplication a Muslim recites once he is in Ihram and has made his intention.
Tamattu’: enjoyable form of Hajj.
Tarwiyya: the eighth of Dhul-Hijja.
Tawaf: circumambulation of the Ka’bah
Tawaf Al-lfadha: tawaf for Hajj.
Tawaf Al-Wadaa: farewell Tawaf.
Uhud: the name of a mountain in Medina and the site of the battle by this name.
Umar: the second Muslim Caliph and first Prince of the believers.
Umrah-minor Hajj: the combination of Tawaf and Sa’yi.
Uthman: the third Muslim Caliph and second Prince of the believers.
Wudhu: ablution.
Related Beneficial Audio:
- Brief illustration of Hajj and Umrah [Fiqh al-Ebaadaat Sh. Uthaymeen] – Abu Muhammad al-Maghribee [Audio|En]
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Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz
Important Fatwas regarding the rites of Hajj and Umrah
Dictated By His Eminence Shaikh Abdul Aziz Bin Abdullha Bin Baz
Published by the Islamic Ministry (Riyadh)
Click the below link to read or download PDF
Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz [PDF]
45 Important Questions answered by Imam Ibn Baz rahimahullaah
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The Fiqh of Hajj – Shaykh al Albanee
Taken from Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah of The Muhaddith, Shaykh, Allamaah Muhammad Nasiruddeen al-Albaani Rahimahullaahu Ta’ala
Translated byAbbas Abu Yahya
The Excellence of Hajj
No. 1185 & 1200 – 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.’
Not Leaving Off Hajj for More than Five Years
No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said:
‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’
Silsilah-Saheehah
Shaykh Albaani said:
Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying:
Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’
No. 1264 – 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. 1820 – 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.’
Ihram
What is Avoided in Hajj is that which is Avoided in Umrah
No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’ Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >> So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’ The man said: ‘Here I am.’ So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’
The Prohibition of the Woman in Ihram Covering her Face with a Scarf
No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah 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’bah barefoot and unveiled! So he said:
‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘In this hadeeth there are some important benefits, from them:
That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth:
‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’
[Narrated by Bukhari and Muslim.]
[Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)
‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face.
This is similar to what Ibn Taymeeyah -Rahimahullaah said.]’
No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said:
‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’
The Permissibility of the Person in Ihram Covering his Face if Needed.
No. 2899 – On the authority of Uthmaan bin ‘Affan –RadiAllaahu anhu- that
‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’
Saheeh
Silsilah-Saheeha
On the authority of Abdullaah bin ‘Aamir bin Rabeeh that
he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram).
Its chain is authentic.
Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.
This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.
The truth is that both of them are authentic, so neither of them opposes the other. Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)
This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallamregarding the person who dies while in a state of Ihram:
‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’
Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).
This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’
What Animals are Permissible for the Muhrim to Kill
No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’
Saheeh
Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam.
Shaykh Albaani said:
‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’
Talbeeyah
No. 830 – 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. 1500 – 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 the Talbeeyah and you slaughter an animal.’
No. 1621 – On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:
‘A person does not ever make Talbeeyah except that he is given glad tidings, nor does a person ever say Takbeer except that he is given glad tidings.’
It was asked: ‘With Paradise?’
He answered: ‘Yes.’
Mina
No. 804 – On the authority of Ibn Abbas: the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’bah) every night from the nights of Mina.’
Tawwaaf
No. 2725 – 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 Tawwaaf around the House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’
Salutation of the House – for the person not in Ihram- is Two Rakah
The Hadeeth has no chain – La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain – La Asl laha
Silsilah-Daeefah
Shaykh Albaani said:
‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the meaning of this hadeeth other than the general evidences which mention praying before sitting in the Masjid which then include the Masjid al-Haraam.
The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed and how inconceivable is that? Especially as – due to experience – it is not possible for the person entering the Masjid al-Haraam during the days of the sacred seasons to perform the Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.
<<And He has not placed any burden upon you in your religion>>
Indeed what must be brought to attention here regarding this verdict is that it is for the person who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he begins with the Tawwaaf and then the two Rakah after it.’
The Hajj Pilgrimage is Only Made to the House of Allaah
Da’eefah No. 265 Mawdoo- Fabricated
‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the Angels would visit your grave just as they visit the Ancient House (Ka’bah). Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not innovate with your opinion.’
Mawdoo- Fabricated
Silsilah-Daeefah
Shaykh Albaani said:
‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth) (1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin Mujeeb.
Yahya said: ‘He is a liar.’
Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’
As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers perform Hajj to the House of Allaah, the Haraam.’
As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the first – due to what it mentions about performing Hajj to a grave – as it is an innovated statement which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House of Allaah, the Haraam, is not mentioned in the Sharia’.
As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of Bida’) who aggrandize graves to extreme by journeying to them, spending nights there, performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other similar things which are all symbols of the Hajj. Some of them even authored a book entitled ‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn Taymeeyah mentioned in his books!!
This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’ O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’
Raml
The Sharia’ Reasoning for the Brisk Walk During Tawwaaf
No. 2573 – On the authority of Ibn Abbas –RadiAllaahu anhu- ‘The Quraish said: ‘Indeed Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year the Messenger of Allaah – sallAllaahu alayhi wa sallam – performed Umrah he said to his Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So when they walked briskly the Quraish said: ‘It has not weakened them.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording is as follows:
‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits and walk calmly between the two corners so the Mushrikeen could see their strength and patience.’
So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever. They are stronger and more patient than such and such!’
In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying: What has caused them to come here feeble and thin?
So his Companions said: ‘If we slaughter our camels, eat from their meat and make a broth from its soup, then we will be relaxed when we enter upon the people tomorrow.’
The Messenger said: ‘Do not do that, but gather your provisions and bring them to me.’ So they gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth made from leather. They ate, and had eaten satisfactorily, then left and every one of them took some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top garment then said: ‘Do not let the people see you as deficient/weak.’
He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the Black Stone.
The Quraish said: ‘Just walking in the Tawwaaf does not please them, but they leap and jump like gazelles.’
The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the Sunnah.
Abu Tufail said: ‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did this in his farewell Hajj.’
Its chain is also authentic according to the conditions of Imam Muslim.
It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes. Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar narration and it has been researched in ‘al-Irwaa’ (4/315).
It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House (Ka’bah) to show the Mushrikeen his strength.’
Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’
The answer: No, because the Prophet – sallAllaahu alayhi wa sallam – walked briskly in his Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al- Mustafa – sallAllaahu alayhi wa sallam – until the Day of Judgement.’
Iltizaam
No.2138- 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’bah in his Tawwaaf.’
Arafat
No. 2551 – 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?’
Jamaraat
No. 2515 – 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 as light for you on the Day of Judgement.’
No. 1437 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles the size of chick peas.’
Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah
No. 2144 – On the authority of al-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 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 the Jamarah.’
Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his hand just as when a person throws.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in the narration of Muslim and al-Bayhaqi.
What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his she-camel: ‘Collect small stones for me.’
So I collected small pebbles for him which were like chickpeas and when I placed them in his palm, he said:
‘The likes of these (type and size stones), O you people. Beware of exaggerating in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’
Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.
Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’
Does the Person Performing Hajj Walk to the Jamarah to Stone it?
No. 2072 – On the authority of Ibn Umar –RadiAllaahu anhu- that
‘The Prophet -sallAllaahu alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and walk back from it.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: Tirmidhi said at the end of this hadeeth: ‘Most of the people of knowledge implement this hadeeth while some of them say: He would ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’
Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet – sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet – sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’
I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul- ‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of Jaabir, and Allaah knows best.
Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’
Narrated by Abu Dawood(1969) and Ahmad 92/156)
In another narration by Ahmad (2/114,138):
Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an- Nahr and he never used to go to the other Jamaarat after that except that he would go back and forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back and forth to the Jamaarat, except on foot.’
Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women
No. 239 – On the authority of Ibn Abbas –RadiAllaahu anhu- who said that: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘When you stone the Jamarah, then everything except women becomes permissible.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al- ‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse with women; this is not permissible for him as has been unanimously agreed.’
Slaughter
No. 805- 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.’
After the Completion of Hajj
No.1379 – 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. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:
‘Appreciate this House (Ka’bah) since it has been destroyed twice and the third time it will be raised up.’
No. 883- 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.’
The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave
No. 2497 – On the authority of ‘Aasim bin Humaid as-Sakooni –RadiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to his riding animal. When the Prophet -sallAllaahu alayhi wa sallam – had advised him he said: O Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid and my grave.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming that Ibn Taymeeyah rejects this visiting!
Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make clear and abundant mention of its legality and he even expounded on how to visit the grave.
What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is even in the latest print of his book? Intelligent readers know the answer.’
No. 45 – ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed treated me badly.’
Fabricated- Mawdoo
Silsilah-Daeefah
Shaykh Albaani said:
‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet – sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to Allaah, it does not exceed the status of being only recommended by the scholars. So how can it be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallamand is one who turns away from him!?’
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, His family, his companions and all those who follow his guidance.
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Unity of Muslims as one of the goals of Hajj – Shaik Ibn Baz
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Unity of Muslims as one of the goals of Hajj – Shaykh Ibn Baaz [PDF]
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The Excellence and Obligation of the Payment of Zakat – Explanation of Riyad-us-Saliheen – Dawud Burbank [Audio|En]
Allah, the Exalted, says:
“And perform Salat (Iqamat-as-Salat), and give Zakat.” (2:43)
“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.” (9:103)
1206. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah’ (none has the right to be worshipped but Allah), that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.” [Al-Bukhari and Muslim].
Part 01: Listen / Download Mp3 Here (Time 47:08)
—
1207. Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (sallallaahu ’alayhi wa sallam). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (sallallaahu ’alayhi wa sallam). Then I came to know that he was asking about Islam. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “There are five (obligatory) Salat during the day and the night.” He said: “Am I obliged to perform any other (Salat) besides these?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you observe voluntarily.” He (sallallaahu ’alayhi wa sallam) added, “There is the Saum of Ramadan.” The inquirer asked: “Am I obliged to do anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you do out of your own free will. You may observe voluntary fasting.” And the Messenger of Allah (sallallaahu ’alayhi wa sallam) told him about the Zakat (obligatory charity). The inquirer asked: “Am I obliged to pay anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you pay voluntarily out of your own free will.” That man turned back saying: “By Allah! I will neither make any addition to this nor will I decrease anything from it.” (Upon hearing this) the Messenger of Allah (sallallaahu ’alayhi wa sallam) remarked, “He is successful if he proves truthful (to what he is saying).” [Al-Bukhari and Muslim].
Part 02: Listen / Download Mp3 Here (Time 50:53)
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1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: “First of all, call the people to testify `La ilaha illallah’ (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [Al-Bukhari and Muslim].
Part 03: Listen / Download Mp3 Here (Time 48:20) (Muaadh Yemen)
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1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I have been commanded to fight people till they testify `La ilaha illallah’ (there is no true god except Allah) that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” [Al-Bukhari and Muslim].
Part 04: Listen / Download Mp3 Here (Time 41:59) (Commanded To Fight)
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1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (sallallaahu ’alayhi wa sallam) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: “How can you fight them when the Messenger of Allah (sallallaahu ’alayhi wa sallam) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” Upon this Abu Bakr (May Allah be pleased with him) said: “By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (sallallaahu ’alayhi wa sallam).” `Umar (May Allah be pleased with him) said: “I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.” [Al-Bukhari and Muslim].
Part 05: Listen / Download Mp3 Here (Time 1:02:08) (Differentiate Between Salaah)
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1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (sallallaahu ’alayhi wa sallam): “Direct me to a deed which may admit me to Jannah.” Upon this he (the Messenger of Allah (sallallaahu ’alayhi wa sallam)) said, “Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.” [Al-Bukhari and Muslim].
1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (sallallaahu ’alayhi wa sallam) and said: “O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.” The Prophet (sallallaahu ’alayhi wa sallam) said, “Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.” He (the bedouin) said: “By Him in Whose Hand my soul is, I will never add anything to these (obligations).” When he turned his back, the Prophet (sallallaahu ’alayhi wa sallam) said, “He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).” [Al-Bukhari and Muslim].
Part 06: Listen / Download Mp3 Here (Time 45:35) (Action To Enter Paradise)
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1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah’s) slaves, and he will be shown his final abode, either to Jannah or to Hell.” It was asked, “How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?” He (sallallaahu ’alayhi wa sallam) replied, “In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves, he will be shown his final abode either to Jannah or to Hell.” It was (again) asked: “O Messenger of Allah, what about cows (cattle) and sheep?” He (sallallaahu ’alayhi wa sallam) said, “If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves; and he will be shown his final abode either to Jannah or to Hell.” It was asked: “O Messenger of Allah, what about the horses?” Upon this he (sallallaahu ’alayhi wa sallam) said, “The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.” It was asked: “O Messenger of Allah, what about the donkeys?” Upon this he (sallallaahu ’alayhi wa sallam) said, “Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: “So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”’ (99: 8,9). [Al-Bukhari and Muslim].
Part 07: Listen / Download Mp3 Here (Time 54:12) (Punishment of not paying Zakah)
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You can read The Excellence and Obligation of the Payment of Zakat – Riyad-us-Saliheen
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Touching the Private Parts During Ghusl – Shaykh ‘Ubayd al-Jaabiree [Video|Ar-En Subtitles]
Touching the Private Parts During Ghusl – Shaykh ‘Ubayd al-Jaabiree حفظه الله
http://ar.miraath.net/fatwah/10884
Translated by Abu Afnaan Muhammad Abdullah حفظه الله
Video Courtesy: Bilal Nahim
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The Third Level is al-ihsaan – Shaykh Fawzan | Dawud Burbank
The Third Level is al-Ihsaan
The Definition of Ihsaan
المرتبة الثالثة : الإحسان ، ركن واحد ، وهو ” أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك”
The third level is al-ihsaan. It is a single pillar and it is: «That you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.»46
[46] Al-Ihsaan in the language means to perfect something and complete it. It is derived from al-husun which means al-jamaal (beauty), the opposite of ugliness. It is divided into categories:
Firstly: Perfection of what lies between the servant and his Lord. This is what is meant.
Secondly: Perfection of what is between the servant and the rest of the people.
Thirdly: Doing well and perfecting what you do. When a person makes something or does an action, then it is obligatory upon him that he perfects it and does it completely.
The first type is ihsaan (perfection) of what lies between the servant his Lord. The Messenger sallallaahu`alaihiwasallam explained it when Jibreel asked him in the presence of the companions as will follow. He said: «Ihsaan is that you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.»
So ihsaan between the servant and his Lord is his perfecting the action which Allaah has made a duty upon him, that he does it correctly, purely and sincerely for the Face of Allaah, the Mighty and Majestic. So, an action in which there is ihsaan between the servant and his Lord is that which is done sincerely for Allaah, the Mighty and Majestic, and done with the following of the Messenger sallallaahu`alaihiwasallam. The Prophet sallallaahu`alaihiwasallam made clear that ihsaan is of two levels, one of them being higher than the other:
The first level is that you worship Allaah as if you were seeing Him such that your certainty and eemaan in Allaah reaches such a level that it is as if you are actually seeing Allaah with your eyes. You have no hesitancy or doubt, rather it is as if Allaah is in front of you, He the Perfect and Most High, and you are seeing Him openly. Whoever reaches this level has reached the limit of ihsaan. You worship Allaah as if you are seeing Him on account of the completeness of certainty and sincerity, which is as if you are seeing Allaah with your eyes. Allaah, the Mighty and Majestic, will not be seen in this world, rather He will only be seen in the Hereafter. However, you see Him with your heart to the extent that it is as if you are seeing Him with your eyes. Therefore, He will reward the people of ihsaan in the Hereafter that they will see Him, He the Perfect and Most High. This is since they used to worship Him as if they were seeing Him in this world. So, Allaah rewards them by giving them the opportunity to see Him with their eyes in the abode of bliss. He, the Most High, said:
«For the people of ihsaan there will be the best reward of Paradise and something extra.» [10:26]
Something extra is looking upon the Face of Allaah. The reason is that they perfected their deeds in this world, so Allaah gave them the best reward which is Paradise. And He will give them an increase which is seeing Allaah, the Mighty and Majestic. So therefore, you worship Allaah as if you are actually witnessing Him, upon love and longing to meet Him, He the Perfect and Most High. You feel delight in obedience to Him and you feel calm and obedience to Him, He the Perfect and Most High. You eagerly desire obedience to Him. This is the path of the people of ihsaan.
The second level: If you do not reach this tremendous level, then you worship Him upon the path of al-muraqabah (watchfulness) such that you know that Allaah sees you, knows your condition, and knows what lies within yourself. Therefore, it is not befitting that you should disobey Him and contradict His command when He sees and observes you. This is a good state, however, it is less than the first one. So, as long as you know that He sees you, then you therefore perfect your worship of Him and you do it well, because you know that Allaah is seeing you. And for Allaah is the Highest example. If you were in front of a created being who had status and he commanded you with a command, and you were carrying this matter out in front of him and he was looking at you, would it be befitting that you be negligent in the performance of this action?
So in summary, ihsaan is of two levels:
The level of witnessing with the heart: It is that you worship Allaah as if you are seeing Him from the strength of certainty and eemaan. It is as you are seeing Allaah, the Mighty and Majestic, with your eyes.
The second level: It is that you worship Allaah knowing that He sees you and observes you, therefore, you do not disobey Him and contradict His command, He the Perfect and Most High.
This is the level of al-ihsaan and it is highest of the levels of the religion. Whoever reaches it has reached the highest of the levels of the religion. Before it is the level of eemaan, and before that is the level of al-Islaam.
The deen has a number of domains:
The first domain: al-Islaam. It is wide to such an extent that the hypocrite enters within it and is called a Muslim and is treated like the Muslims, because he has submitted to Islaam outwardly. So therefore, he enters within the domain of Islaam. And the person who is weak in eemaan [enters the domain of Islaam], but he has nothing from eemaan except a mustard seed of it.
The second domain: It is more restricted and more specific – the domain of al-eemaan. The hypocrite in belief does not enter into it whatsoever. Rather, only the people of eemaan enter into it, and they are two categories: those who are complete in eemaan and those who are deficient in eemaan. So, the sinful believer and dutiful believer both enter into it.
The third domain: It is more restricted than the second one – the domain of al-ihsaan. It just as the Prophet sallallaahu`alaihiwasallam made clear. No one will enter into it except the people of complete eemaan.
The Evidence for al-Ihsaan
والدليل قوله تعالى:
And the proof is His saying, He the Most High:
«Allaah is with those who fear Him and are dutiful to Him; and He is with those who are people of ihsaan.» [16:128]
وقوله تعالى:
And His saying, He the Most High:
«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you. Indeed! He is the All-Hearing, the All-Knowing.» [26:217-220]
وقوله تعالى:
And His saying, He the Most High:
«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them. And not even that which is of the weight of the tiniest ant is hidden from your Lord on the earth or in the heavens. Nor is there anything smaller than that or greater than it except that it is written in a Clear Book.» [10:61][47]
[47] This is the proof for the first level of al-ihsaan:
«Allaah is with those who fear Him and are dutiful to Him, and He is with those who are people of ihsaan.» [16:128]
The aayah proves that Allaah is with the people of ihsaan. They are those who worship Allaah as if they were seeing Him, so Allaah is with them in a specific sense of Ma`iyyah – the Ma`iyyah with regard to aiding, helping, and tawfeeq (guiding them to and granting them attainment of correctness).
And His saying, He the Most High:
«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you.» [26:217-219]
This is a proof for the second level. This is a proof for his saying [sallallaahu`alaihiwasallam]: «Then, He certainly sees you.»
«And place your reliance» Meaning: trust your affairs «to the All-Mighty, the Bestower of Mercy» He is Allaah, the Perfect and Most High.
«When you stand to pray» You stand for worship and the prayer.
«And who sees your movements along with those who pray along with you» He sees you whilst you are performing your rukoo` (bowing) and whilst you are performing your sajdah (prostration). He sees you in all the states of worship; standing, bowing, and prostrating. He, the Perfect and Most High, sees you.
«Indeed! He is the All-Hearing, the All-Knowing» The One who hears your sayings. The One who knows your sayings, He the Perfect and Most High.
And His saying, He the Most High:
«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them.» [10:61]
This is a proof for the second level.
«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter» This is an address to the Messenger sallallaahu`alaihiwasallam. In any affair from your affairs, from the affairs of worship or other than it – all of your actions and your movements – you will not be engaged in any affair at all.
«Nor do you recite from it (i.e. Book of Allaah)» Meaning: from Allaah, because the Qur`aan is from Allaah, the Mighty and Majestic. Or the pronoun could refer back to the affair, so the meaning would be: From the affairs which you are engaged in is recitation of the Qur`aan.
«Nor do you do (O people)» This is [an address] for all of the nation, for the Messenger sallallaahu`alaihiwasallam and other than him.
«Any action» Meaning: Any action from the actions, whether good or bad.
«Except that We are witness [in your deeds]» We are seeing you, observing you, and witnessing you. This is a proof for his saying sallallaahu`alaihiwasallam: «Then indeed, He sees you.»
«When you do them» You are carrying it out and you are doing it. So, this gives a proof for the second level from the levels of ihsaan, in that He, the Majestic and Most High, witnesses the action of every doer of an action. He, the Perfect and Most High, sees him, knows him, and observes him. Nothing is hidden from him.
«Nothing whatsoever in the earth or in the heavens is hidden from Allaah.» [3:5]
As for ihsaan between the servant and in the creation, then its meaning is: doing good to them and withholding from harming them. Such that you feed the hungry person, cloth the person without clothing, assist the needy person with your position, and that you intercede for the one who needs to be interceded for. You do that which is good with all the different aspects of good. You are hospitable to the guest and you are generous towards the neighbor. Nothing but good emanates from you towards the neighbor, and you withhold harming him. So, no harm comes from you towards him or towards anyone else. For from the people, there are who are such that nothing but harm comes from them, and from the people, there are those whom harm and good comes. And from the people, there are those whom nothing but good comes from them. This is the highest of the levels.
Doing good towards the people and withholding harm from them is ihsaan (good and fine treatment) towards the people:
«Do good. Allaah loves al-Muhsineen (the doers of good).» [2:195]
Even towards the animals, it is obligatory that you treat them well and make available for them whatever they need and that you withhold harming them and that you are gentle with them. This is from ihsaan towards the animals. Even a person who is going to be rightfully executed, you should not torture him, rather, you should execute him in a fine and tranquil manner. A person who is obligatory to execute, and someone it is obligatory to carry a hadd (prescribed punishment) upon, then it is carried out upon him with gentleness. There is to be no mutilation, no torture, and no beating to death.
He sallallaahu`alaihiwasallam said:
»إن الله كتب الإحسان على كل شيء ، فإذا قتلتم فأحسنوا القتلة ، وإذا ذبحتم فأحسنوا الذبح«
«Allaah has obligated ihsaan with regard to everything. So, when you kill, then kill in a fine manner. And when you slaughter an animal, then slaughter in a good manner.»[1]
So, [the principle of ihsaan applies] to execution or other than it from that which necessitates prescribed punishment.
«When you slaughter» Meaning: when you slaughter animals which are to be eaten, then slaughter in a fine manner:
»وليحد أحدكم شفرته ، وليرح ذبيحته«
«Let one of you sharpen his knife and give relief to the animal which he is slaughtering.»
Therefore, you are to treat with ihsaan even the animals. Allaah forgave the prostitute woman from the People of Israaeel on account that she gave a drink of water to a dog which had its tongue hanging out from thirst. So, she gave it water to drink and Allaah thanked her for that and forgave her, her sin.[2] This is a tremendous sin and it is prostitution, meaning: zinaa (fornication). But Allaah forgave her on account of that – because she treated the thirsty animal in a fine manner.
So how about something other than a dog? If you were to treat a hungry person from the Muslims with ihsaan, or from the descendents of Aadam, even if he is a disbeliever – if you were to treat him well, then Allaah, the Majestic and Most High will thank you for that fine treatment. He, the Most High, said:
«Do good. Allaah loves al-Muhsineen (the doers of good).» [2:195]
The third type: It is perfection of the action. Whatever action you do, it is obligatory that you perfect it and not so that it should be said: “So-and-so has done such-and-such very well.” There occurs in the hadeeth:
»إن الله يحب إذا عمل أحدكم عملا أن يتقنه«
«Allaah loves that one when one of you does an action that he perfects it.»[3]
[1] Reported by Muslim no. 1955 as a hadeeth of Shaddaad bin Aws, radiyallaahu `anhu.
[2] Refer to al-Bukhaaree no. 3467, Muslim no. 2245 as a hadeeth of Aboo Hurayrah, radiyallaahu `anhu.
[3] Reported by al-Bayhaqee in Shu`ab al-Eemaan 4/334 no. 5313 and no. 5314 from a hadeeth of `Aa.ishah, radiyallaahu `anha. [Declared hasan (good) by Shaikh al-Albaanee in Saheeh al-Jaami`. He spoke about it in Silsilatul-Ahaadeeth as–Saheehah no. 1113].
Source : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan | Translated by Dawud Burbank rahimahullaah.
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Hisn al Muslim – Du’a – Remembrance Morning & Evening – Part 02
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Hisn al Muslim – Du’a – Remembrance Morning & Evening – Part 01
Listen / Download Mp3 Here (Time 2:33)
[audio https://salafiaudio.files.wordpress.com/2015/02/hisn-al-muslim-remembrance-morning-evening.mp3]
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Hisn al Muslim – Du’a – Adhan
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Authentic Adhkaar (Remembrance) after the Obligatory Salaah (Prayer) – Dawud Burbank
Dhikr #1
(1) MUSLIM reported (no. 591): “Daawood ibn Rushayd narrated to us: alWaleed narrated to us : from al-Awzaa`ee: from Aboo Ammaar-his name is Shaddaad ibn `Abdillaah: from Aboo Asmaa. : from Thawbaan who said: “When Allaah’s Messenger (صلى الله عليه و سلم) finished his Prayer he would seek forgiveness three times, and say:
اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام
[O Allaah You are the Flawless One, and from You comes peace and security.
Blessed are You, Possessor of Majesty and Honour].”
al-Waleed said: So I said to al-Awzaa`ee: ‘How is seeking forgiveness done?’
He said: “You say : “… أَسْـتَغْفِرُ الله أَسْـتَغْفِرُ الله ”
(I seek Allaah’s forgiveness, I seek Allaah’s forgiveness….)”.
-The wording of the four ‘Sunan’ in a hadeeth of `Aa.ishah- radiyallaahu `anhaa-(declared authentic by Shaikh al-Albaanee) is:
اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام
[O Allaah You are the Flawless One, and from You comes peace and security.
Exalted are You, O Possessor of Majesty and Honour].
Dhikr #2
(2) AL-BUKHAAREE reported (no.844): “Muhammad ibn Yoosuf narrated to us, saying: Sufyaan narrated to us: from `Abdul-Malik ibn `Umayr: from Warraad-the scribe of al-Mugheerah ibn Shu`bah who said: al-Mugheerah dictated to me in a letter to Mu`aawiyah that the Prophet (صلى الله عليه و سلم) used to say after every Obligatory Prayer:
La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer, allahumma la mani’a lima a’tayt, wa la mu’tiya lima mana’t, wala yanfa’u thal-jaddi minkal-jad
None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allaah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You.”
Dhikr #3
(3) MUSLIM reported (no.594): “And Muhammad ibn `Abdillaah ibn Numayr narrated to us: My father narrated to us: Hishaam narrated to us: from AbuzZubayr who said: “Ibn az-Zubayr used to say at the end of every Prayer when he had given the Salutation:
La ilaha illal-lah, wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer. la hawla wala quwwata illa billah, la ilaha illal-lah, wala na’budu illa iyyah, lahun-niAAmatu walahul-fadl walahuth-thana-ol- hasan, la ilaha illal-lah mukhliseena lahud-deen walaw karihal-kafiroon.
[None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. There is no change and no ability except with (the Aid of) Allaah. None has the right to be worshipped except Allaah, and we do not worship except Him. All blessings are from Him and all favour is from Him, and fine praise is for Him. None has the right to be worshipped except Allaah, we make the Religion purely and sincerely for Him-even though the Disbelievers detest that],
and he said: “Allaah’s Messenger (صلى الله عليه و سلم) used to repeat these words after every Prayer.”
Dhikr #4
(4) (a) Saying: ‘Subhaanallaah’, ‘al-hamdu lillaah’, and ‘Allaahu Akbar’- thirty three times each after every Prayer.
[al-Bukhaaree (no. 843) and Muslim (no. 595) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
or (b) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-four times-after every Prayer. [Reported by Muslim (no. 596) from a hadeeth of Ka`b ibn `Ujrah-radiyallaahu `anhu]
or (c) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-three times- and then: لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير
whoever does so after every Prayer then his sins will be forgiven even if they are like the foam of the sea.
[Reported by Muslim (no.597) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
or (d) Saying: ‘Subhaanallaah’ -twenty-five times, ‘al-hamdu lillaah’ -twenty-five times, ‘Allaahu akbar’ -twenty-five times ‘Laa ilaaha illallaah’ -twenty-five times
[Reported by an-Nasaa.ee (no. 1350) from a hadeeth of Zayd ibn Thaabit-radiyallaahu `anhu and declared ‘Saheeh’ by Shaikh al-Albaanee-rahimahullaahu.]
or (e) ) Saying: ‘Subhaanallaah’ -ten times, ‘al-hamdu lillaah’ -ten times, ‘Allaahu akbar’ -ten times.
[Reported by al-Bukhaaree (no.6329)-from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
Dhikr #5
(5) ABOO DAAWOOD reported (no. 1522): “ `Ubaydullaah ibn `Umar ibn Maysarah narrated to us: `Abullaah ibn Yazeed al-Muqri. narrated to us: Haywah ibn Shurayh narrated to us, saying: I heard `Uqbah ibn Muslim say: Aboo `Abdir-Rahmaan al-Hubulee narrated to me: from as-Sunaabihee: from Mu`aadh ibn Jabal: that Allaah’s Messenger (صلى الله عليه و سلم ) took hold of his hand and said:
<>
So he said: << I counsel you, O Mu`aadh: Do not leave off saying at the end of every Prayer:
اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ، وَحُسْـنِ عِبـادَتِـك
[O Allaah help me upon remembrance of You, giving thanks to You, and worshipping You in a fine manner].>>
And Mu`aadh counselled as-Sunaabihee with that, and as-Sunaabihee counselled Aboo `Abdir-Rahmaan with it.”
[Shaikh al-Albaanee-rahimahullaah-said in ‘Saheeh Sunan Abee Daawood’ (no. 1362): “ I say: Its chain of narration is ‘Saheeh’ and it was declared ‘Saheeh’ by Ibn Khuzaymah and Ibn Hibbaan (2017)…
And the hadeeth is reported by Ahmad (5/244-245), Ibn Khuzaymah in his ‘Saheeh’ (751), and likewise Ibn Hibbaan (no. 2345), and Aboo Nu`aym in ‘al-Hilyah’ (1/241 & 5/130) through other chains from `Abdullaah ibn Yazeed al-Muqri… with it, and they add: “And Aboo `Abdir-Rahmaan counselled `Uqbah ibn Muslim.” And Aboo Nu`aym added: “And `Uqbah counselled Haywah, and Haywah counselled Aboo `Abdir-Rahmaan al-Muqri., and Aboo `Abdir-Rahmaan al-Muqri., counselled Bishr ibn Moosaa, and Bishr ibn Moosaa counselled Muhammad ibn Ahmad ibn al-Hasan, and Muhammad ibn Ahmad al-Hasan counselled me.
Aboo Nu`aym-rahimahullaah said: “And I counsel you (all) with it.” I say: This hadeeth is from the famous hadeeth reported with a serial chain, mentioning love, and I was given ijaazah to narrate it by the virtuous Shaikh Raaghib at-Tabbaakhrahimahullaah, and he narrated it to me… and he reported its isnaad in this manner mentioning love at each stage of the chain.]
Dhikr #6
(6) AT-TIRMIDHEE reported (no.2903): “Qutaybah narrated to us, saying: Ibn Lahee`ah narrated to us: from Yazeed ibn Abee Habeeb: from `Alee ibn Rabaah: from `Uqbah ibn `Aamir who said: “Allaah’s Messenger (صلى الله عليه و سلم) commanded me to recite the two Soorahs of seeking refuge (alMu`awwidhatayn) at the end of every Prayer..” [Declared ‘saheeh’ by Shaikh al-Albaanee-rahimahullaah.]
Dhikr #7
(7) AN-NASAA.EE reported in ‘`Amalul-Yawm wal-Laylah’ (no. 100): “alHusayn ibn Bishr related to us in Tarsoos-we wrote from him, saying: Muhammad ibn Himyar narrated to us, saying: Muhammad ibn Ziyaad narrated to us: from Aboo Umaamah who said: Allaah’s Messenger (صلى الله عليه و سلم) said:<> [Shaikh al-Albaanee declared the hadeeth ‘Saheeh’ in ‘as-Saheehah’ (no. 972)].
Dhikr #8
(8) AL-BUKHAAREE reported (no. 2822): “Moosaa ibn Ismaa`eel narrated to us: Aboo `Awaanah narrated to us: `Abdul-Malik ibn `Umayr narrated to us, saying: I heard `Amr ibn Maymoon al-Awdee say: Sa`d used to teach his sons these words, just as a teacher teaches boys to write, and he used to say that Allaah’s Messenger (صلى الله عليه و سلم) would seek refuge (with Allaah) from them at the end of the Prayer:
Allahumma innee a’oothu bika minal-jubn, wa-a’oothu bika min an oradda ila arthalil- ‘umur, wa-a’oothu bika min fitnatid-dunya wa wa-a’oothu bika min ‘athabil-qabr.
[O Allaah! I seek Your refuge from cowardice, and I seek Your refuge from being brought back to senile old age, and I seek Your refuge from the trials of the world, and I seek your refuge from the punishment of the grave]
So I narrated it to Mus`ab and he affirmed it.”
Dhikr #9
(9) AN-NASAA.EE reported (no. 1347): `Amr ibn `Alee related to us, saying: Yahyaa narrated to us: from `Uthmaan ash-Shahhaam: from Muslim ibn Abee Bakrah who said: My father used to say at the end of the Prayer:
[O Allaah! I seek Your refuge from Unbelief, and poverty, and the punishment of the grave].
So I used to say it, so my father said: “Who did you take this from?” So I said: “From you!” He said: “Allaah’s Messenger (صلى الله عليه و سلم ) used to say it at the end of the Prayer.”
[Shaikh al-Albaanee said: “Its isnaad is ‘Saheeh’”]
Dhikr #10
(10) IBNUS-SUNNEE reported in `Amalul-Yawm wal-Laylah’ (no. 116), and AT-TABARAANEE in ‘al-Kabeer’ (nos.7811 & 7893) (& 7982)… from Aboo Umaamah-radiyallaahu `anhu-who said:
“I never drew near to Allaah’s Messenger (صلى الله عليه و سلم ) at the end of an obligatory or optional Prayer except that I heard him saying:
[O Allaah forgive me all of my sins and shortcomings. O Allaah raise me and restore me, and guide me to righteous deeds and manners; no one can guide to that which is righteous from them, nor repel that which is bad from them besides You].”
[Declared ‘hasan’ (i.e. due to supporting narrations) by Shaikh al-Albaanee in ‘SaheehulJaami`’ (no. 1266) and Shaikh Saleem al-Hilaalee in ‘Saheeh Kitaabil-Adhkaar’ (189/154).]
Dhikr #11
(11) AN-NASAA.EE reported [Book of ‘Sahw’ (Forgetfulness)]:Chapter (87): Another type of dhikr after the Salutation (no.1344):
“Muhammad ibn Ishaaq as-Saaghaanee related to us, saying: Aboo Salamah alKhuzaa`ee-Mansoor ibn Salamah narrated to us, saying: Khallaad ibn Sulaymaan narrated to us, saying Aboo Salamah said: and he was on e of those who were fearful: From Khaalid ibn Abee `Imraan: from `Urwah: from `Aa.ishah: that when Allaah’s Messenger (صلى الله عليه و سلم) had sat in a gathering or prayer he would say some words. So `Aa.ishah asked him about the words, so he said:
<
[I declare You free of all imperfections, O Allaah, and all praise is for You. I seek Your forgiveness and turn in repentance to You.].”
[Shaikh al-Albaanee-rahimahullaah-declared it ‘Saheeh’.]
—
[Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah]
Click the below link to read or download PDF
Authentic Adhkaar (Remembrance) after the Salaah (Prayer) – Dawud Burbank [PDF]
—
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Sharh Usool ath-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles
of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah
Audio Lessons (MP3)
01 – 02. – 03 – 04 – 05 – 06 – 07 – 08 – 09 – 10
11 – 12 – 13 – 14 – 15 – 16 – 17 – 18 – 19 – 20
21 – 22 – 23 – 24 – 25 – 26 – 27 – 28 – 29 – 30
31 – 32 – 33 – 34 – 35 – 36 – 37 – 38 – 39 – 40
41 – 42 – 43 – 44 – 45 – 46 – 47 – 48 – 49 – 50
Transcribed Audio Lessons (PDF)
01 – 02 – 03 – 04 – 05 – 06 – 07 – 08 – 09 – 10
11 – 12 – 13 – 14 – 15 – 16 – 17 – 18 – 19 – 20
21 – 22 – 23 – 24 – 25 – 26 – 27 – 28 – 29 – 30
31 – 32 – 33 – 34 – 35 – 36 – 37 – 38 – 39 – 40
41 – 42 – 43 – 44 – 45 – 46 – 47 – 48 – 49 – 50
Posted with Permission from late Abu Talha Dawud Burbank rahimahullaah
Audio and Transcripts Courtesy: ittibaa.com
The following clips are extracted from these series:
-
- 01A. Shaykh Fawzan’s Introduction to “Sharh Usool ath-Thalaathah”
- 01B. Basmalah : It is Befitting to Begin With it in Every Important Affair
- 01C. “Know! May Allaah have Mercy upon you”
- 02.It is obligatory upon us to learn four matters: The first is knowledge
- 03A.Knowledge of Allaah, His Prophet and the Deen, with the Proofs
- 03B.Acting upon the Knowledge
- 04A.Calling to the Knowledge & Having Patience upon any Harm encountered
- 04B & 05.By Time. Mankind is Certainly in Loss
- 06A.Knowledge Comes Before Speech and Action ( العِلْمُ قَبْلَ القَوْلِ وَالعَمَلِ )
- [06B. To be posted ..]
- 07A. Allaah created us and gave us provision and Did not Leave us without Purpose
- 07B. Do not worship based upon what you think is good nor upon taqleed (blindly following)
- 08. Whoever obeys the Messenger will enter paradise, and whoever disobeys him will enter the fire
- 09A. Allaah is not pleased that anyone else should be associated with Him in worship of Him
- 09B. Neither any Angel brought near, nor any Messenger sent
- 10A. The Masaajid are to be for Allaah alone, so do not invoke anyone along with Allaah
- 10B & 11. Al-Walaa’ wal-Baraa’ (Alliance and Dissociation)
- 12. Al-Haneefiyyah (The Straight and True Religion)
- 13A. Allaah commanded the whole of mankind with Al-Haneefiyyah and He created them for it
- 13B. The Greatest Matter Commanded by Allaah is Tawheed
- 14. The Most Serious Thing Which Allaah Forbade is Shirk
- 15A. The Definition of Shirk
- Fourth Treatise [Main Text]
- 15B. These Three Fundamental Principles have Tremendous Importance
- The First Fundamental Principle: Knowledge and Awareness of Allaah
- 16. If it is said to you, “Who is your Lord?
- 17A. Everything besides Allaah is a created being, and I am one of those created beings
- 17B. If it is said to you, “How did you come to know of your Lord”
- 18. Do not Prostrate to the Sun nor to the Moon, but rather Prostrate to Allaah
- 19. Certainly Creation and Commandment are His alone
- 20A. Ar-Rabb (the Lord) is the One Who deserves to be worshipped
- 20B. Worship and Servitude is of Two Categories
- 21. Du‘aa (Supplication) is the Core of worship
- 22A. Al-Khawf (fear), its Types and its Proof
- 22B. Ar-Rajaa’ (Hope) will not be correct except along with Righteous Action
- 23A. At-Tawakkul (Trust and Reliance) and its Proof
- 23B. Ar-Raghbah, Ar-Rahbah and al-Khushoo
- 23C. Al-Khashyah (Fear and Awe) and its Proof
- 23D. Al-Inaabah (Turning Repentantly and Obediently) and its Proof
- 24A. Al-Isti‘aanah (Appealing for Aid and Assistance) and its Proof
- 24B. Al-Isti‘aadhah (Seeking Refuge) and its Proof
- 25A. Al-Istighātha (Seeking Rescue and Deliverance) and its Proof
- 25B. Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof
- 25C. An-Nadhr (Vows) and their Evidence
- The Second Fundamental Principle: Knowledge of the Religion of Islaam
- 25D & 26. The Meaning of Ad-Deen Al-Islam (The Religion of Islam), its Levels and Pillars
- 27A. Allaah bears witness that “Lā ilāha illā Huwa”. Likewise the Angels & the people of knowledge bear witness
- 27B & 28. The True Meaning of “Laa ilaaha illAllaah” and It’s Explanation from the Qur’an
- 29. The Proof for the testification that ‘Muhammad is the Messenger of Allaah’ & his characteristics
- 30.The Meaning of the testification that ‘Muhammad is the Messenger of Allaah’
- 32A. Hajj to Allaah’s Sacred House is an Obligatory Duty that is owed to Allaah
- 32B. Eemaan has 70 and odd branches, its highest of them is the saying of “Laa ilaaha illAllaah”
- 33A. The Pillars of Eemaan & Difference between Pillars and Branches of Eemaan
- 33C,34,35,36A. Explanation of the Pillars of Eemaan
- 36B & 37A. Al-ihsaan (Perfection) : It’s Categories and Levels
- 37B, 38 & 39. Hadeeth of Jibreel : Islaam, Eemaan, Ihsaan & the Signs of the Hour
- The 3rd Fundamental Principle: Knowledge About Our Prophet Muhammad –sallallaahu`alaihi wa sallam
- 40.Prophet Muhammad ﷺ: His Name and Lineage
- 41. Prophet Muhammad ﷺ: Early Life and the Coming Down of the Revelation to him
- 42A. Prophet Muhammad ﷺ: He called the people to tawheed & warned against shirk for 10 years in Makkah
- 42B. Prophet Muhammad ﷺ : The Night Journey and the Ascent through the Heavens
- 43A. Prophet Muhammad ﷺ: Hijrah to al-Madeenah
- 43B & 44A. Hijrah is an obligation upon this nation & It continues until the Hour is established
- 44B. Prophet Muhammad ﷺ: Settling in al-Madeenah and the Completion of the Religion
- 45. Eemaan (True Faith) in al-Ba’th (the Resurrection)
- 46A. The Hisaab (Account) and the Meezaan (Balance)
- 46B. Whoever Denies the Resurrection is a Disbeliever
- 46C & 47. Belief in the Messengers
- 48. Rejecting at-Taaghoot, and Having Eemaan in Allaah
- 49. The Taaghoots are many and the heads of them are five
- 50A. No-one is to be compelled to enter the Religion, true guidance has been made clear
- 50B. The head of the affair is al-Islaam, its supporting pillar is the prayer, & its highest pinnacle is Jihaad
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The Fundamentals Of Belief – An abridgement of ‘The Three Fundamentals’
An abridgement of ‘The Three Fundamentals’ (‘Thalaathatul-Usool’), entitled ‘Talqeen Usoolil- ‘Aqeedah lil-‘Aammah’ (Instruction in the fundamentals of Belief for the common people)
By Shaikhul-Islaam Muhammad ibn `Abdil-Wahhaab-rahimahullaah
Click the below link to read or download the article
The Fundamentals Of Belief – An abridgement of The Three Fundamentals [PDF]
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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
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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.”
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Refuting Misconceptions about Kabah and Black Stone – by Dr. Saleh as-Saleh [Audio|En]
Listen / Download Mp3 Here (Time 56:37)
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