The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Giving of Zakat is from al-Eemaan – Shaykh al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah
by The Muhaddith, Shaykh, Allamaa’ Muhammad Naasiruddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1046 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘There are three things, whoever does them then he has tasted the flavour of Eemaan: whoever worshipped Allaah Alone, and there is none worthy of worship except Allaah, and whoever gives of his wealth as a means of goodness from himself being concerned to give it every year, not giving (from livestock) which is old and decrepit, mangy or sick or an animal that is small and unpleasant which is stingy with its milk, but rather he gives from the average of his wealth as indeed Allaah does not ask you for the best of it and He does not order the worst of it.’

Shaykh Al-Albaani said:

‘In the narrations of Tabarani and al-Bayhaqi an extra wording mentions:

‘And he purified his soul. So a man said: ‘and what is purifying the soul?’ He said: ‘That he knows that Allaah –Azza wa Jal – is with him wherever he is.’

This chain is authentic.

Benefit: the saying of the Messenger -sallAllaahu alayhi wa sallam- :‘that Allaah –Azza wa Jal – is with himwherever he is.’

‘Imaam Muhammad bin Yahya ad-Dhuhali said: ‘He meant that Allaah’s Knowledge is in every place, whilst Allaah is upon His ‘Arsh.’

This was quoted by Hafidh Dhahabi in his book ‘al-Uloo’ No. 73, with my research and summary. As for the saying of the common folk and many of thenotable people that Allaah is present in every place or in everything that exists, by which they mean His physical presence, then this is misguidance. Ratherit (this saying) is taken from the statement‘Wahdatul Wajood’ (Unity of existence) propagatedby the extreme Soofis, those who do not differentiate between The Creator and the creationwho believe, as one of their senior ones said: ‘everything that you see with your eyes is Allaah!’

May Allaah be exalted far and high above what they say about 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.

Punishment in the Grave : Accept it But Do not Believe in it? – Shaykh al-Albaani

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By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

The Need to Know the Actions of the Salaf whilst Studying the Book and the Sunnah

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said in the lecture entitled: ‘Usool Dawaat as-Salafeeyah’:

‘It is necessary upon every individual who wants to be upon the Salafi Manhaj that just as he studies the Book and the Sunnah, he must study what the Salaf as-Salih from amongst the Companions and those who followed them and then those who followed them were upon. This is because they were the ones who conveyed this Dawa’ correctly until it reached us.’

Al-Albaani -Rahimullaah- continued:

‘Here is an example in front of you, how they distinguished between the Hadeeth which are Aahaad (singular chains) and the Hadeeth which are Mutawaatir (multiple chains). They say the ‘Aqeedah (the Muslim creed) can only be taken from Hadeeth Tawatir (narrations with multiple chains), and because of this they sometimes fall into some very strange contradictions. The reason for this is their distancing themselves from the Salafi Manhaj, since some of the Sharia’ texts comprise of ‘Aqeedah and Hukm (Creed and Fiqh ruling) in the same issue.

An example of this is the saying of the Messenger of Allaah  and this Hadeeth is in Bukhari and Muslim from the Hadeeth of Abu Hurairah –Radi Allaahu anhu–who said the Messenger of Allaah  said:

‘If one of you sits in the [last] Tashahud; then he should seek refuge with Allaah from four things; [he says: ‘O Allaah verily I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’

This Hadeeth contains an order to seek refuge from these four things. So this issue contains a Hukm (Fiqh ruling) from the Sharia’, they agree with us that Hadeeth ‘Aahaad (singular chains) do actually affirm Sharia’ rulings, so subsequently it does not necessitate except that they should accept this Hadeeth which contains the order to seek refuge from four things, ‘I seek refuge in you from the punishment of the grave and from the Fitna of life and death, and from the evil of the Fitna (trials) of theMaseeh ad-Dajjal.’ So do they really believe in the punishment of the grave?

Here they fall into what is said as, ‘chaos and confusion’. Punishment of the grave is from the ‘Aqeedah, however according to their beliefs the punishment in the grave cannot be affirmed with Hadeeth which are Aahaad (singular chains). This is why they do not believe in the punishment of the grave except for that which is mentioned in the verse of the Qur’aan regarding Pharoah specifically:

<< The Fire, they are exposed to it morning and evening. >>[1]

This Fire is the punishment for Pharaoh, the family of the Pharaoh and likewise for the disbelievers generally, then those Muslims who rightfully deserve a little of the punishment of the grave then this is something that they do not believe in. This stems from nothing other than a false creed, which is when they say: ‘If the authentic Hadeeth is not Mutawaatir then the ‘Aqeedah cannot be established upon that,’ this is why they reject many, many Ahadeeth, due to their claim that these Ahadeeth do not reach the level of Tawaatur.

For example as you know InshaAllah– the Hadeeth of Bukhari from Ibn Abbas –Radi Allaahu anhu– who said: that the Prophet  passed by two graves and said:

‘As for the two inmates of these graves then they are being punished and they are not being punished for something major, as for one of them then he used to spread gossip and as for the other he would not protect himself from urine, – [and in another narration: would not veil himself from others while urinating or protect himself from urine splashing on himself.]’

Then the Prophet  ordered for a branch from a date tree to be brought to him and he broke it into two and placed a piece at the head of each grave, the companions asked him about this and he replied:

‘Perhaps Allaah –Azza wa Jal- may lighten their punishment as long as these branches do not dry up.’[2]

This Hadeeth is in Saheeh Bukhari, in it you find that the Prophet  clearly mentioned that these two people were Muslims, even so they were being punished and the Messenger of Allaah supplicated for them for Allaah to lighten their punishment for the time that the two branches remained moist.

Also, there is another Hadeeth in which the 
Prophet  said:

‘Protect yourself from urine as indeed most of the punishment in the grave is due to urine.’[3]

There are many Ahadeeth like this, and from these Ahadeeth is also the statement of the Prophet  when he passed by two graves of the Mushrikoon who had died in the time of Jahileeyah, the Prophet  said: ‘If these had not been buried I would have let you hear the punishment of the grave.’ [Bukhari & Muslim]

Even though there is a mention of these Ahadeeth regarding the punishment of the grave concerning some of the Mushrikeen, and some of the Muslims, the deviants and philosophers negate these Ahadeeth and do not believe in them or what they mean. They do this implementing their philosophy that these Ahadeeth are Ahadeeth Aahaad(singular chain). So what is their stance to the Hadeeth of Abu Hurairah –Radi Allaahu anhu:

‘If one of you sits in his final Tashahud then he should seek refuge in Allaah from four things…’ and one of those things is the punishment of the grave. Even if they seek refuge in Allaah from the punishment of the grave to carry out a legislated ruling which is obligatory upon them, because they do not differ with us in that it is obligatory to accept the Ahadeeth ‘Aahaad in rulings and this action has a ruling from the Sharia’.

The Messenger of Allaah  ordered us to supplicate with this Dua’ in the last Tashahud. They take this ruling as they say, and what they say is true since the truth is with us. So how do they take this ruling and yet they do not believe in the punishment of the grave, they do not believe and affirm this punishment?

Therefore, they are confused, misguided and deviated due to this philosophy which causes them to exit from that which the Companions of the Prophet  were upon, which was not distinguishing between Ahadeeth being ‘Aahaad and Mutawaatir.

The Salaf did not make this distinction between Aahaad and Mutawaatir, nor did any of the four Imams who followed the Salaf as Salih in their beliefs, except those who deviated from some of the misguided sects at the time of the followers of the successors such as the Mutazila and Khawarij etc. So these people have opposed the path of the believers and so the threat of the Lord of the worlds is justified upon them:

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُ ٱلۡهُدَىٰ وَيَتَّبِعۡ غَيۡرَ سَبِيلِ ٱلۡمُؤۡمِنِينَ

 نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرًا

<< And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination. >> [4]

This is a very clear example, which emphasizes for you that adhering to the Book and the Sunnah alone does not benefit them, as they reject the Sunnah in relation to what they entitle ‘Hadeeth Ahad’.

Therefore protection and perfection is adhering to that which the Salaf were upon. This is why we find one of our Imams from those who have an excellence in directing us to adhering to this Manhaj, the Manhaj as-Salaf as-Salih- in understanding the Book and the Sunnah, that Imam was Ibn al Qayyim who gathered this meaning of the Manhaj of Salaf-as –Salih in a line of poetry where he said

‘Knowledge is what Allah said what His Messenger said what the Companions said’

He did not say ‘knowledge is what Allah said and what His Messenger said’ rather he added to that ‘what the Companions said’ and do you know why he said this? Because the verses in the Qur’aan and the authentic Ahadeeth all indicate that the saved sect is that which adheres to what the Salaf and Companions of the Prophet were upon.’[5]

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.

[1] [Ghaafir: 46]

[2] [Collected by Bukhari, Abu Dawood & Nisa’ee]

[3] [Daraqutni & Irwaa 1/311]

[4] [Nisa: 115]

[5] [Taken from the transcript of the lecture: ‘Usool Dawat as-Salafeeyah’ which has been transcribed in the book: ‘as-Salafeeyah, Haqqeeatuha, Usoolaha, Mawaqifah min al-Madhahib, Shubahaat Howla hu’ researched by Amr AbdulMun’im Saleem, p. 46]

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

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

Chapter Seven

Kissing the Black Stone and Touching theYemeni Corner [1]

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

وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ

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

[Hajj: 29]

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

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

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

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

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

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

Narrated by Bukhari and  Muslim.

Ibn Jareer at-Tabaree -Rahimullaah- said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِ‍ۧمَ مُصَلّٗىۖ

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

[al-Baqarah : 125]

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

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

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

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

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

 

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Fath al-Bari

[5] Fath al-Bari

[6] Tahdheeb al-Kamal by al-Mizzi

[7] Saheeh al-Bukharee  and Saheeh Muslim

[8] Al-Fatawa

[9] Al-Fatawa by Ibn Taymeeyah

[10] Al-Fatawa

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

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

Chapter Six

Tawwaf of the House of Allaah al-Haraam

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

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

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

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

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

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

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

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

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

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

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

[al-Hajj: 27-29]

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

وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِ‍ۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

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

In addition, He says:

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

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

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

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

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

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

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

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

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

Also in the narration of Muslim :

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Saheeh al-Bukharee  and Saheeh Muslim

[5] Saheeh al-Bukharee  and Saheeh Muslim

[6] Saheeh Muslim

[7] Sunan Abee Dawood

[8] Al-Majmoo’Sharh al-Muhadhab

[9] Al-Fatawa

[10] Al-Fatawa

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

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

Chapter Five

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

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

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

So from these benefits is:

  • Your saying: ‘Labbayk’ (here I am).  This includes the response to your supplication by The One supplicated to and the response to your call by The One called upon.  It is not correct linguistically or intellectually that you call someone who does not speak or that you supplicate to someone who cannot answer you, so in this is the affirmation of the attribute of Allaah’s Speech.
  • That the Talbiyaah includes love.  ‘Labbayk’ (here I am) is not said except to The One who is loved and glorified.  This is why it is said of its meaning: ‘I am directing myself towards You with what You love’, and it is said: a woman is beloved. i.e. beloved to her son.
  • That the Talbiyaah comprises an adherence to a continuous (al-Uboodiyah) worship, so this is why it is said: the Talbiyaah is taken from the word al-Iqamah (establishment), i.e.: I am established on Your obedience.
  • It includes humility and submissiveness, i.e. humility and more humility, in what they say: I am responding here in front of You, i.e. with humbleness and submissiveness.
  • It comprises al-Ikhlaas (sincerity), that is, it is said: the Talbiyaah is taken from the word al-Lubb (the core) and it is something pure.

From the benefits of the Talbiyaah are that:

  • It comprises an affirmation that Allaah, The Lord, hears; since it is impossible that a man will say ‘Labbayk’ (here I am) to someone who will not hear his supplication.
  • It includes coming closer to Allaah, since it is said: that the Talbiyaah is taken from the word al-ilbaab (establishing) and that is seeking nearness.
  • The Talbiyaah is used as a distinction between moving from one state to another and from one rite to another in Ihraam, just as the Takbeer (sayingAllaahu Akbar) in the prayer is a cause for moving from one pillar of the prayer to another.  This is why it is the Sunnah to say the Talbiyaah up until the start of the Tawaaf at which point you break off from the Talbiyaah.  Then (after that), the pilgrim again begins to say the Talbiyaah until he stands at ‘Arafat, then he breaks off the Talbiyaah.  The pilgrim then resumes the Talbiyaah until he stands at Muzdalifah then he breaks off from it.  Then he makes theTalbiyaah until he stones the Jamaraatul-‘Aqabah (the Large Pillar) then he stops making Talbiyaah.  Therefore, the Talbiyaah is a sign of Hajj and a (sign of) change in the actions of its rites.  So, when the pilgrim moves from one action to another action he says: ‘Labbayk Allaahumma Labbayk’, just as the one praying says ‘Allaahu Akbar’ when he moves from one act to another.  So, when he completes his rites, he breaks off from the Talbiyaah, just as the one praying says the Tasleem (saying salaams at the end of the prayer) which cuts him off from his Takbeer.
  • The Talbiyaah is a sign of Tawheed and the creed of Ibraheem – alayhis Sallat wa Sallam, which is the spirit of Hajj and its purpose.  On the contrary, it is the spirit of all acts of worship and its purpose.  This is why the Talbiyaah is the key to this act of worship, wherewith a person enters into the Hajj.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] ‘Tahdeeb as-Sunnan’ (2/337-340)

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

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

Chapter Four

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

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

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

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

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

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

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

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

Allaah Ta’ala says :

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

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

He says :

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

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

He also says :

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

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

And Allaah says :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

٢٦ وَأَذِّن فِي ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالٗا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ لِّيَشۡهَدُواْ
مَنَٰفِعَ لَهُمۡ وَيَذۡكُرُواْ ٱسۡمَ ٱللَّهِ فِيٓ أَيَّامٖ مَّعۡلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلۡأَنۡعَٰمِۖ فَكُلُواْ مِنۡهَا
وَأَطۡعِمُواْ ٱلۡبَآئِسَ ٱلۡفَقِيرَ ٢٨ ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ ٢٩
ذَٰلِكَۖ وَمَن يُعَظِّمۡ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيۡرٞ لَّهُۥ عِندَ رَبِّهِۦۗ وَأُحِلَّتۡ لَكُمُ ٱلۡأَنۡعَٰمُ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡۖ
فَٱجۡتَنِبُواْ ٱلرِّجۡسَ مِنَ ٱلۡأَوۡثَٰنِ وَٱجۡتَنِبُواْ قَوۡلَ ٱلزُّورِ  حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِي بِهِ ٱلرِّيحُ فِي مَكَانٖ سَحِيقٖ٣٠

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

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

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

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

[Hajj : 27-31]

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

Just as was mentioned before these Ayaat, Allaah –Subhanahu- ordered His Prophet Ibraheem – sallAllaahu alayhi wa sallam –to sanctify the House after Allaah had shown him a place for it, and Allaah prohibited him from making Shirk with Allaah, as He –Subhanahu- says :

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

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

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

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

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

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

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

Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

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

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

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

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

On the authority of Ikrimaa that he said:

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

Also, on the authority of Mujaahid who said:

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

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

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

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

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

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

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

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

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

[Ankabut: 61]

The Aayaat with this meaning are many.

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

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

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

So why is someone else relied upon?[3]

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

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

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

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

فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ ٢٢

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

[al-Baqarah: 22]

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

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

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

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

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

[3]           Tafseer Ibn Katheer (6/301)

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

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

An Explanation of a Number of Benefits of Hajj – Shaykh ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr

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Translated by Abbas Abu Yahya

Chapter 2

An Explanation of  a Number of Benefits of Hajj

As was mentioned in the previous discussion of the excellence of Hajj and its high stature, Hajj is from amongst the most distinguished acts of worship and the greatest means of seeking closeness to Allaah.  It is a pillar from the great pillars of Islaam and it is a principle from the strong foundations upon which Islaam stands and is built as was indicated previously when we mentioned the worldly and religious virtues and benefits of the Hajj, which a person can neither enumerate, nor limit nor is a person able to count them, and in this regard Allaah Ta’ala says in the Noble Qur’aan:

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

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

[al-Hajj: 27-29]

Therefore the Hajj is full of religious and worldly benefits, and the arabic letter Laam [ل ] in the saying of Allaah: <<…may witness things that are of benefit to them……>> is the arabic letter Laam which is used for purpose and reason which, here, is connected to the saying of Allaah: <<And proclaim to mankind the Hajj.  They will come to you on foot and on every lean camel………>>, which means; if the Hajj is proclaimed they will come to you walking and riding so that they can witness benefits; i.e. they can be present for their benefits, and the meaning of ‘be present’ is that they can achieve these benefits.

His saying << منافع – benefits>> is the plural of <<منفعة – benefit >>, because Allaah intended benefits from this specific act of worship, religious and worldly benefits, which are not found in any other act of worship which is done together, communally.

Ibn Abee Haatim narrated in his Tafseer on the authority of Ibn Abbas –RadhiAllaahu anhumma- who said regarding the saying of Allaah Ta’ala:

<< may witness things that are of benefit to them>>

‘Benefits in the world and benefits in the Hereafter.  As for benefits of the Hereafter then it is the pleasure of Allaah- Azza wa Jal- and as for benefits of the world then it is what they acquire of the meat of the goat and the slaughtered animals and business.’[2]

AbdurRazzaq narrated on the authority of Mujahid –Rahimullaah- regarding the statement of Allaah <<…may witness things that are of benefit to them>> he said: ‘Business and that which is pleasing to Allaah from the matters of the world and the Hereafter.’[3]

Ibn Jareer at-Tabari narrated in his Tafseer on the authority of Mujahid –Rahimullaah- <<…may witness things that are of benefit to them.>>  He said: ‘The reward in the Hereafter and business in the worldly life.’[4]

So the benefits which the pilgrims achieve and encounter in their Hajj to the House of Allaah the al-Haram, are many and varied:

–       Religious benefits of distinguished acts of worship and momentous acts of obedience which cannot take place except in the Hajj.

–       Worldly benefits of profits and achieving worldly gains, as Allaah mentions in the context of the Ayaat of Hajj in Soorah al-Baqarah :

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ

 <<There is no sin on you if you seek the bounty of your Lord >>[al-Baqarah : 198]

It is narrated by Abu Daawood and others on the authority of Ibn ‘Abbas – RadhiAllaah anhu  – who said:

‘They used to be frightened to buy and sell and to conduct business during the prohibited season and during the Hajj because they would say ‘These are the days ofDhikr (remembrance).’ Then Allaah revealed :

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ

 <<There is no sin on you if you seek the bounty of your Lord >>[al-Baqarah : 198]

It is narrated on the authority of Ibn ‘Abbas -RadiAllaah anhu- that he said, regarding the meaning of this Ayaah:

‘There is no harm in you buying and selling before the Ihraam or after it.’[5]

Shaykh Muhammad al-Ameen ash-Shanqitee -Rahimullaahi- said : ‘And the scholars ofTafseer are agreed on the meaning of the statement of Allaah : <<There is no sin on you if you seek the bounty of your Lord >> that there is no sin upon the person performing Hajj nor is there any harm if he desires to profit from business during the days of Hajj if this does not busy  him from performing the rituals of Hajj.’[6]

Also from the worldly benefits for the people doing Hajj are what they gain from the sacrificial and slaughtered animals, as Allaah Ta’ala mentions :

<< In them (cattle offered for sacrifice) are benefits for you for an appointed term and afterwards they are brought for sacrifice unto the Ancient House >>

Further to that is what the pilgrim gains of religious benefits, which cannot be compared to the worldly benefits since, in the Hajj, there are great rewards and plentiful expiations, forgiveness of sins, cancellation of bad deeds and many other great religious benefits which cannot be counted- all of which the pilgrim attains if he has Taqwa of Allaah during his Hajj by fulfilling His commands and keeping away from His prohibitions.

What greater good can there be?  What can be more profitable than that the pilgrim departs from his Hajj and he is as he was on the day his mother gave birth to him, with no sin or mistake, as Allaah mentions :

فَمَن تَعَجَّلَ فِي يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ

<< But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good>>

[al-Baqarah :203]

Ibn Jareer chose in his Tafseer of this Ayaah, after mentioning the sayings of the people of knowledge, the saying, that its meaning is:

‘So whosoever hastens the two days from the three days of Mina and he leaves on the second day, then there is no sin upon him since Allaah has purged him of his sins, if he had feared Allaah during his Hajj, avoided that which Allaah had ordered him to avoid, and done what Allaah had commanded him to do and had been obedient in performing the Hajj according to what Allaah had required from him, from His laws. Whosoever delays the Hajj until the third day ……..then there is no sin upon him, since Allaah has covered up what has preceded from his sins and crimes if he had Taqwa of Allaah whilst carrying out the Hajj within its limits.’[7]

Then Ibn Jareer mentions some clear narrations from the Messenger of Allaah – sallAllaahu alayhi wa sallam – with this meaning, and from them is his – sallAllaahu alayhi wa sallam – saying: ‘He who performs Hajj and does not commit intercourse nor is disobedient to Allaah then he returns cleansed from his sins just as the day his mother gave birth to him.’[8]

The  Messenger -sallAllaahu alayhi wa sallam- said :

‘The reward of a complete Hajj is nothing but Paradise.’[9]

The  Messenger – sallAllaahu alayhi wa sallam – said :

‘Perform the Hajj and the ‘Umrah regularly since they do indeed negate poverty and sins just as the bellows get rid of the filth from iron.’[10]

So these texts show that if the pilgrim performs Hajj within its limits according to what Allaah commanded then he has become free from all his sins, as Allaah –Jala wa ‘Ala – says :

فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ

<<there is no sin on him, if his aim is to do good >>

[al-Baqarah :203]

Meaning; for the one who fears Allaah in his Hajj by carrying out the commands and keeping away from the prohibitions.

There is no doubt that this is a great virtue and an amazing benefit which the believing hearts hasten to receive and the truthful souls desire to achieve.  By Allaah how great are His virtues and how great are the benefits.  When the pilgrim returns to his country after having carried out his Hajj and having his sins forgiven, he is left pure and clean from his sins and bad deeds, just as the day his mother gave birth to him, with no sin upon him nor any mistakes if he had Taqwaa of his Lord in his Hajj.

In fact, from the great favours of the Lord – far is He from imperfection – and from His beautiful kindness to His pilgrim slaves, is that He boasts to His Angels about the pilgrims to His House al-Haram when they stand altogether on the plain of ‘Arafat and says: ‘Look at My slaves coming to Me from every deep valley with dishevelled hair, covered in dust and sacrificing , I take you as witnesses that I have indeed forgiven them.’[11]

By this, it becomes clear that the pilgrim returns from his Hajj with the greatest of profits and the biggest of gains and it is none other than forgiveness from his Lord for his sins.

So, after his Hajj he begins a new, righteous life full of Eemaan and Taqwaa, filled with goodness, being upright and persistent in obedience, but achieving this reward is conditional on performing the Hajj correctly with sincerity and truthfulness and sincere repentance, coupled with avoiding anything of committing intercourse or disobedience to Allaah that cancels out the Hajj, as was mentioned earlier.  If he performs his Hajjlike this, then it wipes out what was before it and the pilgrim departs from his Hajj in a wonderful state, like the day his mother gave birth to him without any sin or mistakes.

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

[2] Mentioned as-Suyuti in ad-Durur al-Manthoor (6/37)

[3] Tafseer ‘AbdurRazzaq (2/36)

[4] Jama’ al-Bayaan (10/ 147)

[5] Narrated by Ibn Jareer (2/282)

[6] Adwaa al-Bayaan (5/ 489)

[7] Jama’ Al-Bayaan (2/309)

[8] Saheeh al-Bukharee and Muslim

[9] Muslim

[10] Narrated by Nisae, and at-Tabaranee in al-kabeer, and al-Albaanee authenticated it in as-Saheehah (1200)

[11] Narrated by Ibn Khuzaimah in his authentic book and shaykh al-Albaanee said it was weak in ‘Silsilah Daeefah’.  The first sentence, i.e. up to the word [ dusty ], has a supporting witness from the hadeeth of ‘Abdullaah bin ‘Amr bin al-‘Aas which is mentioned by Ahmad, from the hadeeth of Abu Hurairah which is mentioned by Ahmad, and Ibn Khuzaimah, al-Hakim in ‘al-Mustadrak’ and other than them.

An Explanation Concerning the Hajj being a Great Centre of Learning – Shaykh ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr

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

Chapter 1

An Explanation Concerning the Hajj being a Great Centre of Learning

There is no doubt that the Hajj is from the best acts of obedience and from the most magnificent ways by which the Muslim seeks closeness to his Lord. Rather, it is an act from the acts of worship, which Allaah has made obligatory and has made one of the five pillars upon which the upright religion of Islaam rests.

The Messenger of Allaah – sallAllaahu alayhi wa sallam – explained this with his saying in the authentic hadeeth:

‘Islaam is built upon five: The testification that there is none worthy of worship except Allaah and that Muhammad is His Messenger, establishing the prayer, payment of theZakaat, the fasting of Ramadan and Hajj of the House.’[2]

The obligation of Hajj is established from him – sallAllaahu alayhi wa sallam – in many ahaadeeth encouraging his Ummah to perform the Hajj and urging them to fulfil this great act of obedience. He explained the great rewards, the abundance of recompense and the forgiveness of sins they would profit from in the Hajj.

Muslim narrated in his authentic collection that the Prophet – sallAllaahu alayhi wa sallam– said to ‘Amr bin al-Aaas –RadhiAllaahu anhu- when he became a Muslim:

‘Did you not know that accepting Islaam wipes out what was before it, migration (Hijra) wipes out that what was before it, and that the Hajj wipes out what was before it.’[3]

It has been narrated by Bukhari and Muslim from the hadeeth of Abu Hurairah –RadhiAllaahu anhu- who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam –said:

‘He who performs Hajj and neither commits intercourse nor is disobedient to Allaah then he returns free from his sins just as the day his mother gave birth to him.’[4]

It is narrated by Muslim from the hadeeth of Abu Hurairah –RadhiAllaahu anhu- thatthe Messenger of Allaah said:

‘The performance of ‘Umrah is an expiation for the sins committed between it and the previous one and the reward of a complete Hajj is nothing but Paradise.’[5]

The Messenger performed Hajj with the people in the tenth year of his prophetic Hijra(migration) where he practically demonstrated for his Ummah how to perform this great obligation and urged them to learn everything that came from him – sallAllaahu alayhi wa sallam – of actions and sayings. He said:

‘Take your Hajj rituals from me, perhaps I will not meet up with you after this year.’[6]

This was called the Hajjatul Widdah (the farewell Hajj) and during it the following statement of Allaah Ta’ala was revealed to the Messenger of Allaah– sallAllaahu alayhi wa sallam:

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ

<<Today I have perfected your religion for you, completed my favour upon you and have chosen for you Islaam as your religion >>

 [Soorah al-Ma’idah: 3]

Indeed it is obligatory upon every Muslim who comes to perform this great act of obedience, to exert himself and endeavour completely to learn about the Prophet’s – sallAllaahu alayhi wa sallam – guidance regarding the Hajj and how to perform its rituals, thereby following the Prophet’s methodology.

It is also obligatory to tread along his path and imitate his way so that he can learn the rites from the Prophet and, therefore, accomplish the Hajj completely and with perfection since there is no way to perfect this act of obedience, nor any other act of obedience, except by following the traditions of the noble Messenger– sallAllaahu alayhi wa sallam – and by proceeding according to his methodology.

There is no doubt that every single Muslim on the face of the earth has his soul awakened in these blessed days where he desires to carry out this great act of worship, craving to fulfil this momentous ritual and loving to see the ancient House of Allaah, because indeed all the Muslims have a pledge to go to the House of Allaah, the Haram, and this began when the Muslim ascribed himself to the Deen of Islaam. So, this pledge remains as long as his soul is in his body.

For the child who is born into Islaam, one of the first things that is brought to his attention, from the obligations of Islaam, is that one of the five pillars is performingHajj to the House of Allaah, the Haram.

As for the disbeliever then, when he accepts Islaam and testifies that there is none worthy of worship except Allaah and that Muhammad is His slave and Messenger, then one of the first obligations of Islaam that faces him, after the two testifications, are the rest of the remaining pillars of Islaam, and they are: establishing the prayer, the giving of the Zakaat, the fasting of Ramadan and Hajj to the House of Allaah the Haram.

The first pillar after the two testifications is establishing the five prayers. Allaah has obligated this upon His slaves in every day and night and has made facing the House of Allaah, the Haram, a condition for the correctness of the prayer.

Allaah says :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِي ٱلسَّمَآءِۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةٗ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ
ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ

<<Verily We have seen the turning of your face towards the heaven. Surely, We shall turn you to a Qiblah that shall please you, so turn in the direction of Masjid al-Haram;, and wherever you people are, turn your faces in prayer in that direction>> [Soorah al-Baqarah: 144]

So the Muslim’s connection to the House of Allaah, the Haram, remains continuous in every day and night; he faces it, if he has the capability, in every prayer that he performs whether it is an obligatory or optional prayer and he also faces it to supplicate.[7]

Therefore, this fortified link, which is acquired by this connection between the heart of the Muslim and the House of His Lord, and this continuous persistence inevitably drive the Muslim to a pressing desire to direct oneself towards the Ancient House, to gratify the eyes by gazing at it and to perform the Hajj that Allaah has made binding upon the Muslim if he has the means to perform it. So, when the Muslim has the means to perform the Hajj, he hastens to it in order to carry out this obligation with a desire to behold the House which he faces in all his prayers.

٩٦ فِيهِ ءَايَٰتُۢ بَيِّنَٰتٞ مَّقَامُ إِبۡرَٰهِيمَۖ

<< In it are manifest signs (for example), the place of Ibraheem>>

[Soorah al-Imraan: 97]

So due to this, it is an obligation upon you my brother pilgrim that you increase in your praise of Allaah for His great blessing upon you of giving you the capability to perform this act of obedience, of your arrival to accomplish this worship and of being honoured to be permitted to see the Ancient House of Allaah which is the Qiblah of the Muslims from the east to the west of the earth.

You should exert yourself in completing the actions of the Hajj in the best way, with all its conditions, without any transgression or shortcoming, without any negligence or excessiveness, but rather, it should be upon guidance, upright, on a straight path following your noble Messenger – sallAllaahu alayhi wa sallam.

You should be seeking, by this action of yours, the pleasure of your Lord, seeking to earn reward from Him, forgiveness for sins and then returning to your country after this blessed journey with your sins forgiven and having had your sacrifices accepted. Also, returning having had your good actions accepted and blessed and returning with a new, good life full of Eemaan and Taqwa, full of goodness and steadfastness and beautified with eagerness and exerting oneself in obedience to Allaah.

Indeed the Hajj is a great opportunity to increase the provisions for the Hereafter with repentance to Allaah, turning repentantly to Him, drawing closer to Him in obedience and seeking His pleasure during the Hajj by carrying out its rituals.

The pilgrim has many opportunities to receive beneficial lessons, moving admonitions, important benefits and precious, ripe fruits in ‘Aqeedah, worship and manners beginning with the very first action of Hajj which the worshippers carry out at the meeqaat and ending with the last rite of Hajj, which is the Tawaaf of seven circuits, where the pilgrim bids farewell to the House of Allaah,the Haram. Truly, it is a great school of education and Eemaan from which the God-fearing believers graduate. So, they witness great benefits in their Hajj, various lessons and touching sermons by which the hearts are given life and Eemaan is strengthened.

Allaah Ta’ala says:

وَأَذِّن فِي ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالٗا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ لِّيَشۡهَدُواْ مَنَٰفِعَ لَهُمۡ

<< And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from every deep and distant mountain highway (to perform Hajj). That they may witness things that are of benefit>>

[Soorah Al-Hajj: 27 – 28]

The benefits of Hajj cannot be counted, its virtues cannot be thoroughly investigated, nor can its beneficial events and lessons be completely defined. We will stop regularly during this booklet to examine a good number of valuable lessons and tremendous benefits of performing Hajj to the House of Allaah al-Haram and all capability lies with Allaah Alone.

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

[2] Saheeh al-Bukhari and Muslim

[3] Saheeh Muslim

[4] Saheeh al-Bukhari and Muslim

[5] Saheeh Muslim

[6] Saheeh Muslim

[7] Refer to the book: ‘al-Hajj its Excellence & Benefits’- by my noble father Shaykh AbdulMuhsin al-Badr –Hafidhullaah- from the collection ‘Qabs min Hadi al-Islaam’p.128-133.

What and When to Supplicate with whilst Performing Umrah

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Compiled & Translated By Abbas Abu Yahya

1 – Making the Intention for Umrah:

لبيك اللهم بعمرة

Labbayk Allaahumma bi Umrah

 

2 – Saying the Talbeeyah:

Jabir -Radi Allaahu anhu- said:

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

لَبَّيْكَاللَّهُمَّ  لَبَّيْكَ،لَبَّيْكَلاشَرِيكَ  لَكَ  لَبَّيْكَ،إِنَّالْحَمْدَوَالنّعْمَةَ  لَكَ  وَالْمُلْكَلاشَرِيكَ  لَكَ

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

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

 

3 – Making Dua’ When Seeing the Ka’abah

Shaykh Albaani said:

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

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ فَحَيِّنَا رَبَّنَا بِالسَّلَامِ

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

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

 

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

Shaykh Albaani said:

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

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

بسم الله والله أكبر

‘Bismillaah wa Allaahu Akbar’. [3]

 

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

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

 رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

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

6 – The Dua’ Upon Mount Safa & Marwa

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

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

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

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ

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

 [Allaahu Akbar, Allaahu Akbar, Allaahu Akbar]

Then he –sallAllaahu alayhi wa sallam–would say

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

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

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

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

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

Shaykh Albaani said:

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

رَبِّ اغْفِرْ وَارْحَمْ ، إِنَّكَ أَنْتَ الأَعَزُّ الأَكْرَمُ

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

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

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

Footnotes

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

 

 

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic

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Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari
From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by Abbas Abu Yahya

The following is a summary of a collection of rulings and benefits:

A- Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it.  It is not permissible to go to magicians and the like.

B- The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.

C – Having knowledge of the Tafseer of Allaah’s saying:

<< They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman>>[0]

Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.[1]

D – Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains.  Seeking cure and treatment by reciting those Ayaat[2] upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E – Magic is a real and tangible entity.  That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.

As a fortification against it:

1- Implementing Tawheed and sincerity for Allaah Ta’ala.

2- Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him.

Allaah -Ta’ala- said:

<< And whosoever puts his trust in Allaah, then He will suffice him>>

[Talaaq: 3]

3- Being continuous regarding the prayers, especially Fajr prayer.

Allaah Ta’ala said:

<<Guard strictly the five obligatory prayers especially the middle prayer>>         [Baqarah: 238]

In the Saheeh of Muslim on the authority of Jundub bin Sufyaan –RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take youaway from Allaah’s protection.’[3]

4- Reading Sooratul-Baqarah in your home:

The Messenger – sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves.  Indeed the Shaytaan flees from the house in whichSooratul-Baqarah is read.’[4]

He – sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul-Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’[5]

Muawiyah[6] said: ‘It has reached me that the Batlah are the magicians.’

5- Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.[7]  What indicates this is the saying of the Messenger – sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’[8]

6- Reciting Ayaatul-Kursi when going to sleep.  This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira –RadhiAllaahu anhu – who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul-Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’  Abu Huraira let him go and in the morning he informed the Prophet – sallAllaahu alayhi wa sallam – of what he had said: The Prophet – sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’[9]

7- Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al-Ansaari –RadhiAllaahu anhu – who said the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’[10]

8- Reading the last three Soorah of the Qur’aan in the morning and evening:

What has narrated by Abdullaah bin Khubbayb –RadhiAllaahu anhu – who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah – sallAllaahu alayhi wa sallam – for him to lead us in prayer.’

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Say.’

But I did not say anything.

Then he – sallAllaahu alayhi wa sallam – said:

<<Say: He is Allaah, the One>> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’[11]

9- Reading the last three Soorah of the Qur’aan after every prayer:

What has been narrated by ‘Uqbah bin ‘Aamir –RadhiAllaahu anhu – who said: ‘The Messenger of Allaah – sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’[12]

10- A Muslim should say:

‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times in the morning and evening.[13]

11- Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet –sallAllaahu alayhi wa sallam–:

‘Whoever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect Words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa

nothing will harm him until he leaves that place.’[14]

12- To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger –sallAllaahu alayhi wa sallam–:

‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’[15]

Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said:

‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’[16]

The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.

13- Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira –RadhiAllaahu anhu -who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’[17]

So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils).

This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.

14-From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’

one hundred times.

Indeed the one who says it, then it is a protection for him against Shaytaan during that day.[18]

15- From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’

ten times after the Fajr and Maghrib prayers.  Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.[19]

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.

[0] << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman.  Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, “We are only for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah

Footnotes:

[1] Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateenpractised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam.  He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

[2] al-‘Araaf: 104-126

Yunus: 75-82

Ta-ha: 56-76

Shu’ara 29-51

[3] Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.

[4] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.

[5] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.

[6] He is Muawiyah bin Sallam one of the narrators of the hadeeth.

[7] This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).

[8] Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).

[9] Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.

[10] Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul-Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.

[11] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al-Albaani.

[12] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness.  Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.

[13]Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.

[14] Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.

[15] Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.

[16] Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.

[17] Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.

[18] Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira –RadhiAllaahu anhu.

[19] Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb.

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’

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Taken from ‘Silsilah Ahadeeth ad-Daeefah’ 1/83
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

Shaykh al-Albaani said in ‘Silsilah ad-Da’eefah’:

83 – ‘What a blessed reminder are prayer beads and indeed the best place to prostrate on is the earth and on that which the earth produces.’

Mawdoo (Fabricated)

Narrated by ad-Daylamee in ‘Musnad al-Firdaws’ (4/98); he said that Abdoos bin Abdullaah informed us that Abu Abdullaah al-Hussain bin Funjoowayah a-Thaqafi informed us that ‘Ali bin Muhammad bin Nassrooweeyah narrated to us that Muhammad bin Haroon bin Isa bin Mansoor al-Hashami narrated to us that Muhammad bin ‘Ali bin Hamzah al-‘Alawee narrated to me that Abdul Samad bin Musa narrated to me that Zainab bint Sulayman bin ‘Ali narrated to me that Umm al-Hasan bint Jafar bin al-Hasan on the authority of her father on the authority of her grandfather on the authority of ‘Ali marfoo’ (ascribed to the Messenger of Allaah –sallAllaahu alayhi wa sallam).

[Research of the Isnad][1]

Suyooti mentioned it in his book ‘al-Manha fee as-Subha’ (2/141) and Shawkani conveyed it from him in ‘Nail-Awtaar’ (2/166-167) and they remained quiet about this narration!

I say (Albaani): This chain has darkness upon darkness; the majority of the narrators are Majhool (unknown) and some of them have been blamed:

I did not find anyone who wrote a biography for Umm al-Hasan bint Jafar bin al-Hasan.

Al-Khateeb wrote a biography for Zainab bint Sulayman bin ‘Ali in his ‘Tareekh’ (14/334) and he said: ‘She was of the best of women.’

Al-Khateeb wrote a biography for Abdul Samad bin Musa, he is al-Hashmi, (14/41) but he did not mention anything about him eitherpraising or criticizing him. However, Dhahabi conveyed in ‘al-Meezan’ on the authority of al-Khateeb that he said regarding him: ‘Indeed they regarded him as weak (Da’eef).’

Perhaps that was in some of al-Khateeb’s other books, then I corrected that and said: Rather that is in another hadeeth which will be mentioned with no. 2898.

Then Dhahabi said: ‘He narrates rejected narrations on the authority of his grandfather Muhammad bin Ibraheem al-Imaam’

I say (Albaani): Perhaps he is the point of objection in this hadeeth.

As for Muhammad bin ‘Ali bin Hamza al-‘Alawee then al-Khateeb also wrote a biography for him (3/63) and said: ‘Ibn Abee Haatim said: I heard from him and he is Sadooq (truthful) who died in the year 286.’

Muhammad bin Haroon, he is Muhammad bin Haroon bin al-Abbas bin Abee Jafar al-Mansoor, and al-Khateeb also mentioned him (3/356) saying: ‘He was from the people who had intelligence, had excellence and was a lecturer. He held the post of an Imaam of the masjid al-Madina in Baghdad for 50 years and he died in the year 308.’

As for Abdullaah bin al-Hussain bin Funjoowayah at-Thaqafi then he is Thiqaah (trustworthy), his biography is in ‘Siyaar alaam an-Nubala’ (17/383) and ‘Shadhrat ad-Dhaab’ (3/200).

Likewise with Abdoos bin Abdullaah, his biography is in ‘Siyaar alaam an-Nubala’ (19/98) and in ‘Lisaan al-Meezan’ (4/95).

[The Explanation]

From what has preceded it becomes clear to you that the Isnaad(chain) is Da’eef (weak), so it cannot be used as evidence.

Now, in my opinion, this hadeeth is Baatil (false) due to its meaning for the following reasons:

Firstly: that prayer beads are a Bida’ which were not present at the time of the Prophet –sallAllaahu alayhi wa sallam- and were innovated after the Messenger –sallAllaahu alayhi wa sallam-[2], so how could it make sensethat the Messenger – alayhi asallam- would encourage his Companions ina matter they did not know?!

The evidence for this is what Ibn Waddah al-Qurtubi mentioned in ‘al-Bida’ wal-Nahee anhaa’ (p.12) on the authority of Saltt bin Bahraam who said: ‘Ibn Mas’ood passed by a woman who had aTasbeeh (prayer beads) and would count upon them, so he broke it and threw it away. Then he passed by a man who was counting upon pebbles, so he kicked him with his leg. Then he said: You have preceded the Prophet! You have carried out an oppressive Bida’! You have preceded the Companions of Muhammad –sallAllaahu alayhi wa sallam- in knowledge!’

The chain up to Saltt is Saheeh, he is Thiqaah (trustworthy) from theAtbaa’ at-Tabi’een (followers of the successors of the Companions), so its chain is broken.

Then it was narrated on the authority of Abaan bin Abee ‘Ayaash who said: I asked al-Hasan about a Nathaam (a thread with pearls etc. arranged upon it) made from pearls and date stones etc, isTasbeeh counted upon it?

So he said: None of the women of the Prophet –sallAllaahu alayhi wa sallam-or the female emigrants did this.

However, its chain is very weak.

Secondly: that prayer beads oppose the guidance of the Messenger –sallAllaahu alayhi wa sallam: Abdullaah bin ‘Amr said: ‘I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam- counting the Tasbeeh with his right hand.’

Narrated by Abu Dawood (1/235), Tirmidhi (4/255) who graded it hasan, Ibn Hibban (2334), Hakim (1/547), Bayhaqi (2/253) and its chain is Saheeh just as Dhahabi said. I researched it in ‘Saheeh Abu Dawood’ (1346).

[The Command of the Messenger]

Then prayer beads oppose the command of the Messenger –sallAllaahu alayhi wa sallam-, when he said to some women:

‘You should make Tasbeeh[3], Tahleel[4], Taqdees[5] and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

This hadeeth is Hasan, narrated by Abu Dawood and other than him, Hakim and Dhahabi authenticated it and an-Nawawi and al-Asqalani graded it as Hasan as is mentioned in ‘Amali al-Adhkaar’ (1/84) and it has supporting evidence on the authority of ‘Aeysha which is Mawqoof (the Isnad only goes back to the Companion), see ‘Saheeh Abu Dawood’ (1345).

This is why a group of scholars have made the hadeeth ‘What a blessed reminder are prayer beads…..’ Da’eef; as is mentioned by Shaykh Muhammad Khaleel al-Qawooqjee in ‘Shawaariq al-Anwaar al-Jaleela’ (1/113).

[Here the Shaykh mentions technical information related to the Isnadof the hadeeth]

[He continues:]

It may be said: Some of the Ahadeeth mention performing Tasbeehwith pebbles and the Messenger –sallAllaahu alayhi wa sallam- approved of it, therefore there is no difference between this and Tasbeeh using prayer beads, as Shawkani said.

I say (Albaani): Perhaps this would be acceptable if the Ahadeeth regarding this were authentic, however this is not the case. Most of what is narrated regarding this are two Ahadeeth which Suyooti brings in his booklet as we indicated, so it is necessary to mention them and explain their mistakes:

Firstly on the authority of Sa’ad bin Abi Waqqas that he and the Messenger of Allaah –sallAllaahu alayhi wa sallam- entered upon a woman while she was counting Tasbeeh on date stones or pebbles in front of her and the Messenger –sallAllaahu alayhi wa sallam- said: ‘Shall I inform youof that which is easier upon you than this or better?’

He said: ‘SubhanAllaah equivalent to the number of what Allaah created in the heavens….’ the hadeeth.

Narrated by Abu Dawood (1/235), Tirmidhi (4/277-278), Ibn Hibban 92330 – in his book ‘Zawaid’, Doorqi in ‘Musnad Sa’ad’ (130/1), Mukhalas in ‘al-Fawaid’ (9/17/2), and Hakim (1/547-548)[6] by way of ‘Amroo bin al-Harith that Sa’eed bin Abi Halaal narrated to him on the authority of Khuzaimah on the authority of ‘Aeysha bint Sa’ad bin Abi Waqqas on the authority of her father.

Tirmidhi said: ‘Hadeeth Hasan.’

Hakim said: ‘Saheeh al-Isnad.’

Dhahabi agreed with him, however he was mistaken because this Khuzaimah is Majhool (unknown) even Dhahabi himself said in ‘al-Meezan’: ‘Khuzaimah is unknown and so is Sa’eed bin Abi Halaal.’

Hafidh said likewise in ‘Taqreeb’: ‘Indeed he is unknown.’

Even with Sa’eed bin Abi Halaal being Thiqaah, as-Saajee mentioned on the authority of Ahmad that he became confused and Yahya also described him as confused as in ‘al-Fasal’ by Ibn Hazm (2/95).Perhaps what supports this argument is his narrating this hadeeth, because some of the trustworthy narrators who narrated from Sa’eed do not mention Khuzaimah in their chain, so the chain becomesbroken. This is why Hafidh al-Mizee did not mention ‘Aeysha bint Sa’ad amongst the shuyookh (those who were narrated from) of Ibn Abi Halaal, so this Isnad is not without the defects of Jahaala (a narrator being unknown) or Inqitaa’ (a break in the chain), so how can this hadeeth be Saheeh or Hasan?!

Some of those who authored works claiming Prayer Beads are from the Sunnah were ignorant of this information or they pretended to be ignorant of it such as those of the present day who follow their desires and blindly follow their Shaykh Abdullaah al-Ghamaari who likewise pretended to be ignorant of this truth. He mentioned this hadeeth in his ‘Kanz’ (103) so that he could make the Prayer Beads permissible for his Mureeds (loyal followers) consequently making it permissible for them to wear them around their necks just as some of the Mushayikh (shaykhs) of the Soofi orders wear them.

See the refutation against him in the introduction to volume three of this ‘Silsilah’ (p.37) and you will see the strangest of the strange.

The second hadeeth is on the authority of Safeeyah who said:

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam- entered upon me while I had 4,000 date stones in front of me and I would countTasbeeh upon them.

He said: ‘O daughter of Huyaiya what is this?!’

She answered: ‘I am counting Tasbeeh upon them.’

He said: ‘I have said more Tasbeeh than this while I have been standing here near you.’

She requested: ‘Teach me O Messenger of Allaah!’

He said: ‘Say SubhanAllaah equivalent to the number of what Allaah created of things….’

Narrated by Tirmidhi (4/274), Abu Bakr ash-Shafi’ee in ‘al-Fawaaid’ (73/255/1), Haakim (1/547) by way of Hashim bin Sa’eed on the authority of Kanana Maula (the freed slave of) Safeeyah, from her.

Tirmidhi regarded it as weak by saying: ‘This hadeeth is Ghareeb(strange), we do not know it except from this route of the hadeeth of Hashim bin Sa’eed al-Koofee and his Isnaad is not well-known.Also, there is a hadeeth on this issue on the authority of Ibn ‘Abbas.’

As for Hakim then he said: ‘Saheeh al-Isnaad’ and Dhahabi[7] agreed with him and this is strange coming from him, since he mentioned this Hashim bin Sa’eed in ‘al-Meezan’ and said: ‘Ibn Ma’een said: He is nothing. Ibn ‘Adee said: Whatever he narrated cannot have supporting narrations.’

This is why Hafidh said in ‘Taqreeb’: ‘He is weak’.

This Kanana’s condition is unknown; no-one other than Ibn Hibban regarded him as trustworthy.

Then I amended this and said: However a group of narrators have narrated from Kanana and from them were Zuhayr and Hudayj, the two sons of Muwayyeeyah, Mohammad bin Talha bin Musrif and Sa’adaan bin Basheer al-Juhani; all these four are trustworthy and also included along with them is Yazeed bin Mughliss al-Bahilly, whom a group regarded as trustworthy while others regarded him as weak. So the one from whom the likes of these narrate is included in the group of those who are regarded as ‘Sadooq’; just as I recently researched in a uniquely detailed piece of study ‘Tamaam al-Mina’ (p.204-206), so do not be deceived by some of the ignorant ones, like Saqqaf and other than him; therefore the defect in this hadeeth is only Hishaam.

What indicates that these two hadeeth are weak is that this story is mentioned on the authority of Ibn Abbas without mentioning pebbles and its wording is as follows:

Ibn Abbas said: On the authority of Juwayreeyah that the Prophet –sallAllaahu alayhi wa sallam- left her early when he went to pray the morning prayer, while she was in her place of prayer, then he returned after he had prayed Duha prayer and she was still sitting.

So he said to her: Are you still in the same state that I left you in?

She answered: Yes.

The Prophet –sallAllaahu alayhi wa sallam- said:

‘I have already said four statements after you, three times, and if they were weighed against what you have said today then they would outweigh what you have said. They are: SubhanAllaahi wa bihamdihee, ‘adad Khalqihi, wa ridha nafsihi, wazeenat ‘arshihee, wa Midaad kalimaatihi.

(Allaah is free from imperfection and praise is for him; to the amount of his creation, the pleasure of His own Self, the beautification of His ‘Arsh and the extent of His words.)

Narrated by Muslim (8/83-84) and Tirmidhi (4/274) and he authenticated it. Also narrated by Nisa’ee in ‘Amal al-Yawm wa Layla’ (161-165), Ibn Majah (91/23), Ahmad (6/325 & 429-430).

So this authentic hadeeth indicates two matters:

The first is that the person in the story is Juwayreeyah and not Safeeyah as was mentioned previously in the second hadeeth!

The second matter is that the mention of pebbles in the story is rejected. What supports this is that Abdullaah ibn Mas’ood –RadhiAllaahu anhu- rebuked those whom he saw counting Tasbeeh upon pebbles.

This has been mentioned on the authority of Ibn Mas’ood via many chains, one of which has already preceded. If the use of pebbles forcounting Tasbeeh was that which the Messenger –sallAllaahu alayhi wa sallam-had relayed then it would not have been hidden from Ibn Mas’ood,inshAllaah.

Indeed this rebuke was adopted by some of those who graduated from the school of Ibn Mas’ood, including none other than Ibraheem bin Yazeed Nakhai, the scholar from Koofa, who used to prohibit his daughter from helping women braid thread together for prayer beads which they would use for Tasbeeh[8]!

Narrated by Ibn Abi Shaybah in ‘al-Musannaf’ (2/89/2) with a good chain.

[The Amount of Dhikr]

If the Dhikr were a lot, a person might perhaps say: It is not possible to enumerate exactly the amount counted upon fingers as is the waymentioned in the Sunnah.

The reply is: indeed this matter of contempt came from anotherBida’, which is the act of performing the Dhikr (remembrance) of Allaah much more than the limited amount – which Allaah the Most-Wise did not legislate. So this Bida’ necessitated another Bida’which is the prayer beads since, as far as I know, the most that has been mentioned in the authentic Sunnah is indeed one hundred andit is possible for the one used to doing so to count this easily on one’s fingers.

As for the hadeeth:

‘Whoever says one hundred times a day: ‘Laa ilaaha illAllaahwahdahu la shareeka lahu…..’ the hadeeth.

So the intent is: one hundred in the morning and one hundred in the evening; as is clearly mentioned in some of the authentic narrations and they have been explained in ‘Saheehah’ (2762).

As for what Ibn Abi Shaybah (2/391) narrated on the authority of Weeqa on the authority of Sa’eed bin Jubayr who said: Umar bin al-Khattab saw a man counting Tasbeeh with prayer beads he had, Umar said: What would be better than this would be for him to say: ‘SubhanAllaah …..’

This is rejected due to the following reasons: the disconnection between him and Sa’eed as well as Weeqa being weak and he is Ibn Eyaas who is layin in hadeeth (he is not discarded, he is upright in himself but his hadeeth are not precise).

If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers – which they agree is better – then this would have been sufficient evil since it is indeed rare that I see an old person count the Tasbeeh on his fingertips!

Indeed the people have also diversified innovating with this Bida’, so you see some of those who ascribe themselves to one of the Soofiorders wearing prayer beads around their necks![9]

Some of the people use prayer beads while they are talking to you or while they are listening to you talk! The last thing my eyes fell upon a few days ago was a man going along some streets, busy with people, on an ordinary bicycle and in one of his hands were prayer beads!!

They make a pretence to the people of not neglecting the remembrance of Allaah, even for the blink of an eye! Many of theseBida’ become the cause of the loss of an obligation. It has happened to me – and to others – many a time that I have given my Salaams to one of them and they have replied with just a signal, without saying as-Salaam! The evils of these Bida’ are innumerable. How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[10]

A Summary of what the Shaykh mentioned:

A- that prayer beads are a Bida’ which were not present at the time of the Prophet –sallAllaahu alayhi wa sallam- and were innovated after the Messenger –sallAllaahu alayhi wa sallam-[11], so how could it make sensethat the Messenger – alayhi asallam- would encourage his Companionsin a matter they did not know?!

B- That prayer beads oppose the guidance of the Messenger –sallAllaahu alayhi wa sallam: Abdullaah bin ‘Amr said: ‘I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam- counting the Tasbeeh with his right hand.’

C- Then prayer beads oppose the command of the Messenger –sallAllaahu alayhi wa sallam-, when he said to some women: ‘You should makeTasbeeh, Tahleel, Taqdees and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

D- Ibraheem bin Yazeed Nakhai, the scholar from Koofa, used to prohibit his daughter from helping women braid thread together for prayer beads which they would use for Tasbeeh!

E- As far as I know, the most that has been mentioned in the authentic Sunnah is indeed one hundred and it is possible for the one used to doing so to count this easily on one’s fingers.

F- If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers – which they agree is better – then this would have been sufficient evil since it is indeed rare that I see an old person count theTasbeeh on his fingertips!

G- How excellent was the saying of the poet: Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[12]

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.

Footnotes

[1] Headings were added for clarity (T.N.)

[2] What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’ (Prayer beads) is a newly created word, it was unknown to the Arabs.’

[3] To say ‘SubhanAllaah’ (T.N.)

[4] To say ‘La illaha ill Allaah’ (T.N.)

[5] ‘To say ‘SubhanAllaah al-Malikul Quddoos; or Subooh Quddoos Rabb al-malaikatu war-Ruhu; and it is possible that Taqdees means to say Allaahu Akbar’. (Mishkat al-Masabih (2/9) –Checked by shaykh Albani) (T.N.)

[6] Suyooti attributed it in ‘al-Manha’ to Nisa’ee and Ibn Majah and Shawkani followed him in that, however there is some speculation about this due to two points:

a- That Ibn Majah did not relate this narration at all.

b- That Nisa’ee narrated it in ‘al-Yawm wa Layla’ as is mentioned in ‘at-Thufah’ (3/325), so it was necessary to qualify it and I did not see this in the printed version.

[7] Suyooti followed him in this in ‘al-Manha’ & Shawkani was deceived by it.

[8] In this and what has preceded is a clear refutation of Shaykh al-Habashee in his claim that no-one has preceded me in rejecting prayer beads.

[9] Shaykh Abdullaah al-Ghamari, the shaykh of the Darqaweeyah order and other orders, encourage them saying: ‘There is nothing wrong with wearing prayer beads around the neck as it is the same as a writer placing his pen on his ear!’ How amazing it is when a Faqih makes a good analogy because this is the most baseless analogy on the face of this earth as it is built upon fabricated ahadeeth.

[10] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’(T.N.)

[11] What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’ (Prayer beads) is a newly created word, it was unknown to the Arabs.’

[12] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’(T.N.)

Some Narrations of the Imaams of Sunnah Concerning the Excellence of the Companions

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Taken from the Book – ‘The Narrations Mentioned by Imaams of the Sunnah in the Chapters of ‘Aqeedah from the Book ‘Siyaar ‘Alaam an-Nubala’ 

Researched By Jamaal bin Ahmad bin Basheera Baadee  
Translated by Abbas Abu Yahya 

Introduction 

Verily Allaah Azza wa Jal has praised the Companions of His Messenger -sallAllaahu alayhi wa sallam- in many places in His noble Book.  He has praised them with the best and most complete of characteristics.  Allaah blessed them with His being pleased with them and with repentance.  He informed them of what He has prepared for them of a generous reward and an eternally great recompense in Paradise.

Allaah said: <<And the first to embrace Islaam of the Muhâjirûn(those who migrated from Makkah to Al-Madinah) and the Ansaar(the citizens of Al-Madinah who helped and gave aid to theMuhâjirûn) and also those who followed them in Faith, Allaah is well-pleased with them as they are well-pleased with Him.  He has prepared for them Gardens under which rivers flow (Paradise) to dwell therein forever.  That is the supreme success.> >[Taubah:100]

Allaah said: << Allaah has forgiven the Prophet, the Muhajirûn(Muslim emigrants who left their homes and came to Al-Madinah) and the Ansaar (Muslims of Al-Madinah) who followed him in the time of distress (Tabûk expedition, etc.), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance.  Certainly, He is unto them full of Kindness, Most Merciful. >> [Taubah: 117]

Allaah said: <<Muhammad is the Messenger of Allaah and those who are with him are severe against disbelievers and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure.  The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurât (Torah) but their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, then it becomes thick and stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them.  Allaah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). >> [al-Fath: 29]

Allaah said: << Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later).  Such are higher in degree than those who spent and fought afterwards.  But to all, Allaah has promised the best (reward).  And Allaah is All-Aware of what you do.  >>[al-Hadeed: 10]

Allaah said:<<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him and helping Allaah (i.e. helping His religion) and His Messenger.  Such are indeed the truthful (to what they say);-And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them and have no jealousy in their breasts for that which they have been given (from the booty of Banî An-Nadîr) and give them (emigrants) preference over themselves, even though they were in need of that.  And whosoever is saved from his own covetousness, such are they who will be the successful.>>[al-Hashr:8-9]

Shaykh ul-Islaam Ibn Taymeeyah said, explaining the first Aayah: ‘Allaah made a share of what He mentioned and prepared for the Companions, of Him being pleased with them and Paradise for those who followed the Companions in goodness.’[i]

He continues saying:‘So whoever follows the first to embrace Islaam, then he is from them.  They are the best of people after the Prophets.  Indeed the Ummah of Muhammad is the best Ummah that came for the people and the Companions are the best of the Ummahof Muhammad.’[ii] Then he derived from this principle an important issue, which is the obligation of following the Companions in what they were upon of knowledge, action and Deen for the one who wants success and salvation.

Shaykh-ul-Islaam said: ‘Due to this, knowing the statements of the Companions concerning knowledge, Deen and their actions, is better and more beneficial than knowing the statements and actions in all sciences of the Deen and its actions of those who came later such as in Tafseer, principles of the Deen and its branches, Zuhud, worship, manners, Jihad etc.  This is because the Companions are better than those who came after them as the Book and the Sunnah indicate. So following the Companions is better than following those after them. Having knowledge of their Ijmaa’ (consensus) and disputes about knowledge and Deen is better and more beneficial than having knowledge of what is mentioned of the Ijmaa’ and disputes of other than them.  This is because their Ijmaa’ is nothing other than faultless and if they disputed, then the truth never escaped them.’[iii]

The Messenger of Allaah –sallAllaahu alayhi wa sallam- testified to their goodness and excellence.  He said in a hadeeth which is narrated ofhim by Abdullaah bin Mas’ood –RadhiAllaahu anhu: ‘The best of the people[iv] are of my generation, then those who came after them, then those who came after them.  Then there will come a people whose testimony will precede their oath and their making an oath is their testification.’[v]  I

maam an-Nawawee -Rahimullaah- said: ‘The scholars are in agreement that the best generation is the Messenger’s -sallAllaahu alayhi wa sallam-generation and the meaning here is the Companions.’[vi]

Ibn Hajr -Rahimullaah- said: ‘A generation is a people in one close period of time who participated in a matter from the matters of concern.’ He continues saying:‘The meaning here of ‘the generation of the Prophet -sallAllaahu alayhi wa sallam’ in this hadeeth is the Companions.’[vii]

The noble Companion Abdullaah bin Mas’ood –RadhiAllaahu anhu- has an amazing statement where he describes the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: ‘Indeed Allaah looked at the hearts of His slaves and He found the heart of Muhammad to be the best of the hearts of His slaves so He chose him for Himself and sent him with His Message.  Then Allaah looked into the hearts of His worshippers after the heart of Muhammad -sallAllaahu alayhi wa sallam-and He found that the hearts of Muhammad’s Companions were the best of the hearts of His worshippers, so He made them the ministers for His Prophet and they fought for His religion.’[viii]

Also, on the authority of Abdullaah bin Mas’ood –RadhiAllaahu anhu- who said: ‘Whoever from amongst you wants to follow, then he should follow the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- since their hearts were the most righteous in this Ummah, the deepest in knowledge, the most natural, the most correct in guidance and were in the best condition.  The Companions were people whom Allaah chose to be with His Prophet and to establish His religion.  So know their excellence and follow them in their footsteps, for indeed they were on the correct guidance.’[ix]

Ahl-ul-Sunnah wal-Jamaah have, during what has passed in history and time, in different places and countries, implemented the command of their Lord –Ta’ala- and the command of the Messenger of Allaah –sallAllaahu alayhi wa sallam- that they should honour and respect the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- with their hearts and their tongues.

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- says: ‘From the principles of Ahl-ul-Sunnah wal-Jamaah: is the honour and veneration in their hearts and on their tongues for the Companions of the Messenger of Allaah  -sallAllaahu alayhi wa sallam-  just as Allaah describes them in His saying:  << And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed.  Our Lord!  You are indeed full of kindness, Most Merciful.’>> [Hashr: 10]

Likewise, in obedience to the Prophet -sallAllaahu alayhi wa sallam- when he said: ‘Do not curse my Companions.  I swear by Him in Whose Hand is my soul, if one of you spent the like of mount Uhud in gold, you would not reach the equivalent of a Mudd (a certain weight) of one of the Companions, not even half a Mudd.’[x]

Ahl-ul-Sunnah accept what is mentioned in the Book, the Sunnah andIjmaa’ regarding their excellence and rank.’[xi]

The Rawafidah,[xii] Khawarij[xiii] and Nawaasib[xiv] opposed Ahl-ul-Sunnah wal-Jamaah in this issue; they did not keep to the bequest of the Messenger of Allaah -sallAllaahu alayhi wa sallam- regarding the rights of his Companions. As for the Rawafidah, they brought the Bida’ of (text)that they claimed the Prophet -sallAllaahu alayhi wa sallam- stated about ‘Alee bin Abee Taalib –RadhiAllaahu anhu- with which they would not have an excuse to leave the Khilafah of ‘Alee, a statement that he was sinless and whosoever opposed him had committed disbelief.  Then, as a consequence, they made Takfeer of all the Companions except veryfew in number.  They claimed that the Companions hid these statements and changed the religion.  The Rawafidah sought closeness to Allaah – as they claim – by cursing and reviling the Companions –RadhiAllaahu anhum.  Abu Bakr and Umar –RadhiAllaahu anhumaa-received the most of their oppression and extreme lies.[xv]

As for the Khawarij, then they made Takfeer of ‘Uthmaan and ‘Alee and of those who followed them and they also made Takfeer of both groups who took part in the battle of Siffeen.[xvi]  As for the Nawaasib, their evil belief led them to hate ‘Alee bin Abee Taalib –RadhiAllaahu anhu- and they belittled him.  They exaggerated in this until they accused him of evil, oppression and that he wanted the Duniya. Then their condition and their hatred and enmity continued until they belittled the rest of Ahl ul Bayt (the family of the Prophet), especially al-Hassan bin ‘Alee–RadhiAllaahu anhu.

[i] ‘Majmoo al-Fatawa’13/23

[ii] ‘Majmoo al-Fatawa’13/24

[iii] ‘Majmoo al-Fatawa’13/24

[iv]  In the narration of Imraan bin al-Hussain –RadhiAllaahu anhu – : ‘the best of my Ummah’

[v]  Agreed upon, narrated by Bukhari in the beginning of ‘The book of the excellence of the Prophet’s Companions’ in his saheeh. & by Muslim in ‘The book of the excellence of the Companions –RadhiAllaahu anhum’ in the chapter ‘Excellence of the Companions then those after them, then those after them.’

[vi]‘Sharh an-Nawawee’16/84.

[vii] ‘Fath ul-Bari’7/5.

[viii] Narrated by Imam Ahmad in al-Musnad 1/379, Tayyalisi in al-Musnad p.23, Ibn al-Arabi in al-Mu’jaam 2/84, Khateeb al-Bagdadi in ‘al-Faqeehi wal-Mutafaqihi’2/100 & al-Bayhaaqi in ‘al-Itiqaad’p.208.

[ix] Narrated by Ibn AbdulBarr in ‘Jamia Bayaan al-Ilm wa Fadleehi’2/97.

[x] Narrated by Muslim in ‘The book of the excellence of the Companions –RadhiAllaahu anhum-. Chapter: TheProhibition of Cursing the Companions –RadhiAllaahu anhum-. 4/1967

[xi]  ‘Majmoo al-Fatawa’3/152

[xii]  Shaykhul-Islaam said: ‘From the time Zayd rebelled, the Shia split into the Rafidah and the Zaydeeyah. When Zayd was asked about Abu Bakr and Umar he said ‘May Allaah have mercy upon them,’ and the people rejected him.  He said to them: Rafadtumoonee (you have rejected me) so they were called the Rafidah, because they rejected him. Those who did not reject him from the Shia were called Zaydeeyah, since they ascribed themselves to him.’(Minhaaj as-Sunnah) 1/35.

This clarifies for us that the reason for them being Rafidah was their hatred for Abu Bakr & Umar –RadhiAllaahu anhumaa–, their cursing them and not accepting them as leaders.

Abdullaah bin Ahmad said: ‘I asked my father: ‘Who is a Rafidee?’

He answered: ‘He who curses Abu Bakr and Umar.’ narrated by al-Khalaal in ‘as-Sunnah’p.492.

[xiii] They were given this title because they rebelled against the Imam ‘Alee bin Abee Taalib –RadhiAllaahu anhu.  From the most important of their beliefs is: making Takfeer of people who commit major sins, they say that these people will be in the Hell-fire eternally.

They also say that the Khilafah can be from other than the Quraish.

They make Takfeer of ‘Uthmaan, ‘Alee, Talha, Zubair and ‘Aeysha –RadhiAllaahu anhum- they also call forrebellion against evil leaders, they are many different sects.

(See: ‘Makaalaat al-Islaameeyeen’ by ‘Ashaari 1/189, & ‘al-Farq bayn al-Firq’by Bagdadi p.55 & p.97.

[xiv] Nawaasib: They are those who openly declare Ahl-ul-Bayt to be enemies.

[xv]  See: ‘Majmoo al-Fatawa’ 3/356.

[xvi] ‘Majmoo al-Fatawa’ & ‘al-Khuttat al-Miqreezeeyah’ 2/354.

Fiqh of the Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

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By Dr. Muhammad Deeya ar-Rahman al-Azamee
Translated By Abbas Abu Yahya

After knowing the authenticity of a hadeeth or its weakness, then it becomes obligatory to busy yourself with its understanding since that is the fruit of this knowledge.  Indeed a foundation without a building upon it is like a house which is demolished as Khateeb said in the introduction to his book ‘Muaalim’.

Al-Haakim said:

‘As for the Fuqaha (scholars of Sharia’) of Islaam, the people ofQiyaas (analogy), opinions, derivation, debate and reflection are well-known in every age and are people of every country.  However we will mention here, in this place by Allaah’s permission, the Fiqh of hadeeth according to its people as evidence so that the people who work in and study this science thoroughly (Muhadditheen) are not ignorant of the Fiqh of hadeeth as it is a portion from the categoriesof this knowledge.’[1]

Then he lists the names of these Muhadditheen al-Fuqaha with a brief mention of their Fiqh, so from them are:

Muhammad bin Sheehab az-Zuhri, Yahya bin Sa’eed al-Ansaari, AbdurRahman bin ‘Amr al-Awzaee, Sufyaan bin Uyaina al-Hilaalee, Abdullaah bin al-Mubarak, Yahya bin Sa’eed al-Qataan, AbdurRahman bin Mahdi, Yahya bin Yahya at-Tameemee.

Regarding Ahmad bin Hanbal, ash-Shafi’ee said:

‘I left Baghdad and I never left behind anyone who had more understanding of the Deen, was more abstinent from the Duniya, more pious or more knowledgeable than Ahmad bin Hanbal.’

(The list continues with:) ‘Alee bin Abdullaah bin Jafar al-Madeeni, Yahya bin Ma’een, Ishaaq bin Ibraheem al-Hanthaali, Muhammad bin Yahya ath-Thuaali, Muhammad bin Isma’eel al-Bukhari, Abu Zur’ah Ubaydillaah bin AbdulKareem, Abu Hatim Muhammad bin Idrees al-Hanthaali, Ibraheem ibn Ishaaq al-Hanthaali, Muslim bin al-Hajjaj al-Qushaayri, Abu Abdullaah Muhammad bin Ibraheem al-Abdi, ‘Uthmaan bin Sa’eed al-Darmi, Abu Abdullaah bin Muhammad bin Nasr al-Marwazi, Abu AbduRahman bin Shu’aib an-Nisaaee, Abu Bakr Muhammad bin Ishaaq bin Khuzaymah, Abu Daawood, Muhammad bin AbdulWahhab al-Abdi, Abu Bakr aj-Jaarudi, Ibraheem bin Abee Taalib, Abu ‘Isa at-Tirmidhi, Musa bin Haroon al-Bazaar, al-Hasan bin ‘Alee al-Ma’mari, ‘Alee bin al-Hussain bin al-Junaid, Muhammad bin Muslim bin Warah, Muhammad bin ‘Aqeel al-Balkhi and other than them.

From the Fuqaha of Ahl-ul-Hadeeth is Abu Bakr an-Neesaabooree of whom Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him –said:

‘Abu Bakr an-Neesaabooree was an Imaam in Fiqh and hadeeth, he was concerned with the Ahadeeth of Fiqh and with the variantwordings of the Ahadeeth.  He was close to the way and knowledgeof Ahl-ul-Hadeeth such that he was not biased towards the sayings of any of the Fuqaha, just as the famous Imaams of Hadeeth were not.’[2]

Then he continues:

‘As for Bukhari and Abu Daawood, then they are two Imaams inFiqh from the people of Ijtihaad.  As for Muslim, Tirmidhee, Nisaaee, Ibn Maja, Abu Ya’ala, al-Bazaar and those similar to them then they were upon the madh-hab of Ahl-ul-Hadeeth.  They were not blind-followers of any single individual from amongst the scholars, nor were they absolutely from the Imaams of Ijtihaad, but rather they were not inclined to take the sayings of the Imaams of hadeeth such as Shafi’ee, Ahmad, Ishaaq, Abu Ubayd and their likes.’

He continues:

‘As for al-Bayhaqi then he was on the Madh-hab of ash-Shafi’ee, supporting it with its general statements.  Daraqutnee also inclined towards the Madh-hab of Shafi’ee and the Imaams of the chains of narrations (asaaneed) and hadeeth, but he was not like al-Bayhaqi in blindly following Shafi’ee.  So, even though al-Bayhaqi carried outIjtihaad in many issues, the Ijtihaad of Daraqutnee was stronger than his as he was more knowledgeable and had a stronger comprehension than him (i.e. al-Bayhaqi).’[3]

He continues:

‘From them there were those who specialised with some of the scholars just as Abu Daawood specialised with Ahmad bin Hanbal so they are more inclined to the Madh-hab of Ahl-ul-Hijaaz – such as Maalik and his likes– than the Madh-hab of Ahl-ul-Iraq  – the likes of Abu Hanifah and Thawree.’  The end of Shaykh ul-Islaam’s saying.

‘Knowledge of the Fiqh of hadeeth cannot be achieved except if the different paths of the hadeeth are gathered just as Imaam Ahmad said: ‘If the different paths (narrations) are not gathered, the hadeeth cannot be understood.  The hadeeth are explained, some by others.’[4]

Yahya bin Ma’een said: ‘If a hadeeth was not written with 30 different chains, we would not have understood it.’[5]

Imaam Shafi’ee authored a booklet in ‘Ihktilaaf of hadeeth’, then Ibn Qutaybah followed him in that as did Abu Yahya Zakareeyah bin Yahya as-Saajee, Tahawee, Tabaree, Ibn Abdul Barr and Ibn al-Jawzi.  All of this shows the importance of Fiqh ul-Hadeeth to theMuhadditheen, researchers and those who extrapolate rulings.  This is what al-Khateeb indicated in his book ‘al-Kafaya’:

‘If it were not for the concern of As-haabul-Hadeeth (the companions of hadeeth) with the precision of the Sunnan, gathering them, extracting them from their sources and researching the different paths, the Sharia’ would have become void and its rulings would have been cancelled out because the rulings were extrapolated from preserved Athaar (narrations) and they took benefit from the transmitted Sunnan.’

* Taken from ‘Mu’jam Mustalah al-Hadeeth wa laataif al-Assaneed’ p. 296-300

[1] Ma’reefat ‘uloom al-hadeeth p.63

[2] Majmoo’al-Fatawa (24/146) & similarly Ibn Salah in ‘Mareefat az-Zeeyadat’ in al-Muqnaa’(1/191)

[3] Majmoo’al-Fatawa (20/40-41)

[4] Al-Jama’ by al-khateeb (2/212)

[5] Al-Jama’ by al-khateeb (2/212)

Ahl-ul-Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

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By  Dr. Muhammad Deeya ar-Rahman al-Azamee
Translated By Abbas Abu Yahya

Shaykh ul-Islaam said: ‘We do not mean to limit Ahl-ul-Hadeeth just to those who convey hadeeth, write them or narrate them but we mean by them: everyone who rightfully memorises the hadeeth, knowing them and understanding their apparent and hidden meanings and following them in what is apparent and hidden, and also the people of al-Qur’aan.’

He continues:

‘The least of their traits is: love of the Qur’aan and hadeeth, researching them, seeking their meanings and practising that which they know is binding upon them.  The Fuqaha of hadeeth are better informed about the Messenger –sallAllaahu alayhi wa sallam– than Fuqaha other than them.’[1]

He mentions:

‘Ahl-ul-Hadeeth are those about whom the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘What I am upon and my Companions.’  And in another narration: ‘It is the Jamaah, The Hand of Allaah is over the Jamaah.’[2]

Ahl-ul-Hadeeth are the best people of the Duniya, as Hafs bin Ghayaath said.[3]

Shafi’ee said: ‘If I see a companion of Hadeeth then it is as if I see a man from the Companions of the Prophet –sallAllaahu alayhi wa sallam– he is of that status.’

He also said:

‘May Allaah reward them with goodness on our behalf, they preserved the foundation for us so they have an excellence over us.’[4]

‘Alee bin al-Madini said: ‘There are no people better than the companions of Hadeeth.  The rest of the people were in search of the Duniya while they were establishing the Deen.’[5] i.e. the Sunnah.

Hafidh Ibn Rajab said:

‘Ahl-ul-Hadeeth are an authority in knowing hadeeth and knowing the authentic from the weak hadeeth.’[6]

The Prophet –sallAllaahu alayhi wa sallam– supplicated for illumination of the one who busies himself with the knowledge of hadeeth, memorizing it, conveying it and understanding it.  He –sallAllaahu alayhi wa sallam– said: ‘May Allaah illuminate the person who hears a hadeeth from me and memorizes it until he conveys it.  Perhaps a person who carries Fiqhconveys it to someone with more Fiqh than that person and perhaps the carrier of this Fiqh is not a Faqihi.’[7]

Hafidh Abu Bakr Ahmad bin ‘Alee al-Khateeb al-Bagdadispecifically authored a book which he called ‘Sharf Ashaabul-hadeeth’ (the nobility of the companions of hadeeth).  In it mentions Ahadeeth and Athaar from the Companions, Ta’bieen, kings,ministers and others from those who followed them about the excellence of knowledge of hadeeth, being busy with it and the nobility of its people over those of Ahl-ul-Bida’ and those of misguidance from the Zinaadiqa (heretics) who concerned themselves with the knowledge of rhetoric and philosophy.  This book is a masterpiece in this subject.’

* Taken from ‘Mu’jam Mustalah al-Hadeeth wa laataif al-Assaneed’ p.61-63

[1] Majmoo’al-Fatawa (4/95)

[2] Majmoo’al-Fatawa (3/345-347)

[3] Al-Ilma’ p.27

[4] Masalat al-‘Uloo wal Nazool p.45

[5] Masalat al-‘Uloo wal Nazool p.45

[6] Jama’ al-Aloom wal Hikam (2/105)

[7] Narrated by Abu Dawood (4/69), Tirmidhee (5/33) by way of Umar bin Sulayman from the son of Umar bin al-Khattab, on the authority of Abdurrahman bin Abaan, on the authority of his father, on the authority of Zayd bin Thabit –RadhiAllaahu anhu – Marfoo’.  It was also narrated by Ibn Majah (1/84) a different way on the authority of Zayd bin Thabit.  Tirmidhee said it was Hasan and he also said: ‘and in this chapter it is also narrated on the authority of Abdullaah bin Mas’ood, Muadh bin Jabal, Jubayr bin Mut’im, Abu Darda and Anas – RadhiAllaahu anhum Jameean.’

The Status of the Messenger and His Rights upon us – Shaykh Rabee

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Compiled by   The Eminent Shaykh, the Muhaddith Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah and peace and prayers be upon the Messenger of Allaah and upon his family and his companions and all those who follow his guidance.

To Proceed:

This is a lecture explaining the status of the Messenger of Allaah and his rights upon this Ummah, which is the Ummah of those who have accepted Islaam and of those who are called to Islaam, from the Jinnand mankind.

Indeed the noble Messenger of Allaah – sallAllaahu alayhi wa sallam – has a great status, and a very high position which none from the creation can reach, since he is the leader of the sons of Adam on the Day of Judgment.  Adam and whoever came after him is under the Messenger’s flag- sallAllaahu alayhi wa sallam.

He was given the great intercession which the other great Messengers excused themselves from.  This great intercession that Allaah chose especially for him and preferred it for him above all the worlds.

Without doubt, his Lord Azza wa Jaal honored him and favoured him with abundant miracles which Allaah never gave to the other Prophets – Alayhim as-Sallam- and yet Allaah has given all of them high positions.

On the authority of Abu Huraira that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ” I was preferred over the other Prophets with six things: I was given eloquent speech, victory by frightening the enemy, the war-booty was made permissible for me, the earth was made as a means of purification and a place of worship, I was sent to all of creation and Prophet hood was completed with me.”

Saheeh Muslim (523)

As for the hadeeth of Jaabbir: ” … and I was given the right of intercession.”

Bukharee (328) and Muslim (521)

Allaah Ta’ala said, in clarifying the status of the Messenger of Allaah and explaining his noble characteristics:

<< Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty, he is anxious over you.  For the believers he is full of pity, kind, and merciful. >> [at-Tauba: 128]

And Allaah Ta’ala said:

<< Indeed Allaah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the Qur’aan), and purifying them, and instructing them in the Book  and Al­-Hikmah, whilst before that they had been in manifest error.>> [Aal-Imraan: 164]

Allaah Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah.  And verily, they had been before in manifest error>> [Jummah: 2]

Allaah Ta’ala said:

<< O Prophet! Verily, We have sent you as a witness, a bearer of glad tidings and a warner.  As one who invites to Allaah, by His permission, and as a lamp spreading light.  Announce to the believers the glad tidings that they will have from Allaah, a Great Bounty.  And obey not the disbelievers and the hypocrites and harm them not.  And put your trust in Allaah, Sufficient is Allaah as aWakeel (Trustee, or Disposer of affairs). >> [Ahzaab: 45-48]

Allaah Ta’ala said, praising the Messenger and mentioning him and his status with Allaah and His blessings upon him:

<< Have We not opened your chest (heart) for you? And removed from you your burden, which weighed down your back? And raised high your fame?>> [ash-Sharh: 1-4]

Ibn Abbas said: ‘Exposed him to the light of Islaam.’

Sahl said: ‘With the light of Islaam.’

Al-Hasan said: ‘He filled him with wisdom and knowledge and He removed from you your burden which weighed down on your back.’

Imam as-Sa’adee -May Allaah have mercy upon him – said: “We will enrich him due to the legislations of the Deen and the Da’wah to Allaah, characterize him with noble manners and made him concerned with the hereafter and the ease of doing good actions, so he was not constrained nor oppressed << And removed from you your burden, Which weighed down your back? >>  And We removed from you your burden which weighed down heavy on your back is like the saying of Allaah Ta’ala: << That Allaah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path >> [al-Fath : 2]

<< And raised high your fame? >>

That we have raised your rank and we have made for you good high praise which none from the creation can reach.  So, Allaah is not mentioned except that His Messenger Muhammad – sallAllaahu alayhi wa sallam – is mentioned along with Him, like when entering into Islaam, also in the call to the prayer, the Iqama (the call at the time of standing for the obligatory prayer), in sermons and many other places where Allaah raises the mention of His Messenger Muhammad – sallAllaahu alayhi wa sallam.  His Ummah has love in their hearts for him and a highly regarded place, with splendour which no one other than him can have, which comes second to loving Allaah Ta’ala.

So, may Allaah reward him, on behalf of his Ummah, the best of what a Prophet can be rewarded with, on behalf of his Ummah.”  See ‘Tafseer as-Sa’adee’ for this Soorah.

Allaah swears with the Messenger’s great rank and He says:

<< Verily, by your life, in their wild intoxication, they were wandering blindly. >> [al-Hijr: 72]

Ibn Katheer -May Allaah have mercy upon him – said: ‘Allaah Ta’ala swears with the life of His Prophet – sallAllaahu alayhi wa sallam, and this is a great honour, a lofty station and befitting glory.

Umar bin Maalik an-Nakree said on the authority of Abu Jooza’ on the authority of Ibn ‘Abbas that he said: Allaah did not create anything, nor exempted anyone, more noble to Him than Muhammad – sallAllaahu alayhi wa sallam – and I have never heard that Allaah swears with the life of anyone other than the Messenger – sallAllaahu alayhi wa sallam.

Allaah says: <<Verily, by your life, in their wild intoxication, they were wandering blindly.>>

He says ‘by your life, by your life span, by your stay in the world, indeed in their wild intoxication they are blinded, i.e. that they play around.

And in another narration on the authority of Ibn Abbas: they are confused.

Allaah Ta’ala said, owing to His concern over His Messenger and His protecting him and honouring him:

<< By the forenoon (after sun-rise); And by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you.And indeed the Hereafter is better for you than the present (life of this world).

And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.  Did He not find you an orphan and give you refuge? And He found you unaware and guided you?

And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)?  Therefore, treat not the orphan with oppression, repulse not the beggar and proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).  > > [Soorah Dhuh]

Ibn Katheer said: Imaam Ahmad said: Abu Na’eem narrated to us that Sufyaan narrated to us on the authority of al-Aswaad bin Qayees that, I heard Jundub saying: The Prophet – sallAllaahu alayhi wa sallam – fell ill, so due to this he did not stand for the prayer for one or two nights.  Then, a woman came and said: O Muhammad, I do not see you except that your shaytaan has left you. [She said this meaning that he was not on guidance] so Allaah revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you>>

Ibn Katheer said: What was narrated by Bukharee and Muslim and Tirmidhee and Nisaa’ee from the way of al-Aswaad bin Qayees on the authority of Jundub bin Abdullaah al-Bajalee, then al’Alqee narrated with his narration, and also in the narration of Sufyaan bin ‘Uaynah on the authority of al-Aswaad bin Qayees, who heard Jundub say: Jibraeel delayed in coming to the Messenger of Allaah – sallAllaahu alayhi wa sallam – so the Mushrikoon said Muhammad’s Lord has forsaken him, then Allaah Ta’ala revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you. >>

Ibn Katheer continues:

This is an oath from Allaah Ta’ala where He swears by the forenoon (after sunrise) and of what He made in it of light.

<<And by the night when it is still (or darkens)>>

Which means it has become peaceful and dark -this was stated by Mujhaid, Qatadah and ad-Dhihaak and by other than them.  This is proof of the capability of the Creator.

Regarding the saying of Allaah Ta’ala:

<<Your Lord has neither forsaken you >>

Which means: Allaah did not leave the Messenger.

And : << nor hated you. >>

Which means: Allaah does not hate the Messenger.

<<And indeed the Hereafter is better for you than the present (life of this world). >>

Which means: ‘the place in the hereafter is better for you than this place.’  This is why the Messenger of Allaah – sallAllaahu alayhi wa sallam –was the one who abstained the most from this duniya from amongst the people and he was the one who rejected it the most out of the people, as is well-known [ by necessity ] from his biography.

So, when he was given the choice, at the end of his life, between staying in this duniya until its end and then entering into Paradise, or proceeding to Allaah Azza wa Jal, he chose what was with Allaah over this despicable, lowly Duniya.

The Messenger – sallAllaahu alayhi wa sallam – said: ‘I have no want of this earth.  Indeed my example and the example of this world, is like a rider who takes a nap under a tree, then he leaves that place and moves on.’

<< And verily, your Lord will give you (all good) so that you shall be well-pleased.  >>

Which means: (i.e. pleased) with what Allaah has prepared for him in the hereafter of the gardens of Paradise and great blessings, seeing his Lord and the lake, the intercession and the rest of what Allaah has honoured him with in the hereafter.

Then, Allaah mentions what He granted him of blessings.  Allaah protected him when he was an orphan and sheltered him until He chose him for His message.  He revealed the Book and the Wisdom to Him and taught him that which he did not know and what Allaah bestowed upon him was great.

Qadi ‘Aayaad -may Allaah have mercy upon him – said in his book ‘ash-Shifaa bi-Taareef Haqooq al-Mustafa’:   ‘This Soorah contains what Allaah honoured the Messenger with, praising him and Allaah exalting him, in six ways:

1- Allaah took an oath for him, regarding what Allaah had informed him about, in His Ta’ala saying:<< By the forenoon (after sun-rise); And by the night when it is still (or darkens);  >>

Which means: ‘I swear by the Lord of the forenoon (after sunrise)’, – this is from the greatest degrees of support.

2- An illustration of the Messenger’s status with Allaah and Allaah’s favour upon him, where Allaah says: << Your Lord has neither forsaken you nor hated you. >>

Which means: He did not leave you and did not hate you.  It has been said that it means, He did not neglect you after choosing you.

3- Regarding the saying of Allaah Ta’ala : << And indeed the Hereafter is better for you than the present (life of this world).  >> Ibn Ishaaq said: What you have in recourse to Allaah is greater than what Allaah has given you, of honour, in this world.

Sahl said: what has been stored for you, of the intercession, and the place of noble standing (maqaama Mahmooda) is better for you than what you have been given in this world.

4- Allaah Ta’ala’s saying << And verily, your Lord will give you (all good) so that you shall be well-pleased.   >>

This Ayaah is comprehensive: it contains all the different points of honour, types of happiness and the various blessings in the two worlds and more.

Ibn Ishaaq said: Allaah will make the Messenger pleased with success in the Duniya, and reward in the Hereafter.  It has been said that is the lake in Paradise and the intercession of the Messenger.

5- What Allaah has prepared for him from His blessings.  Allaah assigned bounties from Himself and blessings in the rest of theSoorah; from the guidance of Allaah where He guided the Messenger or guiding the people by the Messenger – this difference in meaning is due to the different Tafseer.

The Messenger had no wealth and Allaah made him wealthy by what He had given him, or by what Allaah had placed in his heart due to contentment and wealth.  The Messenger was an orphan and his uncle became affectionate to him and sheltered him.

It has been said: Allaah sheltered him – Allaah reminds him with this great favour and what is known, from Tafseer, is that Allaah did not neglect the Messenger when he was young, in a poor state and an orphan before he was well known as a Prophet.  Allaah did not forsake him, nor did He hate him, so what about after Allaah appointed and chose him for Prophet Hood.

Allaah commanded His Messenger to manifest His blessings upon him and to be thankful for what He had honoured him with, by announcing it and to commend it by mentioning this blessing, due to the saying of Allaah Ta’ala << And proclaim the Grace of your Lord (i.e. the Prophet hood and all other Graces) >> since, indeed, being thankful of blessings is talking about them.  This was specific for the Messenger and general for his Ummah.

Part 2 – The Excellence of the lineage of the Messenger

On the authority of Waatheelah bin al-Asqa -radiAllaah anhu – who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say: ‘Certainly Allaah chose a branch from the son of Isma’eel and chose the Quraish from this branch. He chose Bani Hashim from the Quraish, and He chose me from Bani Hashim.’

On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I was sent from the best of all the generations of the children of Adam, generation after generation until I was in the generation in which I was sent.’
Bukharee – Characteristics (3557)

He was Abul-Qaasim Muhammad bin Abdullaah bin Abdul Muttalib bin Hashim bin Abd Munaf bin Qoose bin Keelab bin Marra bin Ka’ab bin Luu’ee bin Ghalib bin Fahr bin Malik bin an-Nadhr bin Kananah bin Khuzaimah bin Mudrikah bin Ilyaas bin Madhar bin Nazzar bin Ma’d bin Adnaan. Up to here there is an agreement about its authenticity, as for after Adnaan then there is a difference of opinion.

There is no difference that Adnaan was from the sons of Isma’eel bin Ibraheem. What is correct is that Isma’eel was the one to be slaughtered, and that it was Ishaaq is incorrect.

Part 3 – The Messenger’s beautiful physical characteristics

On the authority of Abu Ishaq who said I heard al-Bara say: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – was the handsomest of all the people and had the best appearance. He was neither very tall nor was he short.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Also on the authority of al-Bara who said: The Prophet – sallAllaahu alayhi wa sallam – was of a moderate height having broad shoulders, his hair reached his ear-lobes. I saw him in a red cloak and I had never seen anyone more handsome than him.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Ishaq who said that al-Bara was asked: ‘Was the face of the Messenger of Allaah – sallAllaahu alayhi wa sallam – as bright as a sword?’ He said: ‘No, as bright as the moon.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of ‘Abdullah bin Ka’b who said: I heard Ka’b bin Malik talking when he stayed behind from the battle of Tabuk, saying: ‘When I greeted the Messenger of Allaah – sallAllaahu alayhi wa sallam – his face was glittering with happiness. Whenever Allaah’s Messenger was happy his face used to light up, as though it were a piece of the moon, and we used to know it (his happiness) from his face.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Anas – radiAllaah anhu – who said: I never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Messenger of Allaah – sallAllaahu alayhi wa sallam – nor did I smell a fragrance or perspiration better than the fragrance or perspiration of the Messenger of Allaah – sallAllaahu alayhi wa sallam.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Juhaifa who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam – went to a place called al-Batha’ at noon, performed wudu and prayed two Rakat Zuhr prayer and a two Rakatfor the ‘Asr prayer. A spear was planted before him and passersby were passing in front of it. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice and its fragrance was nicer than musk.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Part 4- His Noble Manners

Allaah Ta’ala said:

<< Noon. By the Pen and what the (angels) write (in the Records of men). You are not, by the Grace of your Lord, a madman. And verily, for you will be an endless reward. And verily, you are on an exalted standard of character. >>

‘Aeysha –radiAllaah anha – said: ‘That his manners were that of the Qur’aan.’

Allaah Ta’ala said:

<<And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh­ hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). >>

[al-Imran:159]

On the authority of Abdullah bin ‘Amr bin al-Aaas -radiAllaah anhumma –who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never used bad language neither did he say or do evil acts. He used to say ‘The best amongst you are those who have the best manners.’

Bukhari

On the authority of ‘Aeysha -radiAllaah anha – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- was never given the choice between two matters, except that he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would be the farthest away from it from amongst the people.

Allaah’s Messenger -sallAllaahu alayhi wa sallam- never took revenge for his own sake but when what Allaah had prohibited was transgressed,then he would take revenge for Allaah’s Sake.’

Bukhari

On the authority of Abu Sa’eed al-Khudri -radiAllaah anhu – who said: ‘that the Prophet was shyer than a virgin in her private living quarters.’

Bukhari

On the authority of Abu Huraira -radiAllaah anhu – who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never criticized any food, if he liked it he would eat it otherwise, he would leave it.’

Bukhari

On the authority of Anas bin Malik -radiAllaah anhu – who said: ‘I served the Messenger of Allaah -sallAllaahu alayhi wa sallam- for ten years. I swear by Allaah, he never said a harsh word to me nor did he question me as to why I had done such-and-such or why I had not done such-and-such in a particular way.’

In another wording: ‘I served him on journeys and while resident. I swear by Allaah he never said to me about what I did ‘Why did you do this like this?’ or about something that I had not done, ‘Why did you not do this in this way?’

Muslim

Also on the authority of Anas -radiAllaah anhu- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam – was the best of the people in his manners.’

Muslim

On the authority of Jabir bin Abdullah -radiAllaah anhu – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- never said no to anything that he was asked for.’

Muslim

On the authority of Anas –radiAllaah anhu– who said Allaah’s Messenger -sallAllaahu alayhi wa sallam- was never asked for anything for the sake of Islaam except that he would give it.

Anas mentions that a man came to him and so he gave him some sheep.  The man then went back to his people and said: ‘O people accept Islaam, for Muhammad gives so much charity he has no fear of want.’

Muslim

On the authority of Ibn Abbas -radiAllaah anhuma- that Allaah’s Messenger -sallAllaahu alayhi wa sallam- was the most prolific of people in doing good. He was generous to the utmost in the month of Ramadan. Indeed Jibreel -sallAllaahu alayhi wa sallam- would meet him every year during the month of Ramadan up until its end.  Allaah’s Messenger -sallAllaahu alayhi wa sallam- would recite the Qur’aan to him and when Jibreel would meet him, Allaah’s Messenger -sallAllaahu alayhi wa sallam- would be the most generous in goodness; more so than the blowing wind.

Muslim

The intent of the meaning ‘more so than the blowing wind’ is that he was swift and comprehensive in doing good deeds.

Part 5 – The Prophet’s –sallAllaahu alayhi wa sallam- Courage

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said that Allaah’s Messenger sallAllaahu alayhi wa sallam- was the best of the people, the most generous amongst them and he was the bravest of men.

One night the people of Madina felt frightened and they set forth in the direction of a noise when the Messenger of Allaah sallAllaahu alayhi wa sallam- met them on his way back, as he had gone towards that noise ahead of them.  He was on Abu Talha’s horse, which had no saddle over it, with a sword slung around his neck while he was saying: ‘There was nothing to be afraid of, nothing to be afraid of.’

He also said: ‘We found this horse like a torrent of water (very fast),’ whereas the horse had been slow before that time.

Saheeh Muslim

i.e. That this horse was slow but when the Messenger of AllaahsallAllaahu alayhi wa sallam- rode it, it was the fastest racing horse.

Abbas ibn AbdulMuttalib, the uncle of the Prophet sallAllaahu alayhi wa sallam- said: I witnessed the Day of Hunain with the Messenger of Allaah sallAllaahu alayhi wa sallam-.  Abu Sufyan bin al-Harith bin Abdul-Muttalib and I stuck close to the Messenger of Allaah –sallAllaahu alayhi wa sallam- and we did not separate from him. The Messenger of AllaahsallAllaahu alayhi wa sallam- was on a white pony of his which was given to him as a gift by Farwatu bin Nufatha al-Juthaami.

When the Muslims fought the Kuffar, the Muslims retreated, but the Messenger of Allaah sallAllaahu alayhi wa sallam- began to gallop on his pony towards them.

Abbas said: I was holding onto the reins of the Messenger of Allaah’s –sallAllaahu alayhi wa sallam- pony trying to hold it back from speeding up and Abu Sufyan was holding the stirrup of Allaah’sMessenger –sallAllaahu alayhi wa sallam-.

The Messenger of Allaah sallAllaahu alayhi wa sallam- said: ‘O Abbas, call the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions he was a man with a loud voice: So I said at the top of my voice: ‘Where are the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions: I swear by Allaah, they came back when they heard my voice just as the cows return for their calves.

They said: We are here, we are here!

He said: ‘Fight the kuffar.’

Then the narrator continues:  ………then the Messenger of AllaahsallAllaahu alayhi wa sallam- said: ‘Now the battle has become inflamed.’

Abbas said: Then the Messenger of Allaah sallAllaahu alayhi wa sallam- took some stones and threw them in the face of the kuffar and said: ‘They are defeated, I swear by the Lord of Muhammad.’

Abbas said: ‘I went to watch and the battle took place as I was watching. I swear by Allaah, just as he threw his stones towards them I saw their strength decline and saw them retreat.’

Saheeh Muslim

Then Imaam Muslim cites a summary of the hadeeth which mentions: ‘He said: ‘They are defeated, I swear by the Lord of Ka’bah. They are defeated, I swear by the Lord of Ka’bah.’ With theadditional wording: ‘Until Allaah defeated them and it was as if I was watching the Prophet of Allaah sallAllaahu alayhi wa sallam- chasing them on his pony.’

Narrated by Imaam Muslim

Also, from al-Bara’s hadeeth of the story of Hunain: The people turned to the Messenger of Allaah sallAllaahu alayhi wa sallam- and Abu Sufyan bin al-Harith was leading his pony.  So he got down, prayed and supplicated for Allaah’s help by saying:

‘I am the Prophet, this is the truth *** I am the son of Abd al-Muttalib

O Allaah, send down your help.’

Bara’ mentioned: I swear by Allaah when the battle grew fierce, we would seek protection by being close to the Messenger due to his bravery and even the bravest among us was would stand near the Prophet sallAllaahu alayhi wa sallam.

Narrated by Imaam Muslim

Muslim narrates the story of Hunain from the hadeeth of Salama bin al-Akwaa’ within which occurs: ‘So we gathered around the Messenger of Allaah sallAllaahu alayhi wa sallam-, he got down from his pony and grabbed a handful of dust from the ground, then he turned towards the faces of the enemy and said: ‘May these faces be disfigured.’ There was no-one from amongst them that Allaah created except that Allaah filled their eyes with dust from that handful of dust.  They turned back in flight.  Allaah the Exalted and Glorious defeated them and the Messenger of Allaah sallAllaahu alayhi wa sallam-distributed their booty.

Saheeh Muslim

Part 6- The Messenger of Allaah -sallAllaahu alayhi wa sallam- was the most knowledgeable about Allaah and had the most fear of Allaah

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said: ‘A group of three people came to the houses of the Prophet’s wives asking about the Prophet’s worship.  When they were informed about it, they regarded their own as insignificant and said: ‘Where are we compared to the Prophet -sallAllaahu alayhi wa sallam? Indeed Allaah has forgiven him his past and future sins.’

One of them said: As for me then I will pray all night.

The other one said: I will fast continuously and not open my fast.

The last one said: I will keep away from women and never marry.

When the Messenger of Allaah -sallAllaahu alayhi wa sallam- came he said: Are you those who said such-and-such. Then I swear by Allaah that indeed I am the most fearful of Allaah from amongst you and the one who has the most Taqwa of Him.  However, I fast and open my fast, I pray and I sleep and I marry women.  So whosoever does not desire my Sunnah is not of me.

Bukhari

On the authority of ‘Aeysha -RadiAllaah anha- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did an action and made a concessionfor it. When this reached some of the people from his Companions it was as though they disliked it and regarded it as insignificant.

When this reached the Messenger -sallAllaahu alayhi wa sallam- he stood, gave a sermon and said: ‘What is wrong with the people?  It reaches them that I have made a concession in a matter yet they dislike it and regard it as insignificant.  I swear by Allaah, indeed I am the most knowledgeable of them about Allaah and have the most fear of Allaah from amongst them.’

Bukhari narrated it in ‘al-‘I’tisaam’ & Muslim in ‘Fadail’

In the narration of Muslim: ‘When that reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- he became angry until the anger became apparent on his face.’

It was narrated by Bukhari in the chapter: ‘That which is dislikedregarding delving too deeply, disagreement and extremism in theDeen and Bida’.’  Then he mentioned the Ayaah:

? ?  ?  ?  ?  ?  ?  ?  ?   ?  ?  ?  ??    ? ??????: ???

<<O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allaah anything but the truth. >> [Nisa’:171]

An-Nawawi said: ‘In this hadeeth there is an encouragement to follow the Messenger -sallAllaahu alayhi wa sallam- a prohibition against delving too deeply into worship and a rebuke of abstaining from the permissible acts, doubting their permissibility.

It also shows the allowance of showing anger when there is a violation of the Sharia’ even if the one violating it brings an interpretation for it.  It also indicates to the maintenance of good relations by rebuking and showing dislike for an action via general statements and not by specifying the one who did it such that it is said: ‘What is wrong with the people’ or other similar statements.

The hadeeth also mentions that being close to Allaah is a reason for knowledge increasing.’

I (Shaykh Rabee’) say: the intent here is the clarification that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is the most knowledgeable about Allaah and the strongest of them in having fear of Allaah.  In this is a refutation of the ideology of the extreme Soofis who say: ‘Indeed I worship Allaah, neither fearing His Fire nor desiring His Paradise!’

There are also other texts which refute this falsehood.

Part 7 – Regarding the Messenger’s -sallAllaahu alayhi wa sallam- reliance upon his Lord –Azza wa Jal

Allaah says :

<< And obey not the disbelievers and the hypocrites, and harm them not (till you are ordered). And put your trust in Allaah, and Sufficient is Allaah as a Wakeel (Trustee, or Disposer of affairs)>>

[ al-Ahzab:48 ]

The Messenger -sallAllaahu alayhi wa sallam- was the best of those who adhered to Allaah and the best in reliance upon his Lord, the Lord of all the worlds.

Indeed Allaah saved and protected him from the plots of those who opposed him and from his enemies whether it was in the Makkan period or the Madini period, whether it was in the field of giving Dawa’ and conveying the Deen or in the field of battles and Jihad.  He used to have bodyguards in Madina but when Allaah’s statement was revealed : << Allaah will protect you from the people>> he pardoned his guards from their duty, relying upon Allaah – Azza wa Jal – trusting in the promise of his Lord.

On the authority of Jaabir bin Abdullaah that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.   When I reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions, I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

Jaabir said: We fell into a deep sleep. All of a sudden the Messenger began calling us so we came to him and found a Bedouin sitting near him.

The Messenger of Allaah said: ‘Indeed this person took my sword out of its scabbard while I was sleeping when I awoke he had taken it out of its scabbard and it was in his hand and he said to me: who will prevent me from killing you? I said: Allaah and here he is sitting.’  The Messenger of Allaah did not punish him.

Agreed upon

Bukhari – in the ‘Book of battles’ & Muslim in the ‘Book of Excellence’.

Part 8 : The Prophet’s –sallAllaahu alayhi wa sallam- Compassion for his Ummah

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet –sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

On the authority of Abu Huraira –Radi Allaahu anhu–who said: that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

On the authority of Anas –Radi Allaahu anhu–said:

‘I never saw any one more merciful with his family members than the Messenger of Allaah –sallAllaahu alayhi wa sallam’

Muslim ‘Book of Excellence’

On the authority of ‘Aeysha –Radi Allaahu anha– who said: that some Bedouins came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger –sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’

Muslim

On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet –sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘He who does not show mercy, no mercy will be shown to him.’

Muslim

On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah –sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim

The foundation of marriage is polygyny (Having more than one wife) – Shaykh ibn Baaz

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Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question : Is the foundation of marriage polygyny or is it having one wife?

The answer: The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them.

This is due to the many benefits of polygyny, protecting ones private parts, protection for the one who marries women and is good to them. The increase of offspring by which the Ummah is increased thereby an increase of those who worship Allaah alone.

The evidence which shows this is the saying of Allaah Ta ala:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.>>[Soorah an-Nisa:3]

Also, because the Messenger – sallAllaahu alayhi wa sallam – married more than one wife and Allaah Subhanahu said:

<<Verily in the Messenger of Allaah you have a beautiful example>>

[Soorah Ahzab:21]

The Messenger– sallAllaahu alayhi wa sallam – mentioned when some of the companions said: As For me then I will not eat meat, another one said: As for me then I will pray and I will not sleep. Another one said as for me then I will fast and not open my fast. Another one said: as for me then I will not marry women.

So when this news reached the Prophet – sallAllaahu alayhi wa sallam – he addressed the people and praised and glorified Allaah then he said: “Indeed such and such news has reached me. However I fast and open my fast, pray and sleep.  I eat meat and marry women.  So whoever turns away from my Sunnah is not from me.’

This is a great statement from the Prophet – sallAllaahu alayhi wa sallam –which includes having one wife and polygyny.

Allaah is The One who gives the capability.

[al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.]

Polygyny (Having more than one wife) is the Sunnah – Shaykh Bin Baaz

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Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia
Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question: is having more than one wife something permissible in Islaam or is it the Sunnah?

The Answer: Having more than one wife is the Sunnah if you have ability to do so due to the saying of Allaah The most high:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. >>[Soorah an-Nisa:3]

And also due to the action of the Prophet – sallAllaahu alayhi wa sallam – he had altogether nine women and Allaah made it a means for theUmmah to have benefited from them.

This is from the distinguished characteristics of the Messenger –sallAllaahu alayhi wa sallam, as for other than him then it is not allowed to combine more than four.

As for having more than one wife then there are great benefits for men, women and all the Muslim Ummah. Indeed what is achieved/beneficial for everyone, by having more than one wife is lowering ones gaze, protection for the private parts, increase in offspring, that a man can look after the benefits of a large number of women and can defend them from causes of evil and deviances.

As for the one who is incapable of doing this and fears that he will not be just between them, then he should suffice with one due to the saying of Allaah Subhana:

<<But if you fear that you shall not be able to deal justly (with them), then only one>> [Soorah an-Nisa:3]

May Allaah give all the Muslims that which there is benefit for them and success for them in this world and the Hereafter.

[al-Balaag magazine no.1028]

Is it Permissible to Talk to ones Fiancée over the Telephone? – Shaykh al-Albaani

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Answered by the Muhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

This is a translation of the transcript of a question that was asked to Shaykh al-Albaani – may Allaah have mercy upon him.

Shaykh: Yes

Questioner: Assalamu alaykum

Shaykh: wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Questioner: If you don’t mind is the noble Shaykh al-Albaani there?

Shaykh: He’s with you.

Questioner: Good, if you would allow me O Shaykh I have some questions to ask.

Shaykh: Go ahead.

Questioner: Is it permissible to talk to my fiancée over the phone?

Shaykh: have you contracted the marriage yet or not?

Questioner: not yet.

Shaykh: It’s not permissible.

Questioner: Not permissible??

Shaykh: Not allowed.

Questioner: Even if it’s for advice?

Shaykh: it’s not permissible.

Questioner: ok is it permissible for me to visit her and sit with her if the Mahram is present?

Shaykh: with a Mahram being present and she comes in front of you wearing a Jilbaab in Hijab, like when she goes out, then it’s allowed, otherwise no.

Questioner: is it possible for her to uncover her face?

Shaykh: it’s possible, if it’s only the face.

Questioner: only the face?

Shaykh: She shouldn’t wear a beautified dress and a short dress etc.

Questioner: ok regarding sitting with her, what is permissible for me to talk to her about?

Shaykh: Do not talk to her except with what you would talk to with other than her.

Questioner: Ok if she asks me for a picture of me, is it ok to give it to her or not?

Shaykh: just like if you asked her for her picture.

Questioner: yes??

Shaykh: I said just like if you asked her for her picture.

Questioner: yeah.

Shaykh: Is it permissible?

Questioner: No.

Shaykh: and my answer is also no.

Questioner: your answer is no??

Shaykh: no, definitely no.

Questioner: about what??

Shaykh: About what! For the same thing what you said, that you cannot ask her for her picture.

Questioner: yeah.

Shaykh: understand?

Questioner: yeah, yes.

Shaykh: If you understand then stick to it.

Questioner: But O Shaykh sometimes a person is forced to phone her, is this permissible?

Shaykh: I don’t think there is a need, you want to marry her don’t you?

Questioner: For example, is it permissible to phone her for the possibility that I can visit her, at such and such time?

Shaykh: why do want to visit her?! What’s the difference between her and any other woman?

Questioner: Do you mean it’s not allowed to visit her?

Shaykh: O my brother, I say to you what’s the difference between her and any other woman? Why do you want to visit her? You want to marry her; you marry her by requesting it from her guardian.

Questioner: If her guardian is present?

Shaykh: You want to marry her, you marry her by requesting her guardian, if there is an original agreement then you can visit her if the guardian is present, to see her and she sees you, as for visiting her then no!

Questioner: It’s still not allowed to visit even after the engagement?

Shaykh: After the engagement?

Questioner: Yeah.

Shaykh: She remains to be a stranger to you O brother until you perform the marriage contract.

Questioner: Thank you, may Allaah reward you O Shaykh.

Shaykh: And you.

Questioner: May Allaah be generous to you.

Shaykh: May Allaah protect you… Sallamu alayk.

Questioner: Assalamu alaykum

Shaykh: Wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Taken from: Silsilah Huda wa Noor, tape no. 269 at 10mins.

The unauthentic narration of ‘the Hair Dresser of Pharaoh’s Daughter’ – Shaykh Albaanee

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Taken from ‘Silsilah ahadeeth ad-Daeefah’ 2/880
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani

Allaah Azza wa Jal revealed miracles as an evidence against the people. One of the great miracles which Allaah showed the people was of the three who spoke in the cradle. This has been authentically narrated without a shadow of doubt. It was collected, authentically by the two great scholars of hadeeth, Imaam Bukhari and Imaam Muslim in their authentic books.

The following narration is the authentic one:

Narrated by Abu Huraira – radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – said, “None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), ‘Shall I answer her or keep on praying?” (He went on praying) and did not answer her, his mother said, “O Allaah! Do not let him die till he sees the faces of prostitutes.”

So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij.

The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, ‘O child! Who is your father?’ The child replied, ‘The shepherd.’ (After hearing this) the people said, ‘We shall rebuild your hermitage of gold,’ but he said, ‘No, of nothing but mud.’

(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, ‘O Allaah ! Make my child like him.’ On that the child left her breast, and facing the rider said, ‘O Allaah! Do not make me like him.’ The child then started to suck her breast again. (Abu Huraira further said, “As if I were now looking at the Prophet sucking his finger (in way of demonstration.”) After a while the people passed by, with a lady slave and she (i.e. the child’s mother) said, ‘O Allaah! Do not make my child like this (slave girl)!, On that the child left her breast and said, ‘O Allaah! Make me like her.’

When she asked why, the child replied, ‘The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse.” Authentically reported in Saheeh al-Bukhari

As for the story of the hairdresser of the daughter of Pharaoh, which is not authentic, but it is weak (Da’eef) is narrated as follows:

[[ It was narrated that Ibn Abbas -radiAllaah anhu- said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: On the night on which I was taken on the Night Journey, a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, Bismillaah (in the name of Allaah). The daughter of Pharaoh said: You mean my father? She said: No. My Lord and the Lord of your father is Allaah. She said: I will tell him about that. She said: Yes.

So she told him and he summoned her and said: O So and so, do you have a Lord other than me? She said: Yes, my Lord and your Lord is Allaah. He ordered that a cow made of copper be heated up, then he ordered that she and her children be thrown into it. She said: I have a request to make of you. He said: What is your request? She said: I would like my bones and my children’s bones to be gathered together in one cloth and buried. He said: This will be done for you.

He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter. So she went ahead. Ibn Abbas -radiAllaah anhu– said: Four infants spoke: Eesa ibn Maryam -alayhi Sallam, the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter.]]

It has been narrated by Ibn Abbas and collected by Imaam Ahmad in his ‘Musnad’ and Hakim in ‘al-Mustadrak’. Ad-Dhahabi and Ibn Katheer had authenticated it. And from the contemporary scholars, the likes of Ahmad Shaakir and al-Arnaoot have also followed them and authenticated this story.

However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.

The following is a summary of his research:

1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.

2- The Shaykh said it is batil for two reasons:

(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.

(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.

3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.

4- The Shaykh said: ‘I did not find any authentic hadeeth which negates the number of babies who spoke in cradle are mentioned in the hadeeth of Bukhari and Muslim. Except what is in the story of the boy of the people of the ditch, where he said to his mother, ‘o mother be patient, since indeed you are upon the truth.’ as narrated by Ahmad.

5- The Shaykh continues later on by saying: ‘then, what is apparent in the Qur’aan from the story of the witness to what happened to Prophet Yusuf -alayhi as-Sallam – is that the witness was a man not a baby child in the cradle.

If it had been a baby then just the baby saying that she is a liar would be sufficient as absolute evidence, since it would have been a miracle. There would be no need for saying <<and a witness of her household bore witness>>, nor any need for living proof of the innocence of Yusuf -alayhi as-Sallam – which is the saying from the verse. <<If it be that his shirt is torn from the front, then her tale is true and he is a liar! But if it be that his shirt is torn from the back….. >>

Ibn Jareer narrates an isnaad where all the narrators are trustworthy on the authority of Ibn Abbas that the person who witnessed what happened to Prophet was a man who had a beard, and this the stronger opinion.

Allaah knows best.

6- The Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.

If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880

Translated by
Abbas Abu Yahya

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